Guest Editorial:
The religious system of VEETARAAG, those who are beyond attachment and aversion, can be cultivated by only non-possessive monks and scrupulous scholars who remain immersed in study and research. The probability of any genuine good coming about from eloquent speakers, who show up like frogs in the rainy season on the occasions of festivals and celebrations, is almost miniscule. The pristine and sacred tradition of acharyas like Kundkund showed a new direction to the masses. They illuminated a path for the well-being of all individuals and society. They developed an immaculate character through meditation and penance, and composed a wealth of literature on Jain religion and philosophy. The great scholars like Pandit Ashadhar, Pandit Todarmal and Poet Daulatram contributed abundantly to the sacred stream of scriptural knowledge.
The self-reliant (SHRAMAN), monks as well as scholars, both have a common element &endash; the worship of knowledge. Both imbibe virtues and engage in pursuit of knowledge. This is evident from a survey of our history. The companion of knowledge is happiness, which can never be attained without peace, forthright mentality and inclination to cherish virtue. It is noteworthy that the self-reliant have the inimitable wealth of penance while scholars keep their focus on knowledge by practicing the code of ethics. For this reason, in ancient times, there was an exceptional association of monks and scholars. Great scholars like Pandit Ashadhar had educated numerous monks, and, in turn, those monks have affectionately expressed their gratitude.
These days this tradition appears to be disintegrating. Instead of criticizing anybody, it will be propitious to look inwards in the light of scriptural tradition. According to scriptures, these times are unfavorable. These days, no one is born with rational perception. However, one can attain both, rational perception as well as self-discipline. This tradition will continue till the end of this period of time. The influence of times will continue but truth will survive. Both these things are seen to occur in the present time. In EKVINSH-DWAATRINSHATIKA, Acharya Siddhasen has expressed this dilemma in the following words:
KVA CHA TATTVAABHINIVESHAH KVA CHA SAMRAMBHAATURENAM VADANAM
KVA CHA SA DEEKSHA VISHVASANEEYAROOPATAAMRIRJUVAADAH
Compare a scholar having an august disposition for exploring the truth about reality with one whose facial expression reflects solicitude for initiating a debate! Similarly, here is an ascetic adorned with rational perception well on the path to salvation, and, there is a monk involved in a wicked squabble tainted with intrigue!
Evidently, there is no semblance between the two. Acharya Siddhasen continues:
ANYAT EVAM SHREYAANSYANYAT EVAM VICHARANTI VAADIVRISHAAH
VAAKSAMRAMBHAH KVACHIDAPI NA JAGAAD MUNIH SHIVOPAAYAM
Imagine, on the one hand, the supreme exquisite feelings of spiritualism. On the other hand, there is the scenario of the free reign of impatient debaters, who are bent upon fighting like intoxicated bulls. Just give it a thought! Who among the great scholarly sages has portrayed noisy exchange of words as a means to salvation?
The estimable Acharya Kundkund writes:
NAANA JEEVA NAANA KAMMAM NAANAAVIHAM HAVE LADDHI
TAMHA VAYANAVIVAADAM SAG-PAR-SAMAEHIM VAJJIJJO
There is a large variety of living beings in this world. They possess different karmas. They have different potentials and capabilities. Therefore, an individual, who is in pursuit of uplift of self, should not indulge in debates or arguments with others belonging to the same religious group or to a different group.
People say that there are too many evil persons in society. So one should treat evil with evil. Well, think about it with discernment. The great book of ancient wisdom, HITOPADESH, advises to stay away from evil persons and not to enter into any kind of arguments with them:
DURJANAH PARIHARTAVYO VIDYAYAALANGKRITOAPI SAN
MANINA BHOOSHITAH SARPAH KIMASAU NA BHAYANKARAH
One should avoid a wicked person even if he/she is adorned with knowledge of all kinds. Discerning individuals know that a snake is dangerous even if it is bedecked with all kinds of jewels.
There always have been some people with bad conduct. Instead of virtue, they adopt vices. We need not be concerned about them. No wonder that a person who does not appreciate good qualities deprecates virtue. It is said that a tribal woman does not appreciate pearls and prefers to wear red beads. A scrupulous individual does not give up his/her principles in spite of the improper dealings of others. There is the story of a monk who rescued a scorpion from drowning in a pond. The scorpion bit the monk's hand. So the scorpion again fell into the water. The monk again pulled it out of the water. The scorpion bit the monk again. The scorpion fell into the water again. Several times the monk rescued the scorpion and it bit him. An onlooker asked the monk to let the scorpion drown. The monk replied that the nature of a scorpion is to bite and a quality of man is to have compassion. The scorpion does not give up its quality. Then why should I give up mine?(2)
In many instances, we notice discrepancy and confrontation in society. Hence, for a discerning individual, it is best to withdraw, like a tortoise, from outside agitation and focus on the inner self.(3) Otherwise, one may become entangled in the poisonous thorns of corrupt social interactions, and suffer physical and mental agony. One may lose the opportunity for spiritual advancement provided by human life.
It has been said:
PINDE-PINDE MATIRBHINNA KUNDE-KUNDE NAVAM PAYAH
JAATAU-JAATAU NAVAACHAARAH NAVAAVAANI MUKHE MUKHE
Individuals have different intellectual levels.
Milk contained in different pots is different.
Upbringing and conduct of various groups are different.
The voices emanating from different mouths are diverse.
In view of these observations and experiences, for a meaningful living, we should keep in mind:
AADAHIDAM KAADAVVAM JADI SAKKADI PARAHIDAM CHAAVI KAADAVVAM
AADAHID-PARAHIDAADO AADAHIDAM CHA SUTTHU KAADAVVAM
One should endeavor for self-improvement;
if possible, one should help others improve;
but, if one is obliged to choose between the two,
then one should make every effort to improve the self.
We should remember Acharya Amrit Chandra Suri's words:
VIRAM KIMAPARENAAKAARYAKOLAAHALEN
SWAYAMAPI NIBHRITAH SAN PASHYA SHANMAASAMEKAM
HRIDAYASARASI PUMSAH PUDGALAAD BHINNADHAAMNAH
NANU KIMANUPALABDHIRBHAATI KIM CHOPALABDHIH
O sagacious soul, what will you gain from worthless noisy talk or debate relating to external objects? You withdraw from such affairs for six months and endeavor to concentrate on your inner attributes. In this manner, self-realization, the concept that the soul is distinct from material things, will blossom in your heart.
For an aspirant, self-study of scriptures (SWAADHYAAYA) is the supreme penance. It is the most effective way to purify one's thoughts and feelings. Thus, if some unpleasant situation related to external objects arises, we should endeavor to alleviate it through self-study, contemplation and meditation on the self. We can not annihilate passion with passion. It can be mitigated only through pure thoughts. In the beginning of the commentary of SAMAYASAAR (Essentials of Spiritualism), Acharya Amrit Chandra Suri writes:
MAM PARAMVISHUDDHIRSHUDDHA CHINMAATRAMOORTER-
BHAVATU SAMAYASAARAVYAAKHYAYAIVAANUBHOOTEH
Through the present commentary of SAMAYASAAR, may the achievement of self-realization, which is the embodiment of the pristine attributes of a perfect soul, attain supreme purity.
In conclusion, the character and reputation of our culture of self-reliance and our Jain system will improve if we imbibe in our hearts the propitious aspiration of 'VANDE TADGUNALABDHAYE' &endash; we revere (JINs) with the intention of attaining their attributes. We should think and concentrate on the self. Keeping untoward feelings and thoughts in mind or expressing them does not generate any good. When we try to throw mud at others, first we make our hands dirty. When we blame or accuse others, we have impure thoughts and feelings and obtain painful karma. We should conduct ourselves in a manner such that nobody will point a finger at us or at our Jain system. We should remember the following:
VIDYA VIVAADAAYA DHANAM MADAAYA BALAM PARESHAM PARAPEEDANAAYA
Never employ knowledge to raise squabbles, never use wealth to promote ego, and never use a position of strength to cause pain to others.
Footnotes:
1. English adaptation of the editorial 'VIDYA VIVAADAAYA . . ." in the prestigious Jain journal PRAKRIT VIDYA, July-September, 1998, pages 5-8.
We are greatly indebted to Dr. Sudeep Jain, Honorary Editor, Prakrit Vidya, Kundkund Bharati, New Delhi, for his permission to adapt the article. - D. C. J. Back up
2. A similar story is presented in 'Studies In Jainism: Primer', Chapter 5. - D. C. J. Back up
3. Similar concept is presented in 'Discourse On Renunciation', published in this issue. Back up