Essence of Jainism - 5 - Karma & Cycle of Rebirth

We have seen that the reasons of our comfortable or uncomfortable situations lie in the activities undertaken by us during this or earlier lives. This automatically assumes the theory of rebirth. It is the law of nature that we reap as we sow. This reaping does not necessarily occur in the same life. The Law moreover is not restricted to the physical activities. It applies to our persisting tendencies and instincts as well, even though they may not be translated into action. Whatever thoughts we may relish, even in the midst of mountains or within a remote cave, would have their consequences. No one can escape them. Appropriate consequences of our physical activities and of mental attitude are invariably extended to us. It is not possible to deceive the nature. Consequences have to be borne sooner or later and no one is immune therefrom. This law of Karma in spiritual science is not different from the law of cause and effect or that of action and reaction in physical sciences. In spiritual field its scope is extended to the realm of emotions and feelings as well.

This law of Karma and theory of rebirth need not be brushed aside as a fancy of spiritual thinkers. Recent psychological research bears testimony to their validity. The modern psychologists have been increasingly veering to accept it. Dr. Alexander Cannon during his experiments of age regression observed that the causes of his patients’ phobias lay in earlier lives. Reasons for such ailments in many cases could be traced back even to the Roman period. After surveying the results of 1382 reincarnation sitt ings, as he calls them, he writes as under in his book entitled ‘The PowerWithin’.

For years the theory of reincarnation was a nightmare but there is such a thing as reincarnation. It is therefore only right and proper that we should include this study as a branch of psychology, as text bears witness to the great benefit many have received psychologically from discovering hidden complexes and fears which undoubtedly have been brought over from past lives.

This study explains the scales of justice in a very broad way showing how a person appears to suffer in this life as a result of something he has done in a past life through this law of action and reaction known in the East as Karma. * * * A person cannot see why he suffers one disaster after another in this life, yet reincarnation may reveal atrocities committed by him in lives gone by.

We can consider ourselves fortunate that we could obtain, as part of our heritage, what science has been revealing now. Most of us have, in background of mind, the consequences of what we have been doing now. That helps us in restraining our emotions and we can stay more or less tolerant in adversity. We do not tend to react very violently even when hurt physically or otherwise. It is therefore worthwhile to examine the impact of this theory of Karma for the broad spectrum of society. If every one knew that one day he is surely going to bear the consequences of whatever he does or thinks, no one would dare to indulge in any thing that would hurt others. All conflicts and wars, disputes and violence, enmity and vengeance, parochialism and selfishness would come to an end. If one ponders rightly, he can realize that hatred, jealousy etc. may or may not hurt the person against whom they are aimed at, but they surely hurt the user; since his sense of discretion and equanimity gets obscured by being overcome with defilements. No one in that case would harbor any evil and everyone would abide by the code of conduct that is beneficial to the society. Even if someone gets any way hurt by others, he would be inclined to consider it as a consequence of his own past evil Karma. Instead of adversely reacting, he would therefore bear it with a sense of equanimity. The world would in that case turn into a sort of paradise.

Unfortunately all people are never going to realize it and the living beings have to bear the brunt of evils generated from passions and different types of evil instincts. The seers have brought out the truth that every being is governed by the inviolable law of Karma. Realizing that meritorious deeds would be ultimately helpful in pursuit of happiness, one can try to ensure one’s own future well-being by making use of his ability and resources for the benefit of all. The nature has left to us whether to abide by that law and stay happy by extending happiness to others or to learn the lesson hard way by undergoing the miseries and pains arising from evil Karmas.

Source: Essence of Jainism by Manubhai Doshi

Essence of Jainism - 3 - Samyaktva.. the Basis

Utmost importance is attached in Jain tradition to right approach which is known as Samyaktva. In a way, that is the principal objective for Jains and it comprises the trio of Samyag Darshan, the right perception; Samyag Jnana, the right knowledge and Sam yak Charitra, the right practice. The learned author of Tattvarthasutra,

The first step for achieving any objective is to have a keen desire for it. We have so many desires, many of them conflicting with one another. For instance, we may desire to remain very healthy. Simultaneously, however, we may also desire to eat some food of our choice or indulge in some addiction that may not be conducive to health. In that case our desire to remain healthy cannot materialize. So, our desire for gaining any objective must be acute enough to be pursued to the exclusion of other desires that would be detrimental to the attainment of our objective. This type of desire needs a strong will that could arise only if we are convinced of our objective being in our best interest. That would in turn generate firm faith in the objective and a sense of dedication for attaining it. That type of faith can be described as right perception.

Once we are clear and certain about our objective, we should gain adequate knowledge for the purpose. Suppose, we want to be a doctor. In that case, we have to acquire appropriate knowledge of medical science. Instead of that if we go in for proficiency in literary works of Kalidas or Shakespeare or for knowledge of engineering or of any other science or art, that would not be helpful in achieving our objective of becoming a doctor. Thus gaining right knowledge of the subject is another essential for realizing an objective. After gaining medical proficiency, if we do not set up practice as a doctor and stay idle or start some kind of trade or any other profession, our decision to become a doctor and the knowledge of medical science acquired for the purpose would not be helpful in realizing our objective. So the knowledge that has been gained has to be effectively used for realizing any objective. Knowledge without practical application remains sterile. Thus if we want to realize any objective, we must have right concept, appropriate knowledge and right type of activity. The objective of becoming a doctor is not a good analogy for the objective of attaining liberation that we are discussing here. It would however be helpful in getting a rough idea of these three aspects which in spiritual terminology are called Samyag Darshan, Samyag Jnana and Samyak Charitra. They together are known as Samyaktrayi or simply Samyaktva. It is therefore not at all surprising that most of our prayers are directed towards gaining Samyaktva. Many of our devotional songs express devotee’s longing for three jewels. Very few of the devotees are aware that these jewels mean Samyag Darshan, Samyag Jnana and Samyak Charitra. In fact, they are more precious than jewels, because they together can ultimately lead to salvation. We do talk of liberation as the abode of happiness and therefore pray for salvation. Our concept of happiness, however, mostly happens to be inaccurate, because it generally pertains to bodily happiness, sensuous pleasure etc.. We are prone to think that in the liberated state we may get all sorts of happiness that includes material happiness which we are accustomed to. Nothing can however be further from truth. In liberated state the soul stays unembodied. As such, the question of bodily happiness or sensuous pleasure does not arise. It is a state of perfect bliss, a state of unending bliss where the soul is no longer subjected to any kind of affliction.

For successfully pursuing any objective there are some common factors to be taken into account. For example, if we intend to be involved in manufacturing activity, we should thoroughly acquaint ourselves about the article to be manufactured. We should know its properties in the pure form, condition of the raw materials together with any impurities associated with them, the method of removing the impurities, circumstances under which our product may be contaminated, other materials that can compete with it , the ways to avert the contamination and competition, etc. Similarly if our objective be to attain liberation of soul, we have to understand true properties of soul(Jiva), other objects(Ajivas) that compete with it for attracting our attention, merits and sins(Punya and Paap, known as good and evil Karmas) that tend to pollute it, the ways the soul gets influx(Asrava) of Karmas, adulterated state of soul on account of the bondage(Bandha) of Karmas, ways to avert(Samvara) the influx, elimination(Nirjara) of adulteration arising out of bondage of Karma and attainment of perfect purity of soul which is called liberation (Moksha). These nine factors are known in Jain terminology as Nav Tattvas or nine fundamentals. Some people do not treat Punya and Papa as separate factors and therefore talk of only seven fundamentals. Punya and Papa are however covered by them under Asrava and Bandha. Therefore the difference is only numerical and there is no material difference between the two view points. If a person sincerely believes in these seven or nine fundamentals, he gets a real good concept of the soul, its present state, the objective to be aimed at and methods for the purpose. Sooner or later he would therefore activa te his energy towards liberation. As such, faith in these fundamentals is also termed as Samyag Darshan.

Of these nine Tattvas, only soul or Jiva is conscious and animate. All others are inanimate or lifeless. In that sense they all are Ajivas. Lifeless objects are however of two types. Some objects have form and shape and have properties of smell, color, odor and taste. Such objects are known as matter or Pudgal and constitute one of the six basic substances or Dravyas as we call them. While talking of Ajiva as one of the nine fundamentals, we really mean this Pudgal that has impact on soul. The rest of the seven fundamentals are not Dravyas. Jiva and Ajiva being the Dravyas, form part of six Dravyas. That is known as Shaddravya in Jain terminology.

Essence of Jainism - 2 - Know thy Self

KNOW THY SELF

He who knows one (soul), also knows all; he who knows all, knows the one.

When one talks of religion, the question may arise, ‘Why do we bother about religion? Could we not be happy in this life without worrying about religion?’ One may be healthy, have a lovable spouse and children that they love, may have enough earning from job or profession and possess all the amenities that one needs. What more is religion going to offer? These are legitimate questions. Let us therefore examine them. The concept underlying these questions revolves round our body. Its health, its relations, its well being, comforts and luxuries it can indulge into, are supposed to bring forth happiness. Accordingly, when such situations are to our liking, we happen to consider ourselves happy. Unfortunately however the body with which we identify ourselves and also everything around it happen to be transitory. All the situations are ephemeral. The happiness that we might be experiencing from such situations, can disappear at any time. We do not know what is going to happen the next moment. As such our so called happiness happens to be unstable and short-lived.

Even if situations conducive to our interest were likely to continue indefinitely, peace and happiness may not result there from. As poet Shelley put it in one of his poems, we are prone to ‘look before and after and pine for what is nought.’ Hardly any one feels satisfied with what he has. We have the tendency to desire what we don’t have. Our desires are endless and as long as desires remain unsatisfied, no one can ever feel happy and experience real peace that can lead to blissful pleasure. We may strive hard for achieving that pleasure but hardly any one attains it any time during the life. This is because we hardly try to explore who we are and what is our true nature. Nothing against our nature is going to give us lasting happiness or real satisfaction.

Jain scriptures therefore define religion as ‘Vatthu Sahavo Dhammo’. It means that religion is the nature or property of matter. Without knowing ourselves and without realizing our own nature, we have been trying to gain happiness. No wonder that it eludes us, because we have been trying to gain it from extraneous circumstances. In a way, we have been dwelling, all the time, in a state of delusion about ourselves. We can as well say that we have been pursuing a mirage. Herein comes the role of religion.

A generally accepted definition of religion is ‘Dharayati Iti Dharmah’ It means that what holds (from falling) is religion. Our remaining in the deluded state constitutes a fall and religion tends to protect us therefrom. It teaches us that the physical body with which we identify ourselves is live on account of the soul that abides within it. That soul is our real self. We are the consciousness pervading the body and our association with body terminates at the end of life. The true nature of consciousness is to know whatever happens without any sense of craving or aversion. It is therefore futile to be pleased or displeased with different situations. Thus by revealing our true nature, the religion helps in extricating ourselves from the deluded state in which we have been entangled since the time without beginning. Religion teaches us to know ourselves. He who knows the soul, knows every thing else. This is so because knowledge of true Self as pure, enlightened, unaging, immortal and ever blissful soul can lead to the state of desirelessness. This, of course, does not mean that we should not try to change an undesirable situation; nor does it endorse inaction. As long as the soul is embodied, it would stay active. There are different types of activities that a monk or a layman should undertake . Religion however prescribes that every one should undertake activities destined for him, vigorously but without any degree of attachment. This would mean facing any situation dispassionately without reacting in terms of craving or aversion. In Jain term inology this is called Jnata-Drashta approach which is similar to Nishkam Karmayoga of Geeta. The common objective is to enable one to view every situation, comfortable or uncomfortable, with equanimity and without any way getting agitated. That would amount to knowing oneself and abiding in one’s own blissful nature.

Source: Essense of Jainism - By Manubhai Doshi

Essence of Jainism - 1 - Search for Happiness

SEARCH FOR HAPPINESS

May the entire universe attain bliss, may all beings be oriented to the interest of others, let all faults be eliminated and may people be happy everywhere. May all persons be happy, may all be disease free, may all attain well being and let no one be overtaken by miseries. Every living being desires happiness and endeavours to avoid pain and suffering. The question arises how these objectives can materialize. Generally a person may feel happy if he gets whatever he desires and can avoid everything that he does not like. Situations however do occur which are not in his interest or do not conform to his likings. Even when situations occur according to one’s choice, it is not within his power to make sure that those very situations would continue to last as long as he likes. Every situation undergoes change and a person feels miserable when the changed one is not to his liking. Moreover desires and likes or dislikes of all beings are not identical. What one person loves may be of utter distaste to another. It is therefore impossible that everything can happen to every one’s taste. Viewed in this light it would seem that there cannot possibly be a way for making everyone happy. Fortunately however there is a way.

Two verses, one each from Jain and Hindu traditions quoted address to that way. It would be seen that they have the identical meaning. Both of them convey the same message of well-being for all, for the whole universe and of removal of all evils. Vaidic and Shraman(Jain and Buddhist) traditions have grown side by side; both have borrowed from and influenced each other. They happen to be two sisters having more or less identical and/or complementary approach. It is therefore not surprising that Jain scholars have time and again insisted on the study of not only Jainism but also on the six schools of thought prevalent in India and collectively known as Shaddarshan. Broadly classified, they are known as Vedic and Shraman traditions, both having origin from the same Indo Aryan culture. Both of them have addressed to the problem of universal happiness and have discovered that the way is to wish and act for happiness and well being of all. If every one acts accordingly , the world can turn into paradise and there would not be any misery; at least the man-made misery would come to an end.

Indian philosophies being spiritually oriented, they do not restrict themselves only to the happiness in this world. Almost all of them believe in existence of eternal soul and continually changing pattern of every thing else. Therefore they seek happines s that lasts beyond the present life. Their ultimate aim is to present path of salvation which is defined as termination of embodiment and end of birth and death. However, as long as embodiment continues, their approach is to seek continuing happiness. The two verses therefore exhort every one to look for the well being of all others, to stay meritorious in this life and to be sure of reaping fruits of their merits in subsequent life.

A wise man has rightly said that the place to be happy is ‘here’, the time to be happy is ‘present’ and the way to be happy is ‘to make others happy’.

Source: Essence of Jainism - (By Manubhai Doshi)

Procedure to Complete the Samayik

Eighth lesson of Samayik

THE PROCEDURE TO COMPLETE THE SAMAYIK

Ehava Navama Samayik Vritna – with regards to nineth vow of samayik

Panch Aiyara – there are five big faults

Janiyavva – which are to be known

Na Samayriyvva – but not to be acted upon

Tan Jaha Te Aloun – by begging forgiveness, I tell them as they are

Manaduppanihane – mistaken or faulty thoughts

Vayaduppanihane – faulty speech

Kayaduppanihane – faulty bodily activities

Samaiyassa Sai Akarnayae – lack of memory about samayik vow

Samaiyassa Anavatthiyassa Karanyae – Samayik done in improper way

Tassa Michhchhami Dukkadam (1) – that mine bad act or sin may be forgiven

Samaiyam – during the vow of samayik

Sammam – nicely with right faith

Kaenam – I have with my body

Fasiyam – touched

Paliyam – behaved or completed

Tiriyam – completed fully or swimmed over

Kittiyam – praised

Sohiyam – purified i.e. done with pure behaviour

Arahiyam – worshipped

Anae – and according to the Lord Arihantas commands or principles

Anupaliyam – the observance

Na – is not

Bhavai – done, then

Tassa Michhchhami Dukkadam (2) - that sin of mine be fruitless or forgiven

Samayik Man – during samayik

Das Manana – ten faults of mind

Das Vachanana – ten faults of speech

Bar Kaya Na – and twelve faults of body

E Batrisa – out of these thirty two

Doshmanthi – faults

Koi Dosha – whatever faults

Lagyo Hoi To – I may have commited

Tassa Michhchhami Dukkadam (3) - that sin of mine be fruitless or forgiven

Samayik Man – during the Samayik

Strikatha *– talks about women ( * Women should say here “Purush katha)

Bhattakatha – talks about food

Deshkatha – talks about country

Rajkatha – and talks about politics

E Char – out of these four

Vikatha – useless gossips

Manheli – from or out of

Koi Vikatha – whatever gossips

Kari Hoi To – I may have done

Tassa Michhchhami Dukkadam (4) - that sin of mine be fruitless or forgiven

Samayik Man – during samayik

Ahar Sangnya – the instinct of eating

Bhay Sangnya – the instinct of fear

Maithuna Sangnya – the instinct of sex

Parigrah Sangnya – the instinct of possessiveness

E char Sangnya – out of these four sangnya

Manheli Koi Sangnya – if any instinct

Kari Koi To – I may have done

Tassa Michhchhami Dukkadam (5) - that sin of mine be fruitless or forgiven

Samayik Man – during samayik

Atikram – the mental fault of transgressing

Vyatikram – becoming ready for transgression

Atichar – resorting to delibrate transgressing or faulty action

Anachar – the complete violation of the vow by acting faultily

Janatan Ajanatan – knowingly or unknowingly

Mane, Vachane, Kaya E Kari – mentally, verbally and/or bodily

Koi Dosh Lagyo Hoi To – I may have commited

Tassa Michhchhami Dukkadam (6) - that sin of mine be fruitless or forgiven

Samayik Vidhie Lidhun – samayik vow is taken in manner

Vidhie Paryun – is completed properly

Vidhie Kartan Avidhie Thayun Hoi To – and while doing it properly, if it is done in an

improper manner I may have commited

Tassa Michhchhami Dukkadam (7) - that sin of mine be fruitless or forgiven

Samayik Man Kano – during samayik respect of the sign of “A”

Matra, Mindi, Pad Akshar – sign of “AA”, sign of nasal, word or letter

Ochhun, Adhika, Viparita – less, more or otherwise

Bhanayun Hoi To – uttered or spoken, then

Ananta Siddha Kevali – in the presence of infinte Siddhas

Bhagavanta Guru Ni Sakhe – and Lords and Gurus

Tassa Michhchhami Dukkadam (8) - that sin of mine be fruitless or forgiven

3rd Namoththunam sutra (3/3)

Third Namoththunam

Trijun namoththunam mara dharma-guru, dharma-Acharyaji Maharaj Rushi Shree Sat Pujya _____ Swami ne karun chhun –

by Third namoththunam, I pay respect to my religious Guru and religious Acharya, His Holiness Shree *________________ Swami. (* Recite the name of Present Acharya)

Te Swaminath Keva Chhe ? – how is the Swaminath like ?

Panch Mahavrita Na Palanhar Chhe – he is the obsever if five great vows

Panch Indriya Vash Kari Chhe – he has subdued the five senses

Char Kashay Ne Jjitya Chhe - he has conquered the four vices

Bhav Sacche – true in mental emotions

Karan Sacche – true in resorting to means of liberation

Jog Sacche – true mentally, verbally and bodily

Kshmavanta – full of forgiveness

Vairagavanta – dispassionate

Man Samadharna – who has mental balance

Vay Samadharna – verbal balance

Kay Samadharna – bodily balance

Nan Sampanna – who possesses right knowledge

Dansan Sampanna – possesses right faith

Charitra Sampanna – possesses pure character

Vedni Aiyase – who is tolerant to pain and pleasure

Maran Aiyase – tolerant to death

Kriyapatra – true vessel of religious activities

Dharma Jatra – keeps up his religious pilgrimage

Ratri Bhojan Na Tyagi – renunciator of food by night

Panch Sumati E Sumta – endowed with fice controls

Tran Guptie Gupta – protected by three gupties – mond, speech & body

Chha Kay Na Piyar – parents of six types of lives

Chha Kay Na Nath – protector of six types of lives

Sat Bhay Na Talanhar – keeps aside seven fears

Atha Mad Na Galanhar – melter of eight prides

Nav Vade Vishuddha Brahmacharya Na Palanhar – observer of celibacy with nine boundaries

Das Vish Yati Dharma Na Aradhanhar – who practices the ten types of sages’ religion

Bar Bhikhkhu Ni Padima Na Jan – well versed in twelve stages of sages’ practices

Bare Bhede Tapasya Na Karanhar – performer of austerities in twelve ways

Sattare Bhede Sanyam Na Palanhar – observer of restraints of seventeen types

Adhare Bhede Abrahmacharya Na Varjanhar – avoider of copulation of eighteen types

Vis Asamadhi Dosh Na Talanhar – gives up twenty vices causing restlessness

Ekvis Sabala Dosh Na Talanhar – conqueror of twenty one stong or forceful faults

Bavish Parishah Na Jitanhar - conqueror of twenty two discomforts

Pachis Bhavna Na Bhavanhar – mediator of twenty five ideals

Sattavis Sadhuji Na Gune Kari Sahit – endowed with twenty seven virtues of sages

Tris Mahamohini Sthanak Na Varjanhar – avoider of thirty activities causing strong bondages of love and hate

Tetris Ashatna Na Talanhar – avoider thirty three types of insults

Bavan Anachiran Dosh Na Talanhar – avoider of fifty two faults not acted upon by sages

Betalis Panch Sadtalisa – forty two five totally forty seven

Oganpachas Jumle Chhannu Dosh Tali – and forty nine i.e. totally ninety six faults are avoided

Shudhdha Ahar Pani Na Lenar – while accepting pure food and water

Sachitta Na Tyagi – abandoning live items

Achet Na Bhogi – the users of life-less items

Mahavairagi – greatly indifferent to pleasures and pains

Panditraj – supreme among scholars

Kaviraj – best among poets

Muniraj – great among sages

Dhirajvanta – the patient

Lajjavanta – the modest

Sutra Sidhdhant Na Pargami – well versed in scriptures and doctrines

Tedya Ave Nahi – does not come when invited

Notrya Jay Nahi – would not go even when invited

Talave Tarsya – remains thirsty at the lake

Velae Bhukhya – remains hungry at the time of meals

Kanchan Kamini Thi Dur – remains apart from wealth and women

Nirlobhi – free from greed

Nirlachu – free from covetousness

Safari Jahaj Saman – he is like a sailing ship

Nirgantha Purush – free from the knots of wealth and attachment

Taran Taran – the swimmer and helping others to swim

Tarani Nava Saman – like a boat

Sinh Ni Pare Shurvir – brave like a lion

Sagar Ni Pare Gambhir – deeply calm like an Ocean

Chandan Ni Pare Shitalkari – cool as a Sandalwood or Moon

Suraj Ni Pare Udyot Na Karnar – enlighter like Sun

Trividhe Trividhe Vrita Pachchakhan Na Palanhar – the observer of vows and restraints by three activities and three yogas

E Ade Daine Anek Gune Kari Sahit – with regards to above and other virtues of your holiness

Tam Sambandhi – with regards to you

Tamara Marg Sambandhi – with regards to your path

Tamara Jinan, Darshan, Charitra, Tap Sambandhi – with regards to your knowledge, vision or faith, character and austerity

Ajna Divas Sambandhi – with regards to today

Avinay – impertinence

Abhakti – lack of devotion

Ashantana – indignity

Aparadh – or fault

Kidho Hoy – which I may have done

To – then or for that

Hath Jodi – by folding my palms

Man Modi – by giving up my pride

Panch Anga Namavi – by fully bowing down my head and body – consisting of five senses

Tran Var Pradakshina Dai – by thrice the round movements of my hands

Tikhkhutto No Path Bhani – and by reciting the lesson of Tikhkhuto thrice

Bhujo Bhujo – again and again

Khamavun chhun – I beg forgiveness

~~*~~

Source : Internet

2nd Namoththunam sutra (2/3)

2nd Namoththunam sutra (2/3)

Second Namoththunam

Beejun Namoththunam, je vartman kale panch-maha-videha kshetra man Tirthankar dev biraje tamne karun chhun – In this second namoththunam, I pay respect to Tirthankars staying at present in five great videha territories

Note – Now one has to repeat the first namoththunam from the words “namoththunam” upto “Thanam” then recite the following –

Sampaviukamanam – who are desirous of obtaining liberation

Namo Jinanam – I bow down, Oh ! Lord Jineshwar

Jiya Bhayanam – conqueror of seven fears

Vandaminam – I bow down to you

Bhagvantam – Oh ! Lord

Taththagayam – you are staying there

Ehagaye – I am here

Pasaome – please see me

Bhagvanta – Oh ! Lord

Taththagaye – you are staying there

Ehagayam – I bow down from here

~~*~~

Source: Internet