THE JAIN UNIVERSE

ERADICATING KARMA

2012-02-01T06:42:00.000-08:00

OnceGajsukumal, the younger brother of Shri Krishna asked Lord Neminath (the 22^ndJain Tirthankara dating back to 3138 BCE), “Oh Lord! Is there any way to attainliberation in a short time?” Gajsukumal was initiated as a Jain monk under LordNeminath’s order and was eager for liberation. The Lord replied, “OhGajsukumal, one can attain liberation by differentiating the body and the souland by gaining stability and absorbent in the nature of the self-soul.”

Thus,to attain Omniscience and liberation one has to first learn the qualities ofboth the soul and the matter (the body) and then by differentiating them bythought and by remaining absorbed in the nature of the soul one first destroysthe four destructive karma namely, Knowledge Obscuring, Perception Obscuring,Delusion and Obstructing and attains the state of Kewala or Omniscience andattains liberation in the end of life. This sounds easy at first but when wetry to practice such kind of meditation then we feel that it is very difficult.We face the traffic of thoughts in our mind which is very difficult to stop. Wecan’t get even a second free of thoughts. The differentiation of the body andthe soul in meditation is only possible after attaining stability of mind. InJainism the Tirthankars have explained the Nine Fundamentals which are betterknown as “Nav Tattva”. The Nine fundamentals contain all the major principlesand practice which are essential for one in order to attain liberation. Liberationmeans free from all the eight karma. The eight Karma are Knowledge Obscuring(Gnanavarniya), Perception Obscuring (Darshnavarniya), Delusion (Mohaniya),Obstructing (Antaraya), Life-span pertaining (Ayu), Status Determining (Gotra),Body Determining (Nam)and Feeling Pertaining (Vedniya). The first four are known as the DestructiveKarma and the rest four are known as the Non-destructive Karma. The firsthinders the inherent nature of the soul and by eradicating these karma oneattains Omniscience or Kewala Gyaan.

Inthe Nine Fundamental principle the ninth and the last fundamental explains theessential austerities for liberation and it is know as the Nirjara Tattva. Thereare 12 austerities to eradicate karma. The first six are known as ExternalAusterities and the res six are known as the Internal Austerities. The internalausterities are the main weapon to destroy karma. But it is difficult topractice them without practicing the external austerities. The externalausterities create a base for the internal austerities. It is important tolearn them. So let’s understand them briefly.

External Austerities

Fasting (Anshan): In fasting one renounces eating and drinking for a certain period. One can combine the physical fasting with total control over inner desires. One spends time of fasting period by reading religious materials.
Partial Fasting (Unodari): To eat less than the normal diet is called Partial Fasting or Unodari. The deeper meaning of Unodari is to practice more self restraints by reducing non-virtuous activities.
Limiting Food Items (Vriti Sankshep): This austerity is for developing willpower. The Jain monks take up “Abhigraha” (makes some resolution). The laymen and laywomen observe this austerity by limiting the number of food items.
Limiting Tasty Food (Rasa Tyag): In this austerity one renounces his/her tasty foods and thus enabling to strengthen one’s spiritual capability. One takes food without oil, butter, spices, salt and also avoids sweets, milk, sugar etc. To suppress one’s passions, it is essential that he overcome his desire for tasty food. One, who has a desire for tasty food, cannot be free of sensual instinct.
Physical Forbearance (Kaya Kalesh): Body is an instrument that is needed in good condition for undertaking spiritual pursuit and therefore, it is important to develop its endurance power. Thus one is enabled to tolerate the bodily inconveniencies with equanimity.
Controlling the Senses (Salinta): We use our senses to satisfy our external needs and that is supposed to give happiness. In this austerity one does not develop a positive attitude to what he sees, hears, smells, tastes and touches.

Withoutpracticing these austerities one cannot practice the internal austerities. Andinternal austerities are the main weapon to eradicate karmic dirt. Although itis monks who undertakes internal austerities and can perform very well becausethey have no possessions and have abandoned mundane life. But the householderscan also undertake internal austerities according to their own strength. Let’shave a look at the types of internal austerities.

INTERNALAUSTERITIES

Repentance or Confession (Prayashchit): One repents for the various errors, the faults and the sins committed. This can be performed in the presence of an ascetic or can be done alone. Prayashchit is a very vital type of Nirjara. Prayashchit is a process of improving mental, emotional and spiritual health. Nirjara is a spiritual cleaning process. Purity of body, mind, and emotions is the result of this process.
Humility (Vinaya): Vinaya means humbleness, kindness and respect. The ultimate meaning of Vinaya is the absence of ego. Vinaya saves Jiva from getting bad destinies like hell. Vinaya is an internal quality of Jiva. Vinaya is considered the root of the religion per Jain canonical books. Vinaya is given the utmost importance in Jainism.
Selfless Service (Vaiyavruta): To serve the monks, the practitioners (one who observes austerities) with devotion and without any selfish motive is called Vaiyavruta. If one offers the right food, clothes, medicines, and other necessities to Jain ascetics, it is called Vaiyavruta.
Self Study (Swadhyay): The spiritual meaning of Swadhyay is to remain in equanimity. Swadhyay also keeps the right knowledge alive for the next generation and generations to come. As per Jain canonical books, Jain ascetics are required to do Swadhyay for about nine hours a day. To acquire knowledge, to render it free from doubt, to be lucid and ripe and to seek to propagate it - all these can be covered in Swadhyay.
Meditation (Dhyana): In Jainism, Dhyana has been divided into four forms. Raudra Dhyana (Wrathful Meditation), Arta Dhyana (Sorrowful Meditation), Dharma Dhyana (Religion Oriented Meditation) and Shukla Dhyana (Pure Meditation). If we observe the living beings in the world then we see that all are in Meditation. Either virtuous or non-virtuous. The first two meditations are non-virtuous and worth rejected in order to attain liberation. The last two should be practiced daily. Dharma Dhyana is essential for the house-holder or the monks. It is not possible to achieve Shukla Dhyana without practicing Dharma Dhyana. Now let’s have a look at the sub-types of Dharma and Shukla Dhyana.

*DharmaDhyana: In Dharma Dhyana one meditates and reflects on the teaching of LordTirthankar. That is called “Commandment Religious Meditation”. To contemplateon the misery of the worldly people and animals is called “Misery orientedMeditation”. To contemplate on the law of Karma and to think that one suffersbecause of his own Karma is called “Fruition of Karma oriented Meditation”. Tocontemplate on the structure of the Universe, like its substances and the threefolded Universe is called “Cosmos oriented Meditation”. Dharma Dhyana isessential for stopping the binding of new karma and the observer eradicatedhis/her past karma as well. By practicing it regularly one’s inner passionsbecome lighter and he/she reaches the 8^th stage of spiritualdevelopment (Gunasthana). Here by climbing the ladder of annihilation (KshapakShreni) one enters the Shukla Dhyana (Pure Meditation).

*ShuklaDhyana: When climbing the ladder of Annihilation, the practitioner enters theShukla Dhyana. According to Jainism, the aspirant who enters Pure Meditationnever returns back in the cycle of rebirths. There are four types of ShuklaDhyana;

1.Multi Aspect Spiritual Meditation: In this, one meditates on the differentmodes of the self and matter. His/her mind cannot become steady on thepermanence nature of the self. This meditation lasts for Antarmuhurta (within 48minutes).

2.Single Aspect Spiritual Meditation: In this, one meditates only on one subject,the permanence nature of the self. The mind becomes steady and thepractitioner-meditation-goal becomes unite. In this meditation one destroys thefour destructive karma and attains the state of kaivalya (Omniscience), andbecomes Arihanta. He/she also known as the Jina (The one who has destroyed theinner enemies). He/she now perceives the objects of the universe from infinitepast and future at once, directly by the soul.

3.Subtle Activity Spiritual Meditation: This is observed only by an OmniscientLord. When the meditation involves a subtle bodily Yoga while putting an end toall the remaining Yogas, this act of concentration is called Subtle ActivitySpiritual Meditation. At this stage, there proceeds only the subtle bodilyactivities like inhalation and exhalation and there is no possibility of afall.

4.Absorption in Self Meditation: When even the subtle bodily activities likeinhalation and exhalation cease altogether and the constituent units of thesoul become free from all wavering, then the state is called Absorption In SelfMeditation. In this state, no activity takes place. In the fourth subtype ofDhyana, all Influx of Karma and all bondage of karma cease altogether, allKarma come to the end, and liberation (Moksha) is attained. The last two arealso called Anälambana or devoid of any dependence.

Abandonment (Vyutsarga): The last austerity is Vyutsarga. It is divided into two major types: Internal Aspects and External Aspects. There comes four subtypes in the External Aspects,

1. Abandonmentof Body

2. Abandoningthe company of other Mendicants

3. Abandoningmaterial objects (such as clothes, pots, blanket, medicine etc)

4. Abandoningfood and drink

There are three types of InternalAspects

1. Abandoningor overcoming the passions (Anger, Ego, Pride and Deceit)

2. AbandoningWorldly Life

3. EradicatingKarma

Fromthis we learn that the external austerities are very important to make the gripstronger in the internal austerities. One gets rid of karma by practicinginternal austerities. By overcoming bodily needs and sensual activities onebecomes able to practice meditation and kayotsarga and become equanimous inevery good and bad condition.

VISION OF NON-DIFFERENCE

2011-12-05T22:27:00.001-08:00

Expecting happiness from the modes of external objects iswrong vision. Expecting happiness from the self-soul is right vision. Themodification of happiness comes from the self soul. According to Jainism theCosmos is made of six eternal substances which are Jeev (Souls), Pudgal (Finematerial atoms/Energy), Dharmastikay (Medium of Motion), Adharmastikay (Mediumof Rest), Aakash (Space) and Kaal (Time). There are infinite souls in this Cosmos andall are independent from each other. None is the doer of the other’s happinessand sorrow. The basic attributes of a soul are Infinite Knowledge, InfinitePerception, Infinite Bliss and Infinite Power. To know and to perceive istermed in Jainism as “Upayog”. When the Upayog is oriented towards the outsidethings then it causes the raise of attachment and aversion. When it is fixed inthe self then there is no attachment and aversion and the soul stays away fromKarma.

Every substance in the cosmos has dual nature, special andgeneral. From the special aspect the substance undergoes changes. From thegeneral aspect the substance is steady and unchanged. The changing form of asubstance is called modifications. For example, a bar of gold has its own original qualities. That bar canbe converted into a chain. In that case, the shape of the bar is destroyed anda new shape (chain) has been produced. However the qualities of gold remainunchanged. Now if we melt the chain and make a bangle out of it, then we destroy thechain (an old form) and produce a bangle (a new form). Again theinherent qualities of the gold remain unchanged. Therefore, the bar, chain and bangle transient forms ormodifications while gold is the matter (Dravya) which remains constant.This is just an example in real even the gold is modifications of Pudgal.Pudgal or fine material atoms are the substance in this case which remainunchanged in every process. The star (the sun) is a giant ball of plasma.Plasma is the state of matter which is ultimately made of innumerable subatomic charged particles. The sun is the modification. After billions of yearsthe sun will lose its present form and will convert into a new form, aplanetary nebula. In this case the basic qualities of Pudgal is steady andunchanged only the form is modified.

Our main problem isthat all unenlightened people in this world directly focus and value themodifications of the substance. The one who is oriented in the modificationswill value the gold more than the stone. The fact is the gold and the stone aremade of same particles. We generally take the substance and its modificationsto be different. To think that both are one is called the vision ofnon-difference or Abhed Drishti. The enlightened have this vision andthey see all non living substances as atoms. We become addicted to themodifications not to the substance. That’s why if someone steals gold from usthen we become unhappy and angry. But if someone takes stone from our hand thenwe won’t be angry that much because we have the value of gold far more thanstone. The enlightened will see them to be the same. Thus they will developdetachment from all the external things and will remain in the meditation ofthe self-soul. We have divided things into too many forms and that’s why wehave become too far from our real self. In order to remain in deep meditationof soul and to remain detached to the other things we have to practice thevision of non-difference.

-Rahul Zota

SCIENTIFIC INTERPRETATION OF THE JAINA KARMA THEORY

2011-11-24T02:46:00.001-08:00

Jain philosopher-monks postulated the existence of karma as subtle and microscopic particles that cannot be perceived by senses, some two millennia before modern science proved the existence of atoms and subatomic particles. However, these and other elementary particles that have been either discovered or postulated cannot be equated with karmic particles. Some authors have sought to explain the concept of karmic particles in the context of modern science and physics. Hermann Kuhn points out that, although the idea of "karmic particles" is not yet proven, one only needs to recall that science found proof of the existence of molecules and atoms only the 19th and 20th century. Anyone who would have suggested that these "indivisible" particles were made up of even subtler units like quarks and leptons only a hundred years ago may have been dismissed, though such theories were in existence. With regards to interaction of consciousness and karmic matter, he further states that, it can be easily understood considering that ideas like the mind fundamentally affecting matter are now accepted in scientific circles. While admitting that though science has not discovered karmic matter yet, he is of opinion that it does not state anything against its existence. K. V. Mardia, in his book The Scientific Foundations of Jainism, has interpreted karma in terms of modern physics, suggesting that the particles are made of karmons, dynamic high energy particles which permeate the universe.

Courtesy: Wikipedia

SUBSTANTIVE AND INSTRUMENTAL CAUSES (UPADAN-NIMIT)

2011-09-18T03:42:00.000-07:00

1. Every substance in thisworld at every moment independently manifests in different modification of itsown attributes on its own accord. These manifestations of the substances aretheir actions. These actions are called condition, change, modification orbehavior. Each substance is the creator of its own modifications. It does notat all need the favor or co-operation of any other substance for thesemodifications.

2. Any activity materializeswith its cause only. The stuff that produces the activity is the cause thereof.This stuff which produces the activity is in form of “Uppadan and Nimmit” only(substantive cause and instrumental [conventional] cause).

Substantive cause:- (Uppadan Karan); - that which itself changes its own condition is called thesubstantive cause or capacity of manifestation is existing in the substanceitself. This is known as uppadan-karan.

Instrumental cause :-(Nimitt karan): - that which does not change, its own condition, but upon whichsuitability is imposed is called the instrumental or conventional cause. Dravyawhich itself does not manifest this particular action but which is consideredto be favourable cause of this action is called Nimmit Karan.

Example:- In the making of an earthen pot, earth is the substantive cause and weed,stick and the pot- maker are instrumental causes.

3. The substance in which themodification is born is the power of the self (Uppadan Karan) were producemodification is the object i.e. Upadeya.

4. From the point of view ofthe conventional cause, the same modification is the changed condition i.e.Namittik.

5. The same modification isthus illustrated in two ways; one from the point of views the power of the selfand from the other point of view the conventional cause.

6. In the emergence of themaking of pot, substantive cause is earth, from that aspect making of pot isthe object and potter wheel etc are conventional causes. The same making of`pot from the point of view of conventional cause is the changed condition ofthe substance.

These are just two aspect of the samephenomenon.

7. Conclusion is that in earthand pot the relationship is of ‘Uppadan – Uppadey’. In pot maker and pot therelationship is of Nimmitt – Naimittik.

8. For activity – the eligibilityat that time of substance is called Uppadan – uppadan means the naturalcapacity of the substance. During the activity – the instrumental othersubstance is called Nimitt. Nimitt means presence of suitable favorable – otherthing.

9. Let us understand thisphenomenon with other examples. Apply these concepts of substance orconventional cause in necklace and right faith.

The substance gold is the power of the self and necklace is the desired manifestation. Fire, goldsmith and others are conventional causes, and necklace is the new condition.
In the same manner the soul substance or the attribute of faith is the power of self and right faith is the desired manifestation. The removal of perverted faith or karmic matter is the instrumental cause and right faith is the changed state of faith attribute.

10. The uppadan and Nimmitt doesnot have subject – object relationship; because both are different independentsubstances. The Nimmitt – Naimaittik relation should be acknowledged.

11. This power of self is of twokinds:

The eternal self power (Trikali means permenent Uppadan)
The momental power of the self (Temporary Uppadan)

The substance or attribute that undergoes the change itself is the eternal self power.
The momental power of self can be illustrated in two ways:

a) An eternal current of manifestations flowsin the substance and the attributes. In that eternal current the immediatelyprevious momentary manifestation (purva prayay) is the momental power of theself and the manifestation immediately after the present moment (uttar prayay)is the action.

b) The momentary capacity (eligibility) of thesubstance to change in that particular modification is the momental power ofthe self and manifestation is the action.

12. The momentaryself power is called the forceful cause also. The eternal self power is alwayspresent, but if that is regarded as the completely forceful cause, allegedactions will always be in the process of happening. As such the forceful causeis the immediately previous manifestation of the substances and the momentaryability of the substance itself is there. Action can not be fruitful withoutthese two and it always materializes when the two are present. We can sayconclusively that the substance itself with its previous modification is thepower of the self and substance with the immediately next manifestation is thedesired action. Favourable external circumstances and objects are conventionalcauses and the alleged modification their action.

13. Conventional causes are oftwo kinds:

a) Indifferent (Udasin)

b) Prompt (Prerak)

14. When the self is completelyready, the desired action materializes and that time the favorable instrumentalcauses are always present; one does not have to find them. It is therefore saidthat the seeker of the soul should not be restless in finding favorableinstrumental causes. Who says that instrumental causes are not there? Howeverwe have not to make a search of these. When the action is self materialized,the favorable instrumental causes are always there. This is state of the things.We should understand this.

15. Action does not follow theinstrumental causes; instrumental causes are so called according to the action.

16. Non self substances do notforcefully obstruct the altered action; when our own manifestation isundesirable, then it is only an external cause, while another man spoils histhoughts without any instrumental cause. As such, there is no instrumentalcausation as a rule. Thus, it is perverted faith to find fault of non selfsubstances.

17. Neither the instrumental cause does anythingby force nor does the self collect or brings instrumental causes together. Themutual relationship is very simple. This is explained in the following way:

If a karmic matter by its own effort hurts the sentient nature of the soul and if it fetches external material, then karma must be animate as well as possessing strength, but is never like that; the relationship is very automatic. When the karmas reach the stage of fruition, the soul itself leaves it natural poise and behaves otherwise and the other substances also behave in their own manner. Such is the relationship of the desired action with the instrumental cause. The same holds good in the case of karmas. The whole of karma principle is explained in terms of Nimitta. So try to understand uppadan & Nimitta karran.

18. By understanding the correctnature of the power of self and the instrumental causes for materialization ofan action. We can avoid unnecessary controversy and become happy.

19. Because a person does nothave a correct knowledge of the intrinsic power of the self and theconventional causes of its manifestation, he throws the blame of his guilt onthe conventional causes and wants to remain innocent. The soul cannot be freefrom unhappiness and grief by throwing the responsibility of its own delusions,attachments and aversions on the karmas. In such a state we lose the capacityto find our own truth and to see within us.

20. By understandingthese in their right perspective, the pride of being able to do something inothers is gone. The inferiority due to the desire of help or support fromothers is finished. The desire of association of the non self substances andthe consequent restlessness is eliminated and natural, quiet, undisturbed stateof soul emerges. This is state of self-realization.

21. It is very much essential toknow both Uppadankaran and Nimittkaran.

22. But for looking within orfor self-realization process - we have to remove our Dristi from Nimitt andconcentrate on Uppadan.

23. The activity of knowingwhich is the work of our Gnyan (knowledge) attribute is continuously going on.Each one of us realizes this continuous activity of knowing. But ignorant Jeev(Soul) has believed that because there is a particular thing present andexisting before it, he is having Gnyan (knowledge) of it or he knows it. Onehas this erroneous belief that dhyana (meditation) of knowledge take placebecause of Gnyeya (other thing). Each paryaya (mode) of Gnyan is themanifestation of Gnyan attribute, and that is real Uppadankaran of this DhyanaParyaya. And that particular object. (Gnyeya) is called Nimittkaran; thisunderstanding will be helpful in process of self-realization.

24. All this knowledge you areacquiring is only because of your Uppadan. This preaching or sermons are onlyNimmitta guru or scriptures are Nimitta only. This should be understood verywell.

Courtesy: “Jainism Means Self-Realization”

PRINCIPLE OF FREEDOM OF SUBSTANCE

2011-08-26T22:48:00.000-07:00

Only Arihanta, the conquer of love and hatred can achieve the height of ultimate truth

According to Jainism the cosmos is made of six substances and all the substances are eternal. Nobody has created them and nobody can destroy them. The six substances are described below:

Jeev (Soul): According to Jain philosophy, this universe consists of infinite Jivas or souls that are uncreated and always existing. There are two main categories of souls: unliberated mundane embodied souls that are still subject to transmigration and rebirths in this samsara due to karmic bondage and the liberated souls that are free from birth and death. All souls are intrinsically pure but are found in bondage with karma since beginning-less time. A soul has to make efforts to eradicate the karmas attain its true and pure form. The sentient substance (soul) is characterized by the function of understanding, is incorporeal, performs actions (doer), is co-extensive with its own body. It is the enjoyer (of its actions), located in the world of rebirth (samsara) (or) emancipated (moksa) (and) has the intrinsic movement upwards. The qualities of the soul are cetana (consciousness) and upyoga (knowledge and perception). Though the soul experiences both birth and death, it is neither really destroyed nor created. Decay and origin refer respectively to the disappearing of one state and appearing of another state and these are merely the modes of the soul. Thus Jiva with its attributes and modes, roaming in samsara (universe), may lose its particular form and assume a new one. Again this form may be lost and the original acquired.
Pudgala (Material Atoms): Matter is classified as solid, liquid, gaseous, energy, fine Karmic materials and extra-fine matter i.e. ultimate particles. Paramāṇu or ultimate particle (atoms or sub-atomic particles) is the basic building block of all matter. One of the qualities of the paramāṇu and pudgala is that of permanence and indestructibility. It combines and changes its modes but its basic qualities remain the same. It cannot be created nor destroyed and the total amount of matter in the universe remains the same.
Dharma-Dravya (Medium of Motion): Dharma and Adharma are peculiar to the Jain system of thought, depicting the principles of Motion and Rest. They are said to pervade the entire universe. Dharma and Adharma are by themselves not motion or rest but mediate motion and rest in other bodies. Without Dharma motion is not possible. The medium of motion helps matter and the sentient that are prone to motion to move, like water (helps) fish. However, it does not set in motion those that do not move.
Adharma-Dravya (Medium of Rest): Without Adharma, rest and stability is not possible in the universe. The principle of rest helps matter and the sentient that are liable to stay to stay without moving, like the shade helps travelers. It does not stabilize those that move.
Ākāśa (Space): Space is a substance that accommodates the living souls, the matter, the principle of motion, the principle of rest and time. It is all-pervading, infinite and made of infinite space-points.
Kaal (Time): Kāal is a real entity according to Jainism and all activities, changes or modifications can be achieved only through the progress of time.

Only souls are living and has consciousness, the rest of five has no consciousness. The five substances other than Matter are formless and cannot be perceived by both the senses and the sensors.

Now the Principle of Freedom of Substance is as below:

Now there is an important principle in Jainism called the PRINCIPLE OF FREEDOM OF SUBSTANCE taught by the enlightened masters. This principle states that each of the six substances is independent. None depends on another. None can harm, alter, affect or influence the other substance. Each soul is independent and cannot harm, alter, affect or influence the other soul. Every soul is the doer and enjoyer of its own attributes. Each atomic particle being substance is also independent. Each substance remains in boundary of its own attributes and modifications. All matters absorbed in own substance, touches their own circle of infinite virtues, yet they do not mutually touch each other. Even one soul cannot interfere in the activity of other soul. Activity of two substances is different only. Consciousness is not doing activity of inanimate; an inanimate is not doing activity of consciousness. Man who believes doing two activities of one substance is of illusory sight.

In this world, many have great illusion that by karma (karma atoms), soul’s pure state is spoiled. In other words, inanimate karma atoms is doer of soul’s spoiled state, but it is not so, because it is against the Principle of Freedom of Substance. Here we can take an example to understand this. A soul resides in a body but from the absolute view point both are different substances. The soul is consciousness and the body is inanimate (made of innumerable particles). Now as we walk, run or stop the body also walks, runs and stops. So anyone can say that in this case the animate (soul) is doing the work of inanimate (the body) but it is not so. Because the ability (the energy for movement) is an attribute of matter also, so in real case it is not us who causes this body to move. We are the Instrumental Cause (Nimitta) but the Real Cause (Upadaan) is within each atoms of this body.

Suppose, an atomic particle (an electron etc) is in space, here again a particle and space are two different substances. So a particle, despite being in space never touches any attribute of space. Space is absorbed in its own attributes and a particle is absorbed in its own. Same thing can be considered for soul.

People who are in illusory state believe that, * this world cannot be made without a doer (God or something like that). * One soul can do other soul’s life, death, happiness, misery. * By inspiration of soul body can move here, there and can speak. * Karma (Matter) can trouble the soul. * Somebody’s blessings become welfare of others. * A potter makes a pot or a goldsmith shapes ornaments.

Ignorant believes that God will rescue him/her. If we think that way then it does mean that there is no spirit and power in us. Thus we become dependent on someone else, something fantasy. To get rid of such ideas one has to develop faith that one’s freedom is in one’s own hands. When a soul destroys the bondage of karma then it attains the state of perfection and that state is called God or Siddha. Every soul is doing own feeling and suffering – cannot become doer or sufferer of other things. In the time of intense disease, soul does not feel suffering of inanimate disease but experiences hatred feeling because of its wrong belief and ignorance. In the experience of pure soul with spiritual knowledge and faith – soul is not doer or sufferer of attachment and resentment – but is doer of pure state of modification and enjoys its bliss. This is the stage of self-realization.

From this we conclude the independence of each substance, its attributes and its modification. This is the most important principle of Jain philosophy. One can attain state of self-realization by complete understanding and faith of this great principle of Jain philosophy.

LORD SHANTINATH: 16TH JAIN TIRTHANKAR

2011-07-14T04:28:00.000-07:00

Lord Shantinath was the 16^th Tirthankar (Ford-maker) of present era in Jainism. Shantinath was born to King Viswasen Raja and Queen Achira Rani at Hastinapur in the Ikshvaku clan. His birth date is the thirteen day of the Jyest Krishna month of the Indian calendar.

Previous Births of Lord Shantinath

Kind Shrishen 2. Birth as a Celestial Being 3. Shriprabhdev 4. Amittej Vidyadhar, 5. A Celestial Being 6. Aparajit Baldev, 7. In the Achyut Celestial World. 8. Vajrayudh Chakravarti, 9. In the Graiveyak dimension 10. Meghrath 11. In the Sarvarthasiddha dimension, 12. Lord Shantinath.

The 10^th Birth: King Meghrath

According to Jain Cosmology this Universe is divided into three realms. The upper realm is constituted of 12 Celestial Worlds. We live in the middle realm which contains billions of galaxies (dweep). The lower realm is constituted of seven hells. The souls that reside in the upper realm are powerful than us (from absolute perspective all souls are alike but because of virtuous karma many souls take birth in the celestial worlds). The celestial beings can do things which we can’t.

Meghrath was a benevolent and religious ruler. He was compassionate and protected all living things. Being a Kshatriya and a warrior he had the chivalry to sacrifice all he had in order to protect those in trouble. One day while observing the partial renunciation vow (Paushadh) he was about to start a discourse on the religion propagated by the Tirthankars. All of a sudden a pigeon, trembling with fear, fell in his lap and uttered in choking human voice, "Save me, O king! Give me refuge; take me under your protection!" The compassionate king comforted the bird and took it under his protection. The pigeon was followed by a falcon who too uttered in human language, "O king! This pigeon is my food, leave it alone." The king tried to explain, "It has taken refuge with me, as such I am duty bound to protect it. I will give you any type of food you want; why kill a living thing just to fill your stomach?" The falcon insisted, "If you will not leave it I may die of hunger. I am a carnivore; who will provide me food. If I die, you will be responsible and bear the sin." When the falcon did not yield, Meghrath said at last, "O falcon! As long as I exist, I will not allow you to die. I will cut out flesh from my body equivalent to the weight of this little pigeon and give it to you. You may satisfy your urge to eat. But under no circumstance I shall allow you to kill the bird that has taken refuge with me." The falcon agreed to this proposal and the king put the pigeon in one pan of balance and in the other started putting pieces of flesh cut out from his own body. Surprisingly, the weight of the pigeon continued to increase as the king went on putting his flesh in the pan. Witnessing this pathetic scene, the queens and the members of the assembly were moved to tears. They requested the king not to sacrifice his precious life for a mere pigeon. The falcon, was also requested relent but he too declined. The king continued to cut flesh from his body and put it in the pan of the balance. At last, when the pieces of flesh were not enough, the king got up from his seat and sat down in the pan. Everyone present was dumb struck at this lofty compassion and chivalry displayed by the king. Suddenly there was a flesh of divine light and a divine personage appeared. The pigeon and the falcon disappeared. The celestial being appeared and addressed the king, "Maharaj! The Indra was praising your compassion and courage, in his assembly. I could not contain myself and came around to test you myself. All this was my creation. You come out with flying colors. You are worthy of the praise bestowed on you by Indra. Please forgive me." The celestial being filled Meghrath’s wounds instantaneously and left for his abode. Whenever there is a talk about chivalry and compassion king Meghrath’s name is taken with respect.

Disturbed by the miseries of the mundane life, one day king Meghrath was doing mediation. He transcended to a very high level of purity. Knowing about this uncommon purity and determination of Meghrath, indra bowed to him with reverence, "My salutations to you O citizen Yogi! There are but a few in this world who could reach this level of detachment and purity." Two senior consorts of Indra, Surup and Atirup did not like this gesture of praise of a mere human. They both came to disturb the meditation of Meghrath. They made several beautiful and voluptuous damsels appear before the king. These beauties tried to disturb Meghrath by a display of dances and inviting gestures. When these night long seductive afflictions failed to disturb king Meghrath, the goddesses, before returning to their abode, appeared themselves and asked the king to forgive them. King Meghrath, then, crowned his son and took Diksha from Arhat Dhanrath. Due to his increasing purity in meditation in the face of many afflictions, he earned the Tirthankar-nam-and-gotra-karma. Completing his age he reincarnated in the Sarvarthsiddha dimension.

Birth of Lord Shantinath

From the Sarvarth Siddha Dimention of the heavenly realm, the being that was Meghrath descended into the womb of queen Achira, wife of king Vishvasen of Ikshvaku clan and ruler of Hastinapur. On the thirteenth day of the dark half of the month of Jyeshta the queen gave birth to the great and illustrious son. The whole universe, including even the hell, was pervaded by a soothing glow and a feeling of joy and happiness. Due to the pacifying influence during the period of pregnancy, the new born was named Shanti Kumar (Shanti = Peace). When he came of age he was married to several beautiful princesses.

The Sovereign King Shantinath

After a few years king Shantinath got a son who was named Chakrayudh. Several years later, the divine disc weapon appeared in the armory. When the traditional worship rituals of this weapon were concluded, it started moving toward the east on its own. Shantinath followed the Chakra with his armed forces. Most of the kings on the way surrendered. After defeating the remaining few Shantinath became a Chakravarti (A Sovereign King).

Renunciation and Spiritual Practices

Slowly and steadily all his Karmas to live in palace and rule as a king was over. He realized the real purpose of his life, his ultimate goal to be achieved in this very life span. He handed over the responsibilities of the kingdom to his son Chakrayudh.

For the entire year from that time, he distributed wealth among the people. One day, along with thousand other kings, he came out of the palace, removed his hair with his fist, uttered, “Namo Siddhanam” (I bow down to all liberated souls) and became an ascetic.

He went roaming place to place and meditating. Lots of problems came in his path but they all had to surrender to Lord Shantinath’s feet. Due to his pacifying glow of compassion all the animals around him used to come near him and sit peacefully. For one long year, Lord Shantinath did hard practices and remained engrossed in meditation to realize the self.

Omniscience and Nirvana

After wandering as an ascetic for one year he returned to the same jungle of Hastinapur Town, where he had taken renunciation. There on the ninth day of the bright half of the month of Paush, while meditating under a Nandi Tree, Lord Shantinath attained Omniscience. His first discourse was on the subject of disciplining the senses. In his first religious discourse his son, mother, wife, all the people of Hastinapur and many people from all around came. Under the influence of the Pravachan Chakrayudh also took diksha (renunciation) and started his journey towards Moksha in the end.

He came to the Sammet Shikhar after a long period of preaching and propagating true religion. There, along with nine hundred other Omniscient ascetics, Lord Shantinath started his final meditation to shed the non-destructive karma. On the thirteenth day of the dark half of the month of Jyeshtha Lord Shantinath attained Nirvana.

The Difference between Tirthankars and Omniscient (Kewali)

2011-06-27T03:49:00.001-07:00

Depending on mental alertness or dynamism of the practicer there are numerous levels of practicers, viz. Jinakalpi (solitary), Abhigrahdhari (who gives emphasis on specific resolution), Pramatta (partially alert), Apramatta (absolutely alert), Saragi (partially detached), Vitragi (absolutely detached), etc. The first step in this progression is Sadhu (ascetic) and the last is Vitrag, Tirthankar and Kewal Jnani (omniscient). Although there is no difference in the level of knowledge of a Tirthankar and an omniscient, the status of Tirthankar has its own importance. It has its own attributes and recognition. The difference between these two states of highest purity are as follows –

In a Tirthankar there is precipitation of the Tirthankar-nam-karma. This is absent in case of common omniscient.

For two earlier births a Tirthankar necessarily acquires right-perception. It is not a rule for a common omniscient.

A Tirthankar while in the womb has Avadhi Jnan (all knowledge of the physical world). It is not a rule for a common omniscient.

The mother of a Tirthankar has fourteen great dreams at the time of conception. It is not so in the case of a common omniscient.

A Tirthankar is always a male, the case of Lord Mallinath (19^th Tirthankar) being a unique exception. For a common omniscient this rule does not apply.

A Tirthankar is not breast-fed; whereas a common omniscient (Kewali) is.

A Tirthankar gives charity for one year immediately before Diksha, as a rule. A Kewali does not necessarily.

A Tirthankar does not give discourse before attaining omniscience, he may, however, answer a question. A Kewali does give discourses even as a common ascetic.

In a Tirthankar’s life there are five auspicious events. It is not so in case of a Kewali.

A Tirthankar acquires Manahparyav Jnan immediately after his Diksha. A Kewali does not.

A Tirthankar is self-enlightened. A Kewali is not necessarily.

Before his Diksha a Tirthankar is formally asked for that by the gods. For Kewali no god arrives.

A Tirthankar establishes the four pronged religious organization or ford; not a Kewali.

A Tirthankar has a religious order; not a Kewali.

The principal disciples of a Tirthankar are Ganadhars. A Kewali’s disciples are not.

A Tirthankar has eight auspicious attributes; not a Kewali.

A Tirthankar has thirty four unique attributes; not a Kewali.

A Tirthankar’s speech has thirty five unique attributes; not a Kewali’s.

A Tirthankar in his progression to purity does not touch the 1st, 2nd, 3rd, 4th and 5^th Gunasthans (the specific stages on the path of purity); whereas a Kewali may touch all Gunasthans except the 11th.

A Tirthankar does not have Kewali-Samudghat (a special process of spsiritophysical transformation); a Kewali has.

A Tirthankar is born in the Kshatriya caste. A Kewali may be from any and all castes.

A Tirthankar has Sam-chaturasra Samsthn (one of the six types of anatomical structures). A Kewali may have nay of the six.

A Tirthankar may exist only in fifteen specific Karma-bhumi’s (the worlds of action). A Kewali exists generally in the fourth part; however, one born in the fourth part may attain the status during the fifth part also.

A Tirthankar is always self initiated. A Kewali may also be initiated by others.

A Tirthankar exists only in the third and fourth part; however, one born in the fourth part may attain the status during the fifth part also.

Two Tirthankars never happen to meet each other; whereas Kewalis do.

The minimum number of Tirthankars existing at one time is twenty and maximum

is 170. For Kewali’s these numbers are 20 million and 90 million.

The Ganadhars create the twelve canons based on Tirthankar’s preaching. This is not so in case of a Kewali.

A Tirthankar does not face any afflictions after he becomes an omniscient. A Kewali may have to face.

A Samavasaran (divine pavilion) is created for a Tirthankar; not for a Kewali.

The first discourse of a Tirthankar is never a failure; it is not necessarily so in case of a Kewali.

The soul of a Tirthankar always descends from the dimension of gods or ascends from hell. The soul of a Kewali may come from any of the four dimensions.

In case of a Tirthankar the Vedaniya Karma (the Karma of sufferance) is of good-bad quality and the remaining non-vitiating Karmas are of exclusively good quality. In case of a Kewali only the Ayushya Karma (age determining) is of exclusively good quality, the remaining three being good-bad.

Only worthy souls arrive in the assembly of a Tirthankar; whereas in a Kewali’s assembly even unworthies may come.

There is only one Tirthankar in one specific area. Kewali’s may be many.

TYPES OF KARMA

2011-05-29T09:10:00.000-07:00

There are eight main types of Karma which are categorized into the ‘Destructive’ and ‘Non-Destructive’; each divided into four types. The destructive karmas (ghātiyā karmas) directly affect the soul powers by impeding its perception, knowledge and energy, and also bring about delusion. These harming karmas are: Darshnavarniya (perception obscuring karma), Gyanavarniya (knowledge obscuring karma), Antarāya (obstacles creating karma) and Mohanīya (deluding karma). The non-destructive category (aghātiyā karmas) is responsible for the re-born soul's physical and mental circumstances, longevity, spiritual potential and experience of pleasant and unpleasant sensations. These non-destructive karmas are: Nama (body determining karma), Ayu (life span determining karma), Gotra (status determining karma) and Vedanīya (feeling producing karma) respectively. Different types of karmas thus affect the soul in different ways as per their nature. Each of these types has various sub-types.

Tattvārthasūtra generally speaks of 148 sub-types of karmas in all. These are: 5 of Gyanavarniya, 9 of Darshnavarniya, 2 of Vedanīya, 28 of Mohanīya 4 of Ayu, 93 of Nāma, 2 of Gotra, and 5 of Antarāya.

Destructive Karmas

___________________________________________________________________

Destructive Karmas directly affect the attributes of the soul. These are…

1. Knowledge Obscuring Karma (Gyanavarniya Karma) - These Karmas obscures the knowledge attribute of the soul.

2. Perception Obscuring Karma (Darshnavarniya Karma) - These karmas diminish the powers of Perception of a soul.

3. Deluding Karma (Mohanīya Karma) - These karmas are an instrumental cause of destruction the soul's right belief and right conduct. Of all karmas, deluding karma is the most difficult to overcome. Once this is eradicated, liberation is ensured within a few lifetimes.

4. Obstructing Karma (Antarāya Karma) - The fruition of these karmas creates obstructions to giving donations, obtaining gains, and enjoying things.

When Destructive Karmas are totally destroyed, the soul attains Omniscience (Keval Gyaan). Thus, in the same lifetime the soul attains liberation as soon the aghātiyā karmas are exhausted in the due course.

1. Knowledge Obscuring Karma (Gyanavarniya Karma): The knowledge-obscuring karma are of five types:

1. Empirical-cognition knowledge obscuring (Mati Gyanavarniya Karma) - which causes the obscuration of the knowledge, transmitted through the senses.

2. Articulate knowledge - scripture knowledge obscuring (Sruta Gyanavarniya Karma) - which produces the obscuration of knowledge acquired by interpreting signs (i.e. words, writings, gestures).

3. Clairvoyance knowledge obscuring (Avadhi Gyanavarniya Karma) - which hinders transcendental knowledge of material things.

4. Telepathy knowledge obscuring (Manahaparyaya Gyanavarniya Karma) - which hinders transcendental knowledge of the thoughts of others.

5. Omniscient knowledge obscuring (Keval Gyanavarniya Karma) - which obscures the omniscience inherent in the Jiva (Soul) by natural disposition.

Of these, the last mentioned karma hinders Omniscience altogether; the four others do not result in complete destruction of the corresponding faculties of knowledge, but often produce only greater or less disturbances.

2. Perception Obscuring Karma (Darshnavarniya Karma): The perception-obscuring karma are of four types:

Sight perception obscuring Karma (Chakshu Darshnavarniya Karma) - which produces the obscuration of the Darshan conditional upon the eye.
Non-sight perception obscuring Karma (Achakshu Darshnavarniya Karma) - which causes the obscuration of the undifferentiated cognition, conditional upon the other senses and the organ of thinking.
Remote Perception obscuring Karma (Avadhi Darshnavarniya Karma) - which causes the obscuration of the transcendental undifferentiated cognition of material things.
Perfect perception obscuring Karma (Keval Darshnavarniya Karma) - which hinders the absolute undifferentiated cognition (the counterpart of the omniscience).

The last mentioned karma hinders completely; the three others produce under certain circumstances only a disturbance of the respective cognition faculties.

In addition to these four Darshnavarniya karmas there are five others which produce physio-psychological conditions in which the sense organs are not active, and which, therefore, exclude all possibility of perception. These are the five Nidra karmas, (sleep karmas), namely:

Nidra Karma- which produces a light, pleasant slumber, out of which the sleeper is already aroused by the clicking of finger nails.
Nidra Nidra Karma- which produces a deep slumber, out of which the sleeper can only be awakened by being shaken violently.
Prachala Karma- which sitting or standing upright.
Prachala Prachala karma- which produces an exceedingly intensive sleep, that overcomes a person while walking.
Styänarddhi Darshnavarniya Karma which causes somnambulism, acting an unconscious state.

3. Mohaniya Karma: Mohaniya is derived from Moha which means attachment. Mohaniya karma (deluding karma) is the most dangerous, out of all the eight karmas because `moha' (attachment) is the root cause of all Kasayas (passions). It is also most difficult karma to destroy. If mohaniya karma is destroyed fully, the self becomes free from all Kasayas and liberation is assured. Two main categories of Mohaniya karma are—

Faith Deluding Karma (Darshan mohaniya) and
Conduct Deluding Karma (Charitra mohaniya karma).

With their subtypes there are 28 sub-types of mohaniya karma.

1. Faith Deluding Karma (Darshan mohaniya): The Darshan mohaniya-karma causes a disturbance of the knowledge of the religious truth inherent in the Jiva (Soul) by natural disposition. These are further divided into three types according as to whether the disturbance is an absolute or a partial one:

· False Faith Deluding Karma (Mithyatva Mohaniya Karma): This causes complete unbelief or heterodoxy. If it realizes itself, the Jiva (Soul) does not believe in the truths as proclaimed by Mahavira; he believes false prophets to be saints and enjoins false doctrines.

· Mixed Deluding Karma (Mishra Mohaniya): This produces a mixed belief, i.e., if it operates the soul waves to and for betwixt true and false; it is indifferent to the religion of the Jina and has no predilection for, nor hatred against it.

· Right Faith Deluding Karma (Samyaktva Mohaniya): This induces the correct belief. This Samyaktva is, however, not the correct faith in its completeness, but only in a preliminary degree; it is a so called Mithyatva, from which the Mithyatva quality has been abstracted a Mithyatva free from poison.

2. Conduct Deluding Karma (Charitra Mohaniya): The Charitra mohaniya-karma disturbs the right conduct possessed innately by the Jiva; it hinders the soul from acting according to the religious prescriptions. The disturbance of the conduct is produced through the sixteen passions (kashaya), the six emotions with are categorized as non-passions (nokashaya) and the three sexes.

The four main passions are Anger, Deceitfulness, Pride and Greed. The Karma are literally bound on account of the stickiness of the soul due to existence of various passions or mental dispositions. Each of these is separated into 4 sub divisions, according to the intensity of their manifestation. The first one is “anantanubandhin” (of life long duration) which completely hinders belief and conduct. The second one is “apratyakhyanavarana” (hindering and non-renunciation) It makes impossible every renunciation, but allows the existence of true belief and lasts for one year. The third one of still milder intensity is “pratyakhyanavarana” (hindering with renunciation). It hinders the beginning of complete self discipline, but does not prevent the existence of true belief and partial self discipline (desavirati). Its effect lasts for 4 months. The last one is samjvalana (flaming up). It allows complete self discipline, yet works against the attainment of complete right conduct (yathakhyata caritra). It lasts a fortnight.

The nokashayas or six non-passions are: Hasya (laughing, joking or making fun of), Rati (prejudicial liking or impartiality), Arati (improper conduct) Shoka (sorrow), Bhaya (fear), and Jugupsa (disgust). All these six emotions are caritra Mohaniyas, because the soul which is subjected to them is hindered through them in the practice of right conduct.

The vedas or the sex passion hinders the Jiva (Soul) from obeying the laws and from practicing self discipline. It is of threefold variety, according to the three species of sexes:

· Purusa veda (the male sex and corresponding sex passion) - Through this, in the man the desire for union with a female is produced. Also man has at first an exceedingly strong desire, which disappears as soon as his lust is satisfied.

· Stri veda (the female sex and corresponding sex passion) – Through this, in a woman the desire for union with a man is excited. Also the desire in the woman is weak so long as she is untouched, but grows into immensity through the enjoyment of intercourse.

· Napumsaka veda (the third sex and corresponding sex passion) – Effects the third sex belong all those beings who have no sexual organs. The sexual desire is with them exceedingly strong because it is directed towards men and women. It is to be compared to the burning of a town, which lasts long and finds no satisfaction.

4. Antaraya karma: This type of Karma obstructs the soul’s ability to acquire infinite energy. Even though many of us desire to donate, we cannot do so. A rich person can afford any dinner of his or her choice but cannot necessarily enjoy it if he or she has diabetes. You might have had the experience in which everything was set 100% right to complete the project but for some reason you could not even start the project. Situations of this nature occur because of the influence of this Karma. This Karma also causes obstruction in the worship of Jina and in the performance of the spiritual activities. Consequently, Obstructing Karma is responsible for all the obstacles we face in our lives.

This Karma obstructs the adoption of a desirable course or attainment of one’s objectives or equipments and is of five subdivisions. It is compared to a "Storekeeper” who does not permit issue from the store.

· Obstructing Charity (Dana Antaraya Karma) - hinders dispensing alms. When it operates a person who knows the merit in giving and who has something to give away, is not capable to give it, although there is someone worthy of the gift.

· Obstructing Profit (Labha Antaraya Karma) - hinders receiving. When it operates, a person is not capable of receiving a present, although a friendly giver and a suitable present are present.

· Obstructing Enjoyment (Bhoga Antaraya Karma) - hinders the enjoyment of something which can only be taken once (such as eating drinking).

· Obstructing Repeated Enjoyment (Upabhoga Antaraya Karma) - hinders the enjoyment of something which can be repeatedly used (such as a dwelling, clothing, and women).

· Obstructing Power (Virya Antaraya Karma) - hinders the will power. When it operates, even a strong, full grown man is incapable of bending a blade of grass.

Obstructing Karma is accumulated due to the obstruction of the worship of the Jinas (Tirthankars) and other spiritual activities, obstructing others from doing penance, service, practicing devotion or giving charity, not giving the charity, causing loss to others, and obstructing others’ food, water etc. Some of the effects of Obstructing Karma include the inability to perform penance, laziness, and weakness. Even if one has the desire to travel on the right path, on account of excessive Obstructing Karma, one would not be able to do so.

Obstructing Karma can be shed off by giving charity, sharing knowledge, helping monks and nuns, encouraging others to give charity, and encouraging and helping others to do penance and service and by showing benevolence. When we get rid of Obstructing Karma completely, we attain infinite power (Anant-shakti). The soul will have no disability or weakness.

NON-DESTRUCTIVE KARMAS

___________________________________________________________________

These do not affect the soul directly; rather, they have an effect on the body that houses the soul. These are:

Lifespan Determining Karma (Ayu Karma) - These karmas determine the subsequent states of existence and lifespan therein after death. The soul gets locked either into animal (tiryancha), infernal (nāraki), human (manuṣya), or celestial (deva) bodies for its next birth.
Body Determining Karma (Nam Karma) - these karmas determine the type of body occupied by the soul.
Status Determining Karma (Gotra Karma) - The fruition of these karmas gives one high status or low status in society.
Feeling Producing Karma (Vedaniya Karma) - These karmas become an instrumental cause of the interruption of the soul's uninterrupted happiness. As a result of this, the soul remains agitated.

As soon as the Non-Destructive Karma gets exhausted the Soul attains Liberation (Moksha).

1. Lifespan Determining Karma (Ayu Karma) – The Lifespan Determining Karma confers on a being a certain quantum of life in one of the four states of existence. Therefore there are four types of Ayu Karmas; Dev Ayu (The Celestial Lifespan), Manushya Ayu (The Human Lifespan), Tiryancha Ayu (The Animal Lifespan) and Naraka Ayu (The Infernal Lifespan). The Ayu-karma bestows a certain quantity of life, but not a definite number of years of life. For, as with a sponge, the quantity of water that it absorbs is determined, but not the time it takes to leave it, so also the quantum of life is determined, but not the time occupied in its consumption. The word Ayu would, therefore, be approximately interpreted by "quantity of life" or "quantity of vitality"). The Ayu (Lifespan) of the new existence is always bound during the life immediately preceding it, especially in the 3rd, 9th, or 27th part or within the last 48 minutes of life.

Engaging in violent activities and taking the lives of others result in one acquiring Hellish or Animal age determining Karma. Human or celestial Age determining Karma is acquired by living honest righteous life, low passions and rendering selfless service to others. Showing compassion towards everybody can shed off age determining Karma. Once all of the age determining Karma has been shed off completely, the soul attains immortality (Akshaya-sthiti). In this state, the soul is never reborn.

2. BODY Determining Karma (Nam Karma) – The Body Determining Karma causes the individual diversities of the Jivas (Souls). It is divided into 93 sub-types, which are mostly quoted in a definitely fixed succession in 4 groups (Pinda prakrtis, Pratyeka prakrtis, Trasadasaka, Sthavara dasaka). They are the following:

Four states of existence:

· Dev Gati

Nam

Karma - bestows the celestial state of existence

· Manushya Gati

Nam

Karma - bestows the human state of existence

· Tiryanch Gati

Nam

Karma - bestows the animal state of existence, and

· Naraka Gati

Nam

Karma - which bestows the infernal state of existence

Five Classes of Beings:

· Ekendriya jati nama karma causes birth as a being with one sense

· Dvindriya jati nama karma causes birth as a being with two senses.

· Trindriya jati nama karma causes birth as a being with three senses.

· Caturindriya jati nama karma causes birth as being with four senses

· Pancendriya jati nama karma causes birth as a being with five senses.

Five Types of Bodies:

· Audarika sarira nama karma gives a gross physical body peculiar to animals and men.

· aikriya sarira nama karma gives the transformational body which consists of fine matter that changes in form and dimension. This body exists by nature in gods, infernal beings and certain animals; men can attain it through higher perfection.

· Aharaka sarira nama karma gives the translocation body. This body consists of good and pure substance and is without active and passive resistance. It is created for a short time by anapramatta samyata ascetic (ascetic with some carelessness), in order to seek for information concerning intricate dogmatic questions from an arhat who is in another part of the world, while his own physical body remains in its original place.

· Taijasa sarira nama karma gives the fiery body. This body consists of fire pudgalas and serves for the digestion of swallowed food. It can also be used by ascetics to burn other beings or things.

· Karmana sarira nama karma gives the karman body which is possessed by all worldly souls. This body is the receptacle for karman matter. It changes every moment, because new karman is continually assimilated by the soul and the already existing one consumed. Accompanied by it, the jiva at death leaves his other bodies and betakes himself to the place of his new birth, where the karman body then forms the basis of the newly produced other bodies. This body is destroyed only when all the karma are destroyed.

Of these 5 bodies each succeeding one is finer than the one preceding it, but contains more material points than it; it is therefore denser. Every worldly soul (that is, soul not yet liberated) is always connected with a fiery and a karman body, but can, in addition, still possess one or two other bodies. At any given point of time four bodies can co-exist with a soul. For example, humans normally have three bodies simultaneously—audarika sarira (normal visible gross physical body), taijasa sarira (fiery body), and karmana sarira (karmic body). Some higher spiritual ascetics may possessvaikriya sarira (transformational body).

· Corresponding to these five bodies there are thirteen more karmas to make the bodies operative. There are three types of angopanga nama karma for body parts—audarika angopanga nama-karma, vaikriya angopanga nama-karma and aharaka angopanga nama-karma. Fiery and the karman body are subtle and have no body parts. Each body requires specific binding to operate that is enabled by its respective karma. Hence there are five types of bandhana or bindings for these body parts—audarika bandana nama-karma, vaikriya bandana nama-karma, aharaka bandana nama-karma, taijasa bandana nama-karma and karmana bandana nama karma which procures the binding of physical, transformational, translocational, fiery and karmic body respectively. At the same time, combination of molecules (samghatanas) is required for binding of bodies, which are—audarika samghatana nama-karma, vaikriya samghatana nama-karma adharaka samghatana nama-karma, taijasa samghatana nama-karma, and karmana samghatana nama-karma.

● Six Karmas related to joints:

1. Vajra rsabha naraca samhanana nama-karma gives an excellent joining. The two bones are hooked into one another, through the joining, a nail (vajra) is hammered and the whole joint is surrounded by a bandage.

2. Rsabha naraca samhanana nama-karma gives a joining not so firm as the preceding one, because the nail is missing.

3. Naraca samhanan nama-karma gives a joining which is still weaker, because the bandage is missing.

4. Ardha naraca samhanana nama-karma gives a joining which is on one side like the preceding one, while on the other the bones are simply pressed together and nailed.

5. Kilika samhanana nama-karma gives a weak joining, by which the bones are merely pressed together and nailed.

6. Sevarta (chedaprstha) samhanana nama-karma gives quite a weak joining, by which the ends of the bones only touch one another. The humans in this era as per Jain cosmology have this type of joint structure.

The samhananas play a great role in Jain doctrine. Only the first four make a meditation possible and only the best structure, the 1st joining of the joints, permits the highest kind of concentration which precedes salvation.

● The six samsthana nama-karmas related to body symmetry are:

1. Samacaturasra samsthana nama-karma, which causes the entire body to be symmetrically built.

2. Nyagrodhaparimandala samsthana nama-karma, which causes the upper part of the body to be symmetrical, but not the lower.

3. Sadi samsthana nama-karma, which makes the body below the navel symmetrical and above it unsymmetrical.

4. Kubja samsthana nama-karma makes the body hunchbacked, i.e. hands, feet, head and neck symmetrical, breast and belly unsymmetrical.

5. Vamana samsthana nama-karma dwarf like, i.e. breast and belly symmetrical, hands, feet etc. unsymmetrical.

6. Hunda samsthana nama-karma makes the entire body unsymmetrical.

The conception of symmetry is explained in the following way: One imagines a man sitting in the paryanka posture, i.e. crossing the legs and placing the hands over the navel. If one imagines that the two knees are joined by a line, and from the right shoulder to the left knee, and from the left shoulder to the right knee, and from the forehead to the hands, a straight line is drawn, one gets four lines. If these are equal to one another, symmetry is apparent; if they are not so, one of the other 5 samsthanas results. Gods have only the first symmetry, infernal beings and Jivas (Souls) who have been produced through coagulation only the 6th figure; in the case of animals and men (also of Kevalis) all six samsthanas are to be found.

● The following karmas provide different types colors to the bodies:

1. krsna varna nama-karma (black), 2. nila varna nama-karma (dark, blue green, like an emerald), 3. lohita varna nama-karma (colour which is red, like vermillion), 4. haridra varna nama-karma (yellow, like turmeric) and 5. sita varna nama ( white, like a shell). Other colors, such as brown etc., are produced by mixing. Black and green are considered as being pleasant, the others as unpleasant colors.

● The following karmas provide different types of odors to the bodies: 1. surabhi gandha nama-karma produces pleasant odors (e.g., that of camphor) and 2. durabhi gandha nama-karma produces unpleasant odors (e.g., that of garlic).

● The following karmas provide different abilities of tastes to the bodies: 1. tikta rasa nama-karma gives a bitter taste (like that of the nimba fruit), 2. kasaya rasa nama-karma gives an astringent taste (like that of bibhitaka), 3. amla rasa nama-karma gives a sour taste (like that of tamarind) and 4. madhura rasa nama-karma gives a sweet taste (like that of sugar). The salt taste is produced by a combination of the sweet taste with another. Bitter and biting tastes are considered unpleasant, the others pleasant.

● Eight karmas related to different type of touches are:

· Guru sparsa nama-karma which causes a thing to be heavy, like an iron ball.

· Laghu sparsa nama-karma which causes a thing to be light, like particles in a sunbeam.

· Mrdu sparsa nama-karma causes a thing to be smooth, like a tinisa tendril.

· Khara sparsa nama-karma which causes a thing to be rough, like stone.

· Sita sparsa nama-karma causes a thing to be cold, like snow.

· Usna sparsa nama-karma causes a thing to be warm, like fire.

· Snigdha sparsa nama-karma causes a thing to be adhesive, like oil.

· Ruksa sparsa nama-karma cases a thing to be dry like ashes.

Heavy, hard, dry, cold are considered to be unpleasant touches, the others pleasant.

● The anupurvi nama-karma causes that the Jiva, when one existence is finished, goes from the place of death in the proper direction to the place of his new birth. According to the 4 states of existence (celestial, human, animal, infernal) there are 4 anupurvi karmas, namely: 1. dev (Celestial) anupurvi nama karma, 2. manusya (Human) anupurvi nama karma, 3. tiryanch (Animal) anupurvi nama karma, and 4. naraka (Hellish) anupurvi nama karma.

● Karma that bestows different gaits to souls are: prasasta vihayogati nama-karma which causes a being to move in a pleasant manner, as e.g. oxen, elephants and geese do and aprasasta vihayogati nama-karma which causes an ugly manner of motion, as, e.g. one finds with camels and asses.

● Following are the eight karmas related to eight pratyeka prakrtis:

1. Paraghata nama karma– It gives superiority over others. It endows the capability of injuring or vanquishing others; on the other hand, it prevents one from being injured or overcome by others.

2. Ucchvasa nama karma – It bestows the capability of breathing.

3. Atapa nama karma – It causes the body of a being not in itself hot to emit a warm splendour.

4. Uddyota nama karma– It causes the transformation body of the gods and ascetics, as well as moon, stars, precious stones, herbs and shining insects to emit a cold lustre.

5. Agurulaghu nama karma– It makes a being neither heavy nor light, i.e., causes it to possess neither absolute weight nor absolute lack of it.

6. Tirthankara nama karma– It procures the position of a ford-maker of the Jain religion.

7. Nirmana nama karma – It causes the formation of the body, i.e., it causes the members of a being to be in their right place.

8. Upaghata nama karma – It causes self annihilation. It produces that the parts of the body of a being (e.g. the uvula in the throat) cause its death.

● The ten karmas related to trasa prakrtis (positive karmas) are:

1. Trasa nama karma, which gives a voluntarily movable body.

2. Badara nama karma, which gives a gross body

3. Paryapta nama karma, which causes the complete development of the organs (karana) and capacities (labdhi) of nourishment, of the body, of the senses, of breathing, of speech, and of thought.

4. Pratyeka nama karma, which causes the being to possess an individual body.

5. Sthira nama karma, which causes the teeth, bones, etc., to be firm.

6. Subha nama karma, which causes the parts of the body above the navel to be beautiful.

7. Subhaga nama karma, which causes some one to whom is not under an obligation to be sympathetic to one.

8. Susvara nama karma, which bestows a voice which is melodious.

9. Adeya nama karma, which causes that some one is suggestive, so that his speech meets with approbation and belief.

10. Yasahkirti nama karma, which grants honour and glory.

● The ten karmas related to sthavara prakrtis (opposite of trasa prakrtis) are:

1. Sthavara nama karma, which, causes a body (of plants and elementary beings) that cannot be moved voluntarily.

2. Suksma nama karma gives (to elementary beings) a subtle body, imperceptible to our senses.

3. Aparyapta nama karma causes that the organs or faculties of a being do not attain full development, but remain undeveloped.

4. Sadharana nama karma gives (to plants etc.) a body in common with others of their species.

5. Asthira nama karma causes that ears, brows, tongue, etc. are flexible.

6. Asubha nama karma causes at all parts of the body, below the navel are considered to be ugly, so that somebody who is touched by the foot feels this to be unpleasaant.

7. Durbhaga nama karma makes the jiva unsympathetic.

8. Duhsvara nama karma makes the voice ill sounding.

9. Anadeya nama karma makes the jiva unsuggestive.

10. Ayasahkirti nama karma causes dishonor and shame.

3. STATUS DETERMINING KARMA (GOTRA KARMA)

This Karma determines whether the living being will be born in a restrained and respected family or otherwise. (It is divided into two categories viz., (a) High (Uchcha) status Karma and (b) Low (Neech) Status Karma, which are further divided into eight subcategories each. Some scholars states that this karma is not simply with mundane aspects of birth environment, but rather with whether that environment is more or less conducive to the pursuit of the spiritual life.

· High Status (Uchcha Gotra) Karma

· Low Status (Neech Gotra) Karma

High Status (Uchcha Gotra) Karma: It involves a high and respectful status in respect to (I) family; (ii) community (iii) learning (iv) power (v) profit (vi) penance (vii) looks and (viii) luxury. These eight form its subdivisions. This Karma results from non-exhibition of and non-exultation in one’s qualities, knowledge, wealth and other attainments and admiring such attributes of others.

Low Status (Neech Gotra) Karma: It results in the opposite equipment and attainments like low and not respectable family, connections etc, and are earned by exhibition and exultation in one’s knowledge and wealth etc. and deprecating such qualities in others. Lower status determining Karma causes us to be low and not respected in society. Higher status determining karma causes us to be high and well respected in society. Disrespecting people, being egoistic, proud, indulging in self aggrandizement and making fun of others acquire low status determining karma. Higher status determining karma is acquired by having devotion and faith in the Jain congregation, not looking down upon anyone, being free from pride, respecting and honoring all, and treating everyone with love. Being respectful towards those who have status and also towards those who do not have status can shed status determining karma. Once our status determining karma is shed completely, our soul becomes stable, not too heavy, not too light (aghuru-laghu).

4. FEEKING PRODUCING KARMA (VEDNIYA KARMA)

The vedaniya karma or feeling producing karmas are of two types:

· Pleasure Producing Karma (Shata Vedniya Karma) - The Karma related to pleasure or happiness are called Pleasure Producing (Shätä Vedaniya) Karma

· Pain Producing Karma (Ashata Vedniya Karma) – The karma related to displeasure, unhappiness or pain, are called Pain Producing (Ashata Vedniya) Karma

As such no external object or event makes one happy or unhappy, as it has no inherent pleasantness or unpleasantness, but serves simply as a prop which reinforces whatever feeling is being karmically produced at that moment. So it is appropriate to say that it is feeling pertaining karma.

As a corollary to the feeling of pleasure or pain, this Karma provides all means and equipment leading to pleasure or pain. This is compared with a sharp knife or dagger covered with honey, which is sweet to taste but can also, cut or harm the tongue.

Pain Pertaining (Ashätä Vedaniya) Karma is acquired by causing pain to others, harassing others, killing others, causing others to worry, and by making others miserable. Pleasure Pertaining (Shätä Vedaniya) Karma is acquired by being compassionate towards all living beings, not causing pain to anybody, making others happy, helping others, giving others protection and peace, and sharing with and comforting others.

Offering comfort, kindness, help, protection, and peace to others can shed Feeling Pertaining (Vedaniya) Karma. It may be clarified again that this Karma concerns worldly pleasure (or pain) only and not the ultimate infinite happiness and bliss of the soul which comes from complete destruction of all Karma (including this Karma) on attainment of liberation or Moksha.

"There is nothing mightier in the world than karma;

karma tramples down all powers, as an elephant a clump of lotuses."

-Bhagwati Aradhna

ANEKÄNTAVÄDA PART 5 - FIVE SAMAVÄYA

2011-05-03T02:42:00.000-07:00

previous article

Introduction: Who is responsible for the events that occur in the world? Hegel said it is history. Marx said it is “the system.” Various views have been propounded to explain the occurrence of events. These theories put forward mutually conflicting answers to the question of who or what causes events in this universe to transpire. An event does not take place because of one reason. There are always more than one factors involved. Per Jain philosophy, a situation develops or an event happens because of five reasons operating simultaneously.

Some schools of thought believe that whatever happens is God’s wish. They think that

• God has created the universe

• God manages the universe

• God decides who gets what

This type of belief contrasts with that of the Jains, who believe that the six basic substances of the universe are eternal and they are:

• Soul (Jivästikäya)

• Material atoms (Pudgalästikäya)

• Medium of motion (Dharmästikäya)

• Medium of rest (Adharmästikäya)

• Space (Äkäshästikäya)

• Time (Käl)

They are indestructible and cannot be created. Nobody manages the universe. Everything in the universe takes place in accordance with the laws of nature. Every individual feels the appropriate repercussions of his/her actions in accordance with his/her own Karma.

Samaväya (Casual Factors)

Samaväya is the name of the group of five causes that are associated with every situation or event. It gives the connection between action and causes. Without a cause, no action can take place. These five causes have a deep connection with everything that takes place in the universe. These all are responsible for all events (positive or negative) in the universe. The five Samaväya (group of factors functioning simultaneously) are:

• Käl (Time)

• Svabhäv (Nature of a Substance)

• Niyati (Fate)

• Nimitta and Prärabdha (External Circumstances, and/or Karma)

• Purushärtha (Self Effort or Free Will)

Some people give focus only to one of these causes and ignore the others. The theory of Anekäntaväda, the Jain philosophy of multiplicity of viewpoints, rejects this way of viewing matters from a single angle. The Jain philosophy views and reveals the importance of each Samaväya from the Anekäntaväda and considers these five Samaväya as the causes for any action or reaction. Without these five, nothing can take place.

Käl (Time)

Time gives sequence to whatever happens in the universe. The Karma that are bound to the soul due to activities may not immediately manifest their fruits as soon as they are bound. The fruits of Karma appear at a specific time depending on the nature of the Karma itself.

Karma have to depend on time to present their fruits. One cannot have fruits the very moment a tree is planted. The seed cannot neglect the temporal limitation set out by time for its transformation into a tree; even nature depends on time for its manifestation or actualization. Time is a controlling principle. Without it, temporal order cannot be accounted for. If there were no time, a spout, a stem, a stalk, a flower and a fruit - all would emerge and exist simultaneously.

We cannot but acknowledge the fact that time plays an important role in the events of one’s life. If man understands that time is one of the important factors that produces an effect, he will learn to be patient during the period from the inception of the work to its completion or accomplishment. Otherwise, he will wrongly expect success or accomplishment the moment the work has commenced or at least before its due time. He may then lose all hope on account of not attaining success. This will make him slack in his efforts. As a result, he may be deprived of success in the future.

Svabhäv (Nature of a Substance)

Every substance has its own nature and they generate effects according to it. Time is not everything. Even if the right time arrives, certain seeds do not sprout. Why are thorns sharp? Why do most flowers have beautiful colors? Why are some animals cruel? Why are some animals clever and capable of rapid movement? Why does a dog bark? A single answer to all these questions is, it is their nature (Svabhäv). For example, to bark is a dog’s nature. You will not be able to grow mangoes on a lemon tree. In matters like these, individual nature is considered as the main cause. Nothing can generate an effect against its own inherent nature, even if all other causal conditions such as time, human effort, etc., are present there. An insentient or sentient thing produces an effect strictly in accordance with its own inherent nature. Undoubtedly, the place of inherent nature is very important in the production of an effect or in the occurrence of an event.

Niyati (Destiny)

Niyati means destiny or fate. In this world, there are certain things that are predetermined and unalterable. In these situations, whatever has been destined will take place. Whatever has to happen keeps happening. In this process, change cannot be made despite our best laid plans. For example, even if we make all possible efforts, we cannot prevent the aging process or may not be able to save someone’s life. If someone were going to hit our car from behind, he/she would do so despite our best efforts. In essence, although we are in control of most events that occur throughout our life, there are certain things that are beyond our control. Destiny can be regarded as identical to a certain type of karma, an unalterable karma. In Jain terminology, it is called ‘Nikächit karma’. The Nikächit karma is that which is unalterable and which most certainly causes the experience of pleasure or pain to the concerned soul at the time of its fruition. The fruit or result of such type of karma being Niyat (fixed and unalterable), the karma is known by the name ‘Niyati’. However, it must be stressed that the concept of Nikächit only applies to a select few karma and cannot be used as a justification for apathy or evil.

Nimitta or Prärabdha (External Circumstances and Karma)

Nimitta is an apparent cause of a result or a catalytic agent (helper) of a process, result or activity. There can be one or more Nimitta in any given event. Nimitta can be either external (person, objects) or internal (Karma). Guidance of a Guru and scripture or an event can be an external cause.

Happiness, misery and various conditions related to us depend on diverse karma. Sometime we notice that good deeds yield bitter fruits and evil deeds yield sweet ones. Behind this apparent anomaly, it is the force of karma that is at work. All strange things and all the sad and happy things we experience; are all due results of previously bonded Karma. A mother gives birth to twins. Still one turns out to be different from the other. This is because of one’s own Karma. The rich become poor, poor become rich, rich become richer and poor become poorer. This is also because of one’s own Karma. Every one has to experience both the good and the evil consequences of their Karma.

There occur inexplicable or strange events in the life of an individual or of a group, which are described as ‘determined or controlled by Fate’. From such events, we get the idea of the existence of karma.

Purushärtha (Self effort or Free Will)

Purushärtha or individual effort has a special place. A person cannot progress if he/she depends on Time or Nature or Destiny or Karma and if he/she does not put forth effort. The human race has progressed because of efforts and initiatives. It is not possible to improve anything without effort. Which one is the most important of these five? Which is the most effectual? The controversy regarding these questions is not of today; but has existed for centuries. Countless arguments and counter arguments have been made for and against one or another proposition. One who supports one view disagrees with other causes. However, Jain philosophy does not consider these five from a single point of view; nor does it consider anyone of them as the only right one.

The Jain philosophy considers their collective effect as valid and right. We must understand that in the production of each and every effect, all five causal factors are not equally important. Of course, all of them are necessarily present there simultaneously to produce an effect. However, with respect to a particular effect a particular causal factor acts as the principal one and the rest act as subordinate to it.

However, Jain philosophy does put more emphasis on individual effort (Purushärtha), because individual effort is the only one in our control. Individual effort can change or eradicate one’s Karma. Purushärtha of the past is Karma of the present and Purushärtha of the present is Karma of the future. If we continue to put forth self-effort to shed our Karma, our destiny will improve and that can happen sooner depending upon the eradication of Karma. However, we must understand that it takes all five causes for any action to take place.

We cannot help but recognize the importance of human effort. Those who regard karma as supreme should question themselves as to who generates karma. It is the activity and passions of the soul that generates karma. Karma makes the soul wander in the cycle of life and death, whereas human effort wages war against karma destroys their entire force and leads the soul to the Abode of the Liberated. It is not the force of karma that brings about the manifestation of the state of liberation. In fact, it is the destruction of karma that is the only cause of liberation. It is only human effort that can destroy karma. When one directs one’s attention to this uncommon characteristic of human effort, one finds it improper to give sole importance to karma. This is the reason why the knowledgeable and wise saints have taught us that the only means for improving and destroying karma is one’s firm determination to keep one’s mental, vocal and bodily operations auspicious (virtuous) or pure while performing spiritual good, auspicious, praiseworthy and compassionate acts. Those who depend solely on karma become despondent and indolent. Hence, they are deprived of success. Though human effort has to depend on time, nature, etc., it is the most efficient way to bring victory to man. In the modern age, many wonderful things have been invented and widely used. These inventions serve as brilliant instances of the efficacy of human effort. Individuals or nations that put forth great efforts make progress and attain prosperity and welfare. On the other hand, idle individuals and nations fall behind and degenerate on account of their lack of vigor and vitality; they consequently become slaves of others and subject themselves to their oppressions. If the achievements attained or inventions made by human effort are misused, it is the people who misuse them that are at fault and not the achievements or inventions.

Summary:

We have now seen the importance of the five causal factors. All five are useful in their own places. All contribute to the production of an effect. We should not give exclusive importance to any one of them, rejecting all others or relegating them to an utterly insignificant place. The believers in the doctrine of time are under the sway of illusion, if they accept time while excluding the other factors without properly evaluating their contribution. This view is the right view, which accords proper placement to all the causal factors. Contrary to it, the wrong view is that, which regards anyone of them as the sole cause, neglecting the rest. Jainism puts most emphasis on Purushärtha (to rely a great deal on one’s own efforts and initiatives) since it is the only one in our control and can make an impact on other Samaväya in future. No progress can be made if one depends only upon fate or Karma. Individual effort (Purushärtha) can help in shedding Karma and in purifying his/her consciousness. Believing in these five causes is the beginning of the theory of multiplicity of views (multifaceted truth or Anekäntaväda).

Significance of Samaväya:

• To form an opinion on any one of the five causes indicates our ignorance about Jain reality.

• However during our spiritual growth period, we should reflect on one cause that will reduce or minimize our vices and enhance our spirituality.

• During the action or activity period one should reflect on: One’s own effort for the success (Determination, Free will, Self effort)

• At the conclusion of an activity or action one should reflect on: If the result is positive the success was due to the help from others (external Nimitta or circumstances). If the result is negative the failure was due to my past karma (internal Nimitta) or the failure was Predestined or My effort was not adequate

• Person needs Freewill, Determination, and Effort to progress from Illusionary/Ignorant state (1st Gunasthan) to Monk-hood state (6th Gunasthan)

• Person can not spiritually progress further without dissolving his/her ego.

• To the egoless person, all events that occur in the universe seems predestined

• This does not mean that events are predestined in reality (all five causes are equally present)

• We may continuously change two of the five causes: Purushärtha and Nimitta (Self Effort or Free Will, Karma and External situation) Hence the probability of all events are predetermined is very low

• During an ignorance state a person is controlled by surroundings (Nimitta).

• Hence on the path of spiritual progress the person should be surrounded by proper Environment

• As spiritual progress occurs, the effect of external causes reduce, and the power of soul

Increases

• Karma philosophy applies to ourselves, Compassion applies to all.

courtesy: Jain Philosophy & Practice-2

ANEKANTAVADA PART 4: SYADVADA

2011-05-01T06:07:00.000-07:00

previous article

Syädväda or Sapta-Bhanga (Seven Predications)

Let us now understand what the theory of non-absolutism is as the Jain theory of reality from its metaphysical point of view. The Jain approach to ultimate reality can be expressed in two words: realistic and relativistic. The universe is full of innumerable material atoms and innumerable individual souls. They are separately and independently real. Again, each thing and each soul possesses innumerable aspects of its own. A thing has got an infinite number of characteristics of its own. Thus, according to the metaphysical presupposition of Jainism, a thing exists with infinite characters.

The theory of Anekäntaväda is the metaphysical theory of reality. Jainism brings out another aspect of reality and that is its relativistic pluralism. While Anekäntaväda explains reality metaphysically, Syädväda explains it epistemologically (dealing with knowledge). Both are two aspects of the same reality. We have already seen how human knowledge is relative and limited which ultimately makes all our judgments relatively or partially true, and not absolute. Syädväda is also called Sapta-bhangi Naya (sevenfold judgment). Syädväda is known as the theory of relativity of propositions or theory of relativity of judgments. Some critics call it the theory of relativity of knowledge. We can say that Syädväda is the epistemological explanation of reality; Sapta-bhangi Naya is the method or the dialectic of the theory of sevenfold judgment. It is the logical side of the theory.

‘‘The doctrine of Syädväda holds that since a thing is full of most contrary characteristics of infinite variety, the affirmation made is only from a particular standpoint or point of view and therefore it may be correct or true. However, the same assertion may be wrong or false from some other standpoint or point of view. Thus, the assertion made cannot be regarded as absolute. All affirmations in some sense are true and in some sense are false. Similarly, all assertions are indefinite and true in some sense as well as indefinite and false in some other sense. Assertions could be true, or false or indefinite. Thus, Jainism proposes to grant the non-absolute nature of reality and relativistic pluralism of the object of knowledge by using the word ‘Syät’ (or Syäd) before the assertion or Judgment. The word ‘Syät’ literally means ‘may be.’ It is also translated as ‘perhaps’, ‘some how’, ‘relatively’ or ‘in a certain sense’. The word ‘Syät’ or its equivalent in English used before the assertion makes the proposition true but only under certain conditions i.e. hypothetically. What is to be noted is that the word ‘Syät’ is not used in the sense of probability leading to uncertainty.

Probability again hints at skepticism and Jainism is not skepticism. Since reality has infinite aspects, our judgments are bound to be conditional. Thus, Syädväda is the theory of relativity of knowledge. The Jains quoted quite a good number of parables, which are conventionally used by Jain writers to explain the theory. The most famous one for the grip over the core of the theory is the famous parable of six blind men who happened to come across an elephant. Each one was sure and asserting about his own description alone being correct. However, each one was correct from his point of view though contrary to each other. Thus the Jains hold that no affirmation or judgment is absolute in its nature, each is true in its own limited sense only. The affirmations will tell either about the existence, or non-existence, or about the inexpressible. Combining these three will give four more alternatives. So, we derive the seven alternatives technically known as Sapta-Bhanga Naya or the sevenfold Judgment.

Theory of Seven Predications (Sapta-Bhanga)

To clarify the above approach of ascertaining the truth by the process of Syädväda, the Jain philosophers have evolved a formula of seven predications, which are known as Sapta-bhanga. ‘Sapta’ means ‘seven’ and ‘Bhanga’ means ‘mode’. These seven modes of ascertaining the truth are able to be exact in exploring all possibilities and aspects. For any proposition, there are three main modes of assessment, namely, (1) A positive assertion (Asti), (2) A negative assertion (Nästi), (3) Not describable or expressible (Avaktavya). However, for greater clarity four more permutations of these three are added as under: ‘Asti-nästi’, ‘Asti-avaktavya’, ‘Nästi-avaktavya’ and ‘Asti-nästi-avaktavya’. The word ‘Syät’ is prefixed to each of these seven predications to prevent the proposition from being absolute. All these seven predications are explained with reference to an ethical proposition that ‘It is sin to commit violence’. With regard to this proposition, the seven predications noted above can be made as under:

Asti :It is sin to commit violence with an intention to commit the same

2. Nästi: It is not a sin to commit violence on an aggressor who molests an innocent and helpless woman

3. Asti-nästi: It is sin to commit violence in breach of moral and social laws, but it is not a sin if violence is required to be committed in performance of moral or social duties

4. Avaktavya: It is not possible to say whether violence is a sin or virtue without knowing the circumstances under which it is required to be committed

5. Asti-avaktavya: Indeed violence is sinful under certain circumstances, but no positive statement of this type can be made for all times and under all circumstances.

6. Nästi-avaktavya: Violence is not indeed sinful under certain circumstances, but no positive statement of this type can be made for all times and under all circumstances

7. Asti-nästi-avak-tavya: Violence is sinful, but there are circumstances where it is not so. In fact no statement in affirmation or negation can be made for all times and all circumstances

All these seven modes can be expressed with regard to every proposition. The Jain philosophers have applied them with reference to self, its eternality, non-eternality, identity and character. In fact, this approach of Anekänta permeates almost every doctrine, which is basic to Jain philosophy. S. Gopalan quotes Eliot in this connection as saying: "The essence of the doctrine (of Syädväda) so far as one can disentangle it from scholastic terminology, seems just for it amounts to this, that as to matters of experience it is impossible to formulate the whole and the complete truth, and as to matters which transcend experience, language is inadequate." At no time in the history of mankind, this principle of Syädväda was more necessary than in the present.

This is the general view of the method of the Jain dialectic. Only this type of dialectical method can represent Syädväda. The theory of sevenfold predication is treated as synonymous with Syädväda owing to the fact that the number of possible or alternative truths under the conditional method of Syädväda is seven only.’’

Syädväda: Critical Evaluation

Jains admit that a thing cannot have self contrary attributes at the same time and at the same place. What Jainism emphasizes is the manyness and manifoldness of a thing or the complex nature of reality. Dr. Rädhäkrishnan says, "Since reality is multiform and ever-changing, nothing can be considered to exist everywhere and at all times and in all ways and places and it is impossible to pledge us to an inflexible creed." A. N. Upadhhye writes that Syädväda and Naya-väda has supplied the philosopher the catholicity of thought. It also convinces one that Truth is not anybody’s monopoly with tariff walls of denominational religion while furnishing the religious aspirant with the virtue of intellectual toleration. This is the part of that Ahimsa which is one of the fundamental tenets of Jainism.’’ Lastly, in the words of Dr. Y. J. Padmarajiah, ‘‘Anekäntaväda is the heart of Jain metaphysics and Naya-väda and Syädväda (or Sapta-bhangi) are its main arteries. To use a happier metaphor: the bird of Anekäntaväda flies on its wings of Naya-väda and Syädväda.’’ Through Anekäntaväda, and thus through Naya-väda and Syädväda, Jains bring a solution to the age-old controversy between the absolutism and nihilism or between the one and the many or the real and the unreal.

Theistic Implication of Syädväda

Thus, the spirit to understand the other and other’s standpoint and to learn to tolerate the conflicting or contrary situation helps a lot towards the higher development of right conduct. It broadens the mind and makes a person quite objective and open in his thinking. Such a person, like Jain monks, reads extensively the treatises of other schools. It proves to be good training ‘‘to identify extreme views and to apply the proper corrections.” Thus, here also, we find Syädväda a great help towards right knowledge and right conduct. Syädväda, by molding a person towards better conduct and higher knowledge, proves to be of great theistic significance. One of the aims of life is to make the earth a better and worthier world. Syädväda in spite of its dry dialectic and forbidding use of logic is not without a lesson for the practical human beings of the world. Pundit Dalsukhbhai Malvania, an authority on Jainism, in one of his essays on Anekäntaväda explains that the motto of Anekäntaväda is Ahimsa and that is the prime reason that Jain philosophy is based on Anekäntaväda. The very idea of not to hurt others but to be kind and sympathetic towards others’ views and thus to be friendly is the logical outcome of Ahimsa. Ahimsa in its positive concept becomes love and compassion. A perfect theism, not in its narrow rigid sense, but in the sense where broad religiousness, deep spirituality and high knowledge are thought of for the soul’s ultimate liberation from bondage, require Syädväda as its valid approach to have an objective vision of truth, to be tolerant, to be sympathetic and to have an attitude of impartiality. Without all these, no theism in its actual practice is possible. Syädväda shapes a personality into a theistic one.

Moreover, subjective attitude and past recollections towards the same or similar objects play a decisive role in judgment. At the same time prejudices and predilections, social upbringing, environmental necessities and politico-social taboos also play a very decisive role in a judgment about an idea. In fact, every object and every idea has infinite characteristics and is required to be judged from a variety of standpoints. What should be our reaction towards a thing if we are convinced that everything in this universe has infinite characteristics and with limited knowledge, a human being is not capable of determining all these characteristics? Certainly, if our approach were objective and unbiased, we would not rush to take an absolute view of that thing or thought by keeping in mind the limitations of our knowledge. Our judgment based on limited data is likely to be wrong. We would, however, not have actual perception. Therefore, in our prudence, we would say that the judgment formed about actually perceived things is ‘likely’ to be true. While saying so, we would not rule out the possibility that it may turn out to be untrue if looked at from any other perspective. This is the approach of Syädväda, which implies that each and all knowledge is relative. What we know by the analytical process of Naya-väda, we express by the synthesis of Syädväda. As already noticed, the etymological meaning of the word ‘Syäd’ is ‘Perhaps.’ However, it is used to suggest a relative truth. The theory of Syädväda is based on the premise that every proposition is only relatively true. It all depends upon the particular aspect from which we appreciate that proposition. Since all propositions are related to many circumstances, our assertions about them depend entirely upon the particular circumstances through which we are viewing them. Since our view has a limited aperture, we cannot know everything and hence it is appropriate to avoid our absolute assertion.

For instance, when we say that a particular thing weighs 5 lb., our statement about the weight is related to the gravitational force exerted on that thing by our planet, the earth. The same thing may not weigh anything if removed from this gravitational field or may weigh differently on a different planet. The same can be said about our statements relating to time and space and about every human experience. It is the matter of our daily experience that the same object, which gives pleasure to us under certain circumstances, becomes boring under different circumstances. Scientific truths are, therefore, relative in the sense that they do not give complete and exhaustive knowledge of the objects under study and contain elements that may be changed with further advance in knowledge. Nonetheless, relative truth is undoubtedly useful as it is a stepping stone to the ultimate truth.

Is “Self” Permanent or Transitory?

In the field of metaphysics, there has been serious controversy about the real nature of ‘Self’. While Vedäntists believe that, everything that is found in this universe is ‘Brahma’, the super self, permanent, and the material things, which are found to have no reality, as they are transitory in nature. The Buddhists would say that everything in this universe including the super-self is transitory and constantly changing. These are the two extreme views as they concentrate only on particular aspects to the exclusion of other aspects. The Jains say that both are relatively correct from the viewpoint through which they see the thing, but both are incorrect in as much as they fail to take the comprehensive view of all the aspects involved. The Jains would say that, from the point of view of substance (Dravya) self is permanent but from the point of view of modifications (Paryäya), it is transitory. Since substance and its modes should be taken as an integrated whole in order to comprehend it properly, both the attributes of permanence and transitoryness should be taken into account. Both to the Vedäntists as well as to the Buddhists, the Jain seer would say ‘Syäd Asti’, i.e., "From one aspect you are right” and applying his ‘Anekänta Naya’, i.e., looking at the problem from different angles would come to the above conclusion. Thus the doctrine of relativity, which is the practical application of the theory of multifold aspects (Naya-väda), is nothing but the doctrine of metaphysical synthesis. This doctrine has a great value in our day - to - day individual and social life.

Importance of Anekäntaväda

The importance of this comprehensive synthesis of ‘Syädväda’ and ‘Anekänta Naya’ in day-to-day life is immense in as much as these doctrines supply a rational unification and synthesis of the manifold and reject the assertions of bare absolutes. Mahatma Gandhi’s views (wrote in 1926) about the Jain theory of Anekänta are as follows: “It has been my experience, that I am always true (correct) from my point of view and often wrong from the point of view of my critics. I know that we are both (I and my critics) right from our respective points of view." "I very much like this doctrine of the manyness of reality. It is this doctrine that has taught me to judge a Muslim from his standpoint and a Christian from his. From the platform of the Jains, I prove the noncreative aspect of God, and from that of Rämänuja the creative aspect. As a matter of fact we are all thinking of the unthinkable describing the indescribable, seeking to know the unknown, and that is why our speech falters, is inadequate and been often contradictory."

The history of all conflicts and confrontations in the world is the history of intolerance born out of ignorance. Difficulty with the human being is his/her egocentric existence. If only the human being becomes conscious of his/her own limitations! Anekänta or Syädväda tries to make the human being conscious of his/her limitation by pointing to his narrow vision and limited knowledge of the manifold aspects of things, and asks him/her not be hasty in forming absolute judgments before examining various other aspects - both positive and negative. Obviously, much of the bloodshed, and much of tribulations of mankind would have been saved if the human being had shown the wisdom of understanding the contrary viewpoints.

The doctrine of Syädväda also clarifies the metaphysical doctrine of ‘Self’ envisaged by the Jains. The proposition ‘Syäd Asti’ is positive in character and points out the positive attributes of the thing in question. These are individual attributes, which belong to and are inherent in the thing in question. Therefore, when the proposition ‘Syäd Asti’ is applied to ‘Self’, it conveys that ‘Self’ is justified in its existence only from the point of view of its own individual attributes, modes, space and time. However, when the other proposition of the doctrine namely ‘Syät Nästi’ is applied to it, it means the ‘Self’ does not possess the attributes and modes which do not belong to it. It is just like a pot that can be identified as a ‘pot’ only if it carries the attributes of a ‘pot’ but it cannot be identified as a pot if it carries the attributes, which are foreign to it. So the negative identification of ‘Syät Nästi’ when applied to ‘Self’ would mean, that if the self tries to adopt the attributes of Pudgal (matter) which are foreign to it, it is not the ‘self’. In other words, Syädväda teaches us that ‘Self’ can be identified positively as ‘Syäd Asti’ only if it is viewed from its own attributes, and negatively as ‘Syäd Nästi’ to show that it is not Pudgal, etc. if it is viewed from the attributes that are foreign to it.

Thus, the doctrine of Syädväda gives clarity to the real character of the ‘Self’ and by the same process of reasoning, the real character of ‘Pudgal’, i.e., non-sentient things.

Anekäntaväda and Ahimsa

However, the important aspect of Anekäntaväda and Syädväda is the subtlety with which it introduces the practice of Ahimsa (nonviolence) even in the realm of thought. The moment one begins to consider the angle from which a contrary viewpoint is put forward, one begins to develop tolerance, which is the basic requirement of the practice of ‘Ahimsa’. The origin of all bloody wars fought on the surface of this earth can be traced to the war of ideas, beliefs and disagreements. Anekäntaväda and Syädväda puts a healing touch at the root of the human psyche and tries to stop the war of beliefs, which lead to the war of nerves and then to the war of bloodshed. It makes all absolutes in the field of thought quite irrelevant and naive, and it imparts maturity to the thought process and supplies flexibility and originality to the human mind. If mankind will properly understand and adopt this doctrine of Anekäntaväda and Syädväda, it will realize that real revolution was not the French or Russian; the real revolution was the one, which taught man to develop his/her power of understanding from all possible aspects.

continue reading

ANEKANTAVADA PART-3: NAYAVADA

2011-04-26T07:14:00.000-07:00

previous article

The term Anekäntaväda consists of three terms: ‘Aneka’, ‘Anta’, and ‘Väda’, The term ‘Aneka’, means ‘many or more than one’, ‘Anta’ means ‘aspects’ or ‘attributes’ and ‘Väda’ means ‘ism’ or ‘theory’. In its simple sense, it is a philosophy or a doctrine of manifold aspects. It has been variously described and translated by modern scholars. Prof. S. N. Dasgupta expresses it as ‘relative pluralism’ against ‘extreme absolutism.’ Dr. Chandradhar Sharma translates it as ‘‘doctrine of manyness of reality’’. Dr. Satkari Mookerjee expresses it as a doctrine of ‘non-absolutism’. This is also expressed as a theory of ‘conditional predication’ or ‘‘theory of relativity of propositions.’’ Since the doctrine of ‘Anekäntaväda’ is opposed to absolutism or monism (Ekänta-väda), we would prefer a phrase ‘‘doctrine of non-absolutism’’ to convey the meaning of Anekäntaväda. The doctrine of Anekäntaväda can be subdivided in two categories:

• Naya-väda relates to thoughts and analysis

• Syädväda relates to speech

What we know by the analytical process of Naya-väda, we express by the synthesis of Syädväda and the base of both is knowledge. According to the Jains, in order to have a complete and comprehensive judgment of reality one has to take into account the main substance that has the element of permanence and undergoes changes in various forms. In this process of change, the previous form dies away and a new form comes into existence. The birth of the new form is called Utpäd (emergence), the death of the old form is called Vyaya (disappearance) and the substance, which remains constant during this process of birth and death, is called Dhrauvya (Permanence). When one is able to comprehend all these three, one can arrive at a proper judgment about the thing in question. When the self takes the form of a human being, you can know it as a ‘man’ or a ‘woman’. When it takes a form of vegetable, you can describe it as ‘grass’. All these descriptions are true from the standpoint of the forms that the self has assumed. Therefore, when we recognize a thing from the point of view of the modification or change, it is called ‘Paryäyärthika Naya’. Paryäya means modification, change. However, when we recognize that thing from the point of view of substance, it is called Dravyärthika Naya. In the former mode is predominant and substance subordinate, in the latter substance predominant and mode subordinate. The former considers changing aspect of reality while the latter considers its permanent aspect.

The greatest contribution that the Jains have made to the world of thought is by their theories of Naya-väda and Syädväda. The word ‘Syäd’ in Sanskrit means ‘perhaps’ but in Jainism it is used to show the relativity of a judgment and the word ‘Naya’ means ‘Standpoint’. Truth or reality is always complex and has many aspects. If one is impressed by one of the aspects of a complex reality and begins to identify the reality, only by that aspect, he is bound to make a wrong judgment about reality. Therefore, the Jain seers exhort us to look at the complexities of life and knowledge from every standpoint and from positive as well as negative aspects. They recognize that the comprehension (view) of an ordinary human being is partial and hence valid only from a particular point of view, which cannot give a correct or even a nearly correct comprehension of the whole. The complex reality has not only an infinite number of qualities but also an infinite number of relations. Again, it may be looked at differently by different people and under their different circumstances. It assumes different forms and appearances for which due allowance ought to be made. All this makes it difficult to form a correct judgment about it unless a systematic and logical method is found to identify it. This method is called Naya-väda.

As Dr. S. Rädhäkrishnan observes: "The doctrine of Nayas of Standpoint is a peculiar feature of Jain logic. A Naya is a standpoint from which we make a statement about a thing. What is true from one standpoint may not be true from another. Particular aspects are never adequate to the whole reality. The relative solutions are abstractions under which reality may be regarded, but do not give us a full and sufficient account of it. Jainism has a basic and fundamental principle that truth is relative to our standpoint."

Thus ‘Naya’ can be defined as a particular viewpoint; a viewpoint which gives only a partial idea about an object or view which cannot overrule the existence of another or even a contrary view about the same object. If an object or theory is judged only from one standpoint, the judgment is one sided and it is termed as ‘Ekänta’. ‘Eka’ means ‘one’ and ‘Anta’ means ‘end’. Thus, Ekänta means one-sidedness. The Jains therefore ask us to judge from all aspects, which is called ‘Anekänta’. This is the basic principle of Jain philosophy. Every fundamental principle of Jain philosophy is based on Anekänta. Throughout its approach, Anekänta has been to accept the different aspects or even contradictory aspects of reality and to evolve a synthesis between the contradictory philosophical theories.

A Jain seer would say, both are correct from the standpoint from which they look at the problem, but both make their statements, which do not conform to the principle of Anekänta and hence do not give a correct judgment of reality. Jains say that changes are as real as the original substance. A jug made of a clay substance cannot be used as anything except as a jug and since the use is real, the form of a jug which clay has assumed cannot be unreal. If the clay substance assumes some other form of an earthen vessel meant for cooking, that vessel could not be used as a jug even though the clay substance remains the same. If this is so, how can we say that the form the substance assumes at a particular time is unreal and only the substance is real? The substance of clay appears to be the only real thing to those who concentrate on substance and ignore the form. It is not correct to say that because there is a change in the form, the changing form is unreal. If it is real even for a moment, its reality must be accepted and recognized. If a comprehensive view of the whole reality is to be a comprehensive perception of a thing, it is possible only when its permanent substance (Dravya) is taken into account along with its existing mode (Paryäya). As Ächärya Siddhasen states “we can understand a thing properly by perceiving its various aspects.”

Classification of Nayas

Jain philosophers have given broad classifications of different aspects (Nayas) through which we can perceive a thing. Naya can be classified as the following 2 types.

Absolute point of view (Nishchaya Naya)

Here one takes a substance and picks up one of its attributes (Guna) and analyzes one part of its attribute. This is called absolute point of view, e.g. to call a clay pot as a clay as it is made of clay. Here clay is a substance and one of its attributes is represented in the form of a pot. The standpoint that concentrates on the original pure nature of a thing is called Nishchaya Naya. It implies the real or the ultimate meaning or interpretation of an object.

Practical points of view (Vyavahär Naya)

The substance and its attributes are interdependent and can never be separated. To consider them as separate is called the practical point of view. For example, to know is an attribute of the soul. In addition, to consider knowledge in a separate way from the soul is called practical point of view. In the practical point of view, one takes into account the association of a substance with another substance. Even though it is not right to know a substance this way, day-to-day activities become somewhat easier. E.g. we use clay pot to hold water, so now we call this pot a water pot. Here the pot is not made of water, but clay. However, because of water’s association with the pot, we call it a water pot. The right way of telling will be that this is a pot made of clay, and we use it to store water. This absolute way of saying a sentence takes a long time and not practical. That is why we call it a water pot. It conveys the meaning. The day-to-day activities become easier thereafter. Even though the soul and body are separate, we use the word interchangeably. We do indicate the body as living because of the association of the soul and body.

From Nishchaya Naya or absolute stand point, a soul is independent, self existed and uncontaminated by matter. From Vyavahär stand point it can be called impure as soul is bound with Karma leading to the cycle of birth and death. Such classification of Naya or standpoints enables identification or distinction of objects or theories according to particular class of Naya.

Classification of Naya:

1. Naigama Naya: Generic and Specific view or teleological view

2. Sangrah Naya: Collective view

3. Vyavahär Naya: Practical view

4. Rujusutra Naya: Linear view

5. Shabda Naya: Literal view

6. Samabhirudha Naya: Etymological view

7. Evambhuta Naya: Determinant view.

There are hundreds of sub classifications of these seven Nayas but without going in details, we shall presently discuss the bare outlines of these seven Nayas. Before doing so, it may be noted that first three Nayas are with reference to the identification of the main substance called ‘Dravya’ and hence are known as ‘Dravyärthika Nayas’. The remaining four refer to the standpoints, which identify the modes of the main substance and hence are known as ‘Paryäyärthika Nayas’.

Dravyärthika Nayas (Substantial Point of View)

Dravyärthika Naya means the standpoint that concentrates on a substance (the generic and permanent aspect). Dravyärthika Naya (substantial standpoint) considers all things to be permanent or eternal. For example, it states that a pot qua substance clay is permanent or eternal. In this point of view one considers the substance as a whole and gives its modes subsidiary status. E.g. while talking about the soul, one will consider the soul as immortal, was never created, nor will it ever be destroyed. On the other hand, Paryäyärthika Naya regards all things as impermanent, because they undergo changes (transformations). Hence it declares that all things are non-eternal or momentary from the standpoint of modes or changes. The standpoint that grasps the generic aspect is Dravyärthika Naya. And the standpoint that grasps the specific aspect is Paryäyärthika Naya.

This can be subdivided as follows

Naigama: Generic or Specific or Teleological

Sangrah: Collective Generic

Vyavahär: Practical

Paryäyärthika Nayas (Modification Point of View)

Modification point of view (Paryäyärthika Naya) Paryäyärthika Naya regards all things as impermanent, because they undergo changes (transformations). Hence it declares that all things are non-eternal or momentary from the standpoint of modes or changes. In this point of view one considers modes of a substance as a primary subject. The substantial consideration becomes secondary. One considers a substance with origination and perishing of its modes, e.g. while talking about soul, one will consider ever-changing modes of soul. One will consider the four realms (Gati) of existence, birth, growth, decay, death of a living being, etc. This can be subdivided as follows

Rujusutra: Linear Point of View

Shabda: Literal or Verbal

Samabhirudha: Etymological

Evambhuta: Determinant Point

Dravyärthika Nayas:

01. Naigama Naya (Generic)

The etymological meaning of the word Naigama is the end product or result. Tattvärtha-sära gives an illustration of a person who carries water, rice and fuel and who, when asked what he was doing, says he is cooking. This reply is given in view of the result, which he intends to achieve though at the exact time when the question is put to him he is not actually cooking. His reply is correct from the point of view of Naigama Naya, though technically it is not exactly correct because he is not actually cooking at the time when he replies. The general purpose, for which we work, controls the total series of our activities. If someone passes his judgment on the basis of that general purpose, he asserts Naigama Naya, i.e., the teleological viewpoint. These empirical views probably proceed on the assumption that a thing possesses the most general as well as the most special qualities and hence we may lay stress on any one of these at any time and ignore the other ones. It overlooks the distinction between the remote and the immediate, noting one or the other as if it were the whole, depending upon the intention of the observer. A man has decided to perform an act of theft. The religious works regard him as defiled by the sin of theft, though he has actually not performed the act of theft. The standpoint adopted by the religious works is that the act, which is sought to be undertaken, is as good as being accomplished. This is also an instance of Sankalpi - Naigama.

02. Sangrah Naya (Collective point of view)

We get this Naya (viewpoint) when we put main emphasis on some general class characteristics of a particular thing ignoring altogether the specific characteristics of that class. Such a view is only partially correct but does not give the idea of the whole and it ignores the specific characteristics of that thing. In the collective point of view, the knowledge of an object is in its ordinary or common form. The special qualities of the object are not taken into account. E.g. there were 500 people in the hall. Here we are now considering only general qualities like people and not considering like how many were men, women, children, old, young, etc. One considers the general attributes of a substance like a substance has existence and eternality. Now these attributes are common to all six universal substances. Here we are considering the general attributes of a substance and ignoring the specific attributes of each substance. Concentrating on a common quality, viz., consciousness that is found in all souls, one can say that all souls are equal. Its scope is more limited than Naigama Naya.

03. Vyavahär Naya (Practical):

If we look at a thing from this standpoint, we try to judge it from its specific properties ignoring the generic qualities, which are mainly responsible for giving birth to the specific qualities. This amounts to the assertion of empirical at the cost of universal and gives importance to practical experience in life. This point of view sees an object in its special form rather than the common form. The special attributes of an object are taken into consideration. The practical view, concentrates on the function of a thing or being. It is analytic in approach and often uses metaphors to explain the nature of things.

On the basis of the collective point of view, and after describing things in a collective form, it is necessary to find out their special characteristics. For example, when we utter the word “medicine” it includes all branches of medicine but when one says allopathic, osteopathic naturopathic, homeopathic, etc. then we can understand its specialty. This can be further divided by its name, patent, quality, uses, etc. These divisions are examples of a distributive point of view and have a tendency towards greater exactitude. With understanding of Naigama Naya we should recognize the potentiality of achieving liberation by all souls. As all souls are capable of liberation, we should appreciate that potentiality in all souls. And we show our respect and humbleness to all living beings. When we act accordingly with all, this becomes Vyavahär Naya. Many times we act in accordance to Paryäya, however if we realize to Dravya we can reduce our internal and external conflicts.

Paryäyärthika Nayas

04. Rujusutra Naya (Linear point of view.)

It is still narrower than Vyavahär in its outlook, because it does not emphasize all the specific qualities but only those specific qualities, which appear in a thing at a particular moment, ignoring their existent specific qualities of the past and the future. The past and future modes of a thing are not real as they have served or will serve their purpose and do not exist at the moment. The approach of the Buddhists is of this type. To ignore the specific qualities of the past and future and to emphasize only continuing characteristics of Reality is the fallacy involved here. In this point of view, one considers ideas like reality, etc. as the direct grasp of here and now, ignoring the past and future. It considers only the present mode of a thing. Ruju means simple, sutra means knowledge. Suppose a man was a king and he is not a king now, thus his past is of no use in a linear point of view. Similarly, a person will be a king in the future, but is meaningless in a linear point of view. Only the present mode is recognized in a linear point of view making the identification easier and scope narrower.

05. Shabda Naya (Literal point of view)

The Verbalistic approach is called as Shabda Naya. This standpoint maintains that synonymous words convey the same meaning or thing, provided they are not different in tense, case ending, gender, number, etc. In other words, it states that two synonymous words can never convey the same thing if they have different tenses, case endings, genders, and numbers. So it is not appropriate to use words in different genders, number etc. to refer to the same object or event. The literal point of view uses words at their exact face value to signify the real nature of things. Each word has a very particular meaning. In the literal view, even changing the gender, numbers, words ending or tense of a word is thought to change its meaning and therefore to change the object to which it refers. Therefore, it is not appropriate to use words in different genders, numbers, etc. to refer to the same object or event. E.g. the words pot and pitcher signifies same meaning, but in the following sentence, the meaning gets changed, “why did you bring a pot? I only want a pitcher”.

06. Samabhirudha Naya (Etymological point of view)

It is different from Shabda Naya because it concentrates on the etymological distinction between the synonyms. If carried to the fallacious extent this standpoint may destroy the original identity pointed to by synonyms. It discards the conventional use of a word in favor of the meaning derived from its root. The etymological view asserts that, because the roots of synonyms are different, they are not actually “synonyms” in the sense of words that mean the same as each other. A group of words may basically mean the same things but as individual words, they represent a special condition, e.g. hut and palace are places to live. However, poor people live in a hut and king lives in a palace, in an etymological (word historical or derivation) point of view, it represents a specific quality or grammatical property of a word.

07. Evambhuta Naya (Determinant point of view)

This Naya recognizes only that word which indicates the actual action presently attributed to the individual. In other words, among synonyms only that word should be selected which a correlation with the action has referred to. In this point of view, the word or sentence, which further determines its characteristic property in its present state, is used. It recognizes only the action implied by the root meaning of a word. To be real, the object must satisfy the activity meant by the word. A word should be used to denote the actual meaning. e. g. the word thief is to be used only when a person is caught stealing and not because a person is a known thief. It represents a strict application of a word or statement.

Partial truth of Individual Naya:

As already noted, the purpose of pointing out to this detailed classification of Nayas is to show how differently, different individuals can view the same object. However, these different aspects are only partially true and since they are only partially true, they are not capable of being wholly true. They, however, cannot be rejected as wholly untrue also. These different aspects can be illustrated by the reactions of some blind people who were asked to go to an elephant and give its description after touching and feeling it. One who touched its legs described it like a pillar; one who touched the tail described it like a rope and so on. Each one was right from his own standpoint because he could experience only a particular limb of the elephant and not the whole elephant. Each one of them was, however, wrong because his description did not conform to the reality, which the elephant possessed. Only one who could see the whole could comprehend this reality.

Utility of Naya Theory

The analysis of Naya shows that every judgment is relative to that particular aspect from which it is seen or known. This is also called Säpeksha-väda that means relativity of our particular knowledge or judgment to a particular standpoint. Since human judgments are always from particular standpoints, they are all relative and hence not absolutely true or absolutely false. Their outright acceptance as a sole truth or rejection as totally false would not be correct. This led the Jain seers to their famous doctrine of ‘Syädväda’, which means the doctrine of relativity. Naya-väda reveals a technique to arrive at such an understanding. It teaches us that truth is revealed to us only partially if viewed from a particular aspect. Even if one finds that a proposition is quite contrary to the conviction he had for the whole life and hence the cause of great irritation to him, once he applies the principles of Naya-väda his irritation begins to subside. The simple reason being is that he begins to realize the real cause for that contrary proposition.

continue reading....

ANEKÄNTAVÄDA PART 2 - PRAMÄNA

2011-04-20T06:55:00.000-07:00

previous article

Aim and Subject matter of Jain Logic

We can say that the chief aim is to understand the scriptures and the doctrine, which again is not possible without the correct knowledge of Pramänas (total view knowledge) and Nayas, (partial viewpoint knowledge). The subject matter of Jain logic includes all such topics resulting from Jain theory of knowledge and reality. Apart from the Pramänas as sources for knowledge, the ‘Naya-väda’ and ‘Sapta-bhanga-väda’, the ‘Dravyästika’ and ‘Paryäyästika’ views, and the enumeration and classification of Naya are some of the quite interesting topics included in Jain logic.

Pramänas (Valid Knowledge) in Jain philosophy is divided into two modes: Pramäna and Naya. Pramäna is knowledge of a thing as it is, and Naya is knowledge of a thing in its relation. Naya means a standpoint of thought from which we make a statement about a thing. Siddhasen Diwäkar in Nyäyävatära writes, “Since things have many characters, they are the object of all sided knowledge (omniscience); but a thing conceived from one particular point of view is the object of Naya (or one-sided knowledge).’’It may be noted here that Naya is a part of Pramäna because it gives us valid knowledge of its object. Naya being a particular standpoint determines only a part of its object. A Naya can also be defined as a particular intention or viewpoint – a viewpoint which does not rule out other different viewpoints and is thereby expressive of a partial truth about an object as entertained by a knowing agent or speaker. Nayas do not interfere with one another or enter into conflict with one another. They do not contradict one another. They uphold their own objects without rejecting others’ objects. Naya becomes pseudo Naya, when it denies all standpoints, contradicts them, excludes them absolutely and puts forward its partial truth as the whole truth.

According to The Jain logic, Naya becomes a form of false knowledge as it determines the knowledge not of an object but part of an object. They say that false knowledge is knowledge about something which is not a real object or in conformity to what it is, ‘the part of an object and not non-object. The knowledge of an object determined by Naya is valid knowledge from that point of view. It does yield certain valid knowledge about part of the object.

The Pramäna kind of knowledge comprises all the aspects of a substance. Pramäna includes every aspect; and not as understood from any one aspect. Pramäna is of two kinds

• Pratyaksha (direct)

• Paroksha (indirect)

Pratyaksha Jnän (direct knowledge)

Direct knowledge is that which is obtained by the soul without the help of external means. The Pratyaksha Jnän is of three kinds, namely Avadhi-jnän, Manah-Paryäya Jnän and Keval - jnän.

Paroksha Jnän (indirect knowledge)

Indirect knowledge is that which is obtained by the soul by means of such things as the five senses and the mind. Paroksha Jnän is classified into “Sensory Knowledge” and “Scriptural Knowledge”. Thus, there are total five kinds of Pramäna: (1) Sensory Knowledge (2) Scriptural Knowledge (3) Clairvoyance (4) Telepathy (5) Omniscience.

Pratyaksha Pramäna (Direct Knowledge)

The soul’s knowledge of substance is pure. The soul’s involvement is direct in obtaining this type of knowledge. It can be of 2 types.

• Direct or Practical (Sämvyavahärik Pratyaksha Pramäna)

• Transcendental (Päramärthika Pratyaksha Pramäna)

Direct Knowledge in a conventional sense (Sämvyavahärik Pratyaksha Pramäna)

The knowledge obtained by the soul through Sensory Knowledge (Mati-jnän) and Scriptural Knowledge (Shruta-jnän), is called indirect knowledge for two reasons: 1) There is a need for the senses’ and mind’s involvement and 2) The knowledge is impure because the knowledge obtained from senses and mind usually is for others and not for the soul. However, when the soul obtains Right Faith (Samyak Darshan), at that time, the sensory knowledge and Scriptural Knowledge are used for the knowledge of the self. Therefore, this is called direct knowledge in a conventional sense. Here the knowledge is partially true (Ekadesha Spasta).

Transcendental knowledge (Päramärthika Pratyaksha Pramäna)

When the soul obtains direct knowledge without the help of any external means (like senses and mind), then it is called transcendental knowledge.

Partial knowledge (Vikal Päramärthika) – when the soul obtains direct knowledge of a formed substance, it is called partial knowledge.

Clairvoyance (Avadhi-jnän) –

Clairvoyance refers to knowledge of things that are out of the range of senses. Here the soul can perceive knowledge of a substance with a form (Rupi Padärtha), which exists at great distance or time. In celestial and infernal souls, this knowledge is present since birth. In human and animal, this knowledge can be obtained as a result of spiritual endeavors.

Telepathy (Manah-paryäya-jnän) –

In this type of knowledge, the human soul has a capacity to comprehend others’ thoughts. Great saints who have achieved a high level of spiritual progress can posses this knowledge.

Omni Perception and Omniscience (Sakal Päramärthika)

A Tirthankar or an Ordinary Omniscient having Keval-jnän (Sakal Päramärthika) knows about all substances in the universe, and all of their modes of past, present and future at a given time. When a soul in his quest for purity destroys all four Destructive Karma at the 13th stage of the spiritual ladder, it obtains this knowledge. This is perfect knowledge and stays with the soul forever. About ‘Keval-jnän’, Dr. Rädhäkrishnan writes: “It is omniscience unlimited by space, time or object. To the perfect consciousness, the whole reality is obvious. This knowledge, which is independent of the senses and which can only be felt and not described, is possible only for purified souls free from bondage.’’

Indirect Perceptions (Paroksha Pramäna)

The knowledge that is impure, of others, and not of the self is called indirect perception. Here we take the help of external means like the five senses and the mind.

Sensory knowledge (Mati-jnän)

This knowledge is gained through the senses and/or mind. Reflection on what has been perceived, reasoning, questioning, searching, understanding, and judging are the varieties of sensory knowledge. It can also be classified as remembrance, recognition, induction, and deduction.

• Remembrance (Smaran)

• Recognition (Pratyabhijna)

• Induction (Tarka)

• Deduction (Anumäna)

Scripture knowledge (Shruta-jnän) –

This knowledge refers to conceptualization through language. It is obtained by studying the scriptures and listening to the discourses. Scripture knowledge (Ägam Knowledge) consists of comprehension of meaning of words that are heard or derived from the senses and the mind. This knowledge is authoritative.

Pramäna (Valid Knowledge) - Summary

Pramäna is capable of making us accept the agreeable things and discard the disagreeable ones; it is but knowledge. The object of valid knowledge according to Jains is always a unity of a number of aspects or characteristic, such as general and the particular, the existent and the nonexistent, etc.

Valid knowledge or ‘pure knowledge’ is the total or partial destruction of ignorance. The fruit of Pramäna is of two sorts: direct and indirect. Direct fruit of all Pramäna is the annihilation of ignorance. As regards the indirect fruit of pure knowledge is indifference. It is also said that, the immediate effect of Pramäna is the removal of ignorance; the mediate effect of absolute knowledge is bliss and equanimity, while that of ordinary practical knowledge is the facility to select or reject.

The subject of all forms of valid knowledge is the self, as known by direct knowledge. The spirit (soul or Jiva) is the knower, doer and enjoyer, illumines self and others, undergoes changes of condition, is realized only in self consciousness, and is different from the earth, etc. The soul, as described in Jainism, is permanent but undergoes changes of condition. With reference to theistic approaches, Jainism believes in soul and its liberation. Moreover, it accepts and agrees to the fact that no liberation is possible without the true knowledge of reality; and logic or Pramäna is the aid to such knowledge. What is theistic behind the logic is its use and purpose. This is neither an intellectual exercise nor a game of arguments to refute, but to know and sharpen understanding for spiritual progress.

On account of its knowledge, the soul is different from inert substances. As the cover over it goes on decreasing, its knowledge goes on increasing and showing itself. Like a mirror that reflects everything, the soul can know anything that can be known. If there is no cover at all, it is natural that it can know all things. It is illogical to say that we can know only up to this extent, not more than this. Therefore, an Omniscient (Kevali) knows everything directly.

Only he who possesses this kind of knowledge can expound sound doctrines and only he is the supreme spiritual well-wisher. After that, even those who act according to his commands are well - wishers. For great Chief Disciples of Tirthankars (Ganadhars), Ägams are the Pramänas, source of true knowledge. Jainism asserts that knowledge attained is the knowledge of real objects. What is known is not all aspects of the reality of an object, but only one or some. In Jainism, knowledge depends on experience and experience is always partial, in the sense that reality in totality is never revealed. Under the circumstance, whatever is known is known in relation to a standpoint and therefore “absolution is to be surrendered.’’ This is the root of Naya Väda and Syädväda.

continue reading