Quotations From Scriptures:
According to Jainism, karmas are the root cause of the painful worldly existence of soul. Karmas become associated with soul on account of passions. So to achieve genuine happiness, we should subdue passions through renunciation. The four passions of anger, pride, intrigue and greed are caused by our attachment to family, relatives, friends, and to material means of comfort. Obviously, if we wish to minimize passions, we have to give up affectionate regard (MOORCHHA) for all external materials. This is the important concept presented in the following verses quoted from SUTRAKRITAANG, Book One.
A story from the scriptures relates to the discourse on renunciation presented in SUTRAKRITAANG, Book One.(2) When Bhagwaan Rishabh Dev embraced renunciation, he distributed his kingdom among his sons. All his sons were presumed to rule over their kingdoms independently. However, Bharat, the eldest son of Bhagwaan Rishabh Dev, wanted his brothers to accept his supremacy. His brothers did not like that and so they went to their father for guidance. Bhagwaan Rishabh Dev gave them the discourse presented in the following verses. (The numbers following the verses indicate chapter (ADHYAAYA), lecture (UDDESH) and verse numbers.)
Realizing the essence of religion:
SAMBUJJHAH KIM NA BUJJHAH SAMBOHI KHALU PECHCHA DULLAHA
NO HOOVANAMANTI RAAEO NO SULABHAM PUNARAAVI JEEVIYAM
According to Jainism, human life is supreme. A human being can attain rationalism. A human being has the freedom to practice rational conduct, which leads to genuine happiness. One should realize these truths in one's present life. It is uncertain when one would assume the human form again and have the opportunity for spiritual advancement.
Uncertainty of human life:
DAHARA BUDDHA YA PAASAH GABBHATTHA VI CHAYANTI MAANAVA
SENE JAH VATTAYAM HARE AEVAMAAUKHAYAMMI TUTTAI
First, it is difficult for a worldly soul to obtain human life. Second, death is inevitable when the life-span-determining karma is exhausted. (We can avoid premature death by maintaining our health.) We should also realize that it is not possible to predict when the life of an individual will end. Therefore, we should continually endeavor to uplift the self.
Renunciation is propitious:
MAAYAAHIM PIYAAHIM LUPPAI NO SULAHA SUGAI YA PECHCHAO
AEYAAIM BHAYAAIM PEHIYA AARAMBHA VIRAMEJJA SUVVAE
Our life span is limited. So we should not while away the time in infatuation of our loved ones. We should also minimize the activities for earning our livelihood, and our household activities. We should minimize affectionate regard (MOORCHHA) for living and non-living things, because it is a hindrance to spiritual progress.
This teaching of non-attachment should be examined in light of some relevant realities of life. We are expected to love and respect our parents, and keep them at ease. We should try to conduct our lives in such a way that our parents' concerns for our well-being are allayed. This is an essential feature of our practice of nonviolence. Further, we householders have to fulfill our responsibilities towards our family, relatives, friends and society. Acharya Umaswati says that the function of living beings is to help and support each other (PARASPAROPAGRAHO JEEVAANAAM). Thus we have to walk a fine line between our duties and desires. We should do our duties but we should limit our desires. Ensuring that we do not step on the rights of others in our enterprises is rational conduct. However, it is observed that some people accumulate a large amount of money and material without regard to the impact of their exploits on fellow human beings or on the environment. They try to clear their conscience through charity and social service. Indeed their exploits amount to greed and attachment. Jainism teaches us to give up such exploits.
Consequences of karmas:
JAMINAM JAGATI PUDHO JAGA KAMMEHIM LUPPANTI PAANINO
SAYAMEV KADEHIM GAAHAI NO TASSA MUCHCHEJJAPUTTHAYAM
All worldly beings accumulate painful demeritorious karma through their activities tainted with passions of greed and attachment. They themselves have to suffer the consequences of such karma. We can not hold others responsible for our pain and grief.
In this regard, there is a significant difference between human beings and the rest of the living beings. We have more control on our lives than other living beings. We can exercise control over our environment to some extent and thus modify the course of our lives. Further, we can be rational, and contain our thoughts and feelings. Thus when some undesirable things happen in our lives, we can calmly accept them as part of our worldly existence, and have peace of mind.
Achieving happiness and peace of mind:
VIRAYA VEERA SAMUTTHIYA KOHAKAAYARIYAAIMASINA
PAANE NA HANANTI SAVVASO PAAVAAO VIRAYAABHINIVVUDA
According to Jainism, true happiness is achieved through rational conduct, which consists of limiting one's desires and passions, and avoiding violence of self and of other living beings through mind, speech and body.
Immoral behavior to avoid:
JE PARIBHAVAI PARAM JANAM SAMSAARE PARIYATTAI MAHAM
ADU IMKHINIYA U PAAVIYA ITI SAMKHAAYA MUNI NA MAJJAI
The monks and scholars, who are sagacious, who do meditation, and who perform penance, do not show off their knowledge or sacrifice or penance. They are not proud of their genealogy, position, fame, or accomplishments. They do not ridicule or insult others, because such tendencies and actions perpetuate the cycles of birth and rebirth.
Slaves of sensual yearnings:
JE IH SAAYAANUGA NARA AJJHOVAVANNA KAAMEHIM MUCHCHHIYA
KIVANEN SAMAM PAGAVVIYA NA VI JAANANTI SAMAAHIYAAHITAM
The temptations of material comforts and sensual pleasures are intoxicating. People lose sight of their goal when they indulge in satisfying their desires. However, desires are never quenched, and so individuals involved in sensual gratification do not realize what is in their best interest.
Consequences of deluding karma:
ADAKKHUVVA DAKKHUVAAHIYAM SADDAHASU ADAKKHUDANSANA
HANDI HU SUNIRUDDHADANSANE MOHANIJJEN KADEN KAMMUNA
Not understanding and accepting reality is the consequence of deluding karma. People under the influence of delusion can not see things in their proper perspective. They do not understand the truth preached by the omniscient, and so they can not discriminate between desirable and undesirable conduct.
A householder with equanimity:
GAARAM PI A AAVASE NARE ANUPUVVA PAANEHIM SAMJAE
SAMATA SAVVATTHA SUVVAE DEVAANAM GACHCHHE SALOGAYAM
An individual who understands the teachings of the omniscient, gradually abstains from violence of the animal and plant life. He/she develops equanimity towards all living beings. Such an individual certainly advances on the spiritual path.
Path to spiritual progress:
TIVIHEN VI PAAN MA HANE AAYAHITE ANIYAAN SAMVUDE
AEVAM SIDDHA ANANTASO SAMPAI JE ANAAGAYAAVARE
All those who have attained salvation, and those who will attain salvation in the future gave up violence of mind, speech, and body. They gave up longing for better state of existence in the future (NIDAAN). Thus they stopped the influx of karma and uplifted the self.
Concentrating on self:
JAHA KUMME SA-ANGAAI SAE DEHE SAMAAHARE
AEVAM PAAVAAIM MEDHAAVI AJJHAPPEN SAMAAHARE
A sage, who can discriminate between right and wrong, relinquishes all external activities and concentrates on self-realization. This is the way to free one's soul from the pain and misery of the worldly existence.
Virtues to adopt:
SAAHARE HATTHAPAAE YA MANAM PANCHENDIYAANI CHA
PAAVAKAM CHA PAREENAAMAM BHAASAADOSAM CHA TAARISAM
Those who engage in spiritualism refrain from gratifying their five senses. They are not slaves of desires. They purify their thoughts, and their speech is immaculate.
Nonviolence, the supreme virtue:
AEYAM KHU NAANINO SAARAM JAM NA HIMSATI KINCHANAM
AHIMSA SAMAYAM CHEV AETAAVANTAM VIYAANIYA
Nonviolence is the supreme teaching of the religion of the omniscient. It is the supreme religion, the science of living. So we should not indulge in the slightest violence.
Abstaining from demerit:
SAMBUJJHAMAANE U NARE MATEEYAM PAAVAAU APPAAN NIVATTAEJJA
HIMSAPPASOOYAAIM DUHAAIM MATTA VERAANUBANDHEENI MAHABBHAYAANI
An individual who has attained rational perception and knowledge understands that violence and other vices cause the influx of demeritorious karma. He/she realizes the painful consequences of such karma. So he/she refrains from activities of body, speech and mind involving violence. It should be pointed out that untruth, stealing &endash; circumventing the laws, indiscreet pursuit of sensual pleasures, and possessiveness involve violence of thoughts and feelings, in the least. So we should avoid all these vices.
Who should preach?
AAYAGUTTE SAYA DANTE CHHINNASOAE ANAASAVE
JE DHAMMAM SUDDHAAMAAKKHAATI PADIPUNNAMANELISAM
A sagacious person avoids violence, untruth, stealing, impurity of body and mind, and possessiveness. He/she practices self-restraint and meditation. He/she possesses immaculate character. Such an individual preaches the pristine religion of JIN - the victor of passions.(3)
According to Jain scriptures, Bhagwaan Mahaveer and other TEERTHANKARs preach in a divine language (DIVYA DHWANI), which is understood by all humans and animals. An explanation of this concept is that the TEERTHANKARs and other sages teach by practicing rational conduct. They practice what they preach.
Futility of mere physical acts:
NA KAMMUNA KAMMA KHAVENTI BAALA AKAMMUNA KAMMA KHAVENTI DHEERA
MEDHAAVINO LOBHAMAYAAVATEETA SANTOSINO NO PAKARENTI PAAVAM
Mere physical activities do not help us to get rid of karma. These activities, which are performed without rational perception and rational knowledge, amount to childish penance (BAAL TAPAH). Jainism deprecates such religious activities. On the other hand, one, who has rational perception and rational knowledge, sheds one's karma without any physical activities. Moreover, an individual, who has no passions, and who practices equanimity, does not acquire demeritorious karma.
Equanimity is essential for self-restraint:
DAHARE YA PAANE BUDDHE YA PAANE TE AATTAO PASSAI SAVVA LOAE
UVVEHATI LOGAAMINAM MAHANTAM BUDDHEAPPAMATTESU PARIVVAEJJA
The practice of self-restraint includes treating all living beings, large and small, like the self. In view of our belief in the doctrine of multiplicity of viewpoints, we should try to understand the views of those who do not agree with us or those who are our adversaries. Thus we should regard all people, friends as well as foes, alike.
The above discourse on renunciation teaches that rational conduct entails a lot more than prayer, worship, fasting and the like. Moreover, rational perception and rational knowledge must be followed by rational conduct in order to attain real happiness and peace of mind.
Footnotes:
1. English adaptation based on NIRGRANTH PRAVACHAN by Muni Shri Chauth Mal, commentary by Pandit Shobha Chandra Bharill, published by Shri Divakar Divya Jyoti Karyalaya, Biawar, Rajasthan, India, 1966. Back up
2. In this context, there is an interesting story of Bahubali and Bharat, presented in Studies In Jainism: Primer, lesson 20. Back up
3. This is the focus of the guest editorial 'Scholarly Squabbling' by Dr. Sudeep Jain, presented in this issue on page 11. Back up
Childish Penance (BAAL TAPAH)
Dr. Jyotiben Gandhi, a pediatrician, writes in the November 1998 issue of the Newsletter of the Jain Center of America, "I feel that it is not right for children under 12 years old to fast. They are not mature enough to know their capacity. It is very dangerous because they could become dehydrated or develop other life-threatening problems. For this reason, I ask that parents should not allow children under 12 to observe a fast because their health is more important. Also be aware that allowing children to do fast could be considered child abuse by the rest of the society.