PRE REQUIREMENT OF RIGHT KNOWLEDGE BEFORE PENANCE

I salute those who observe long fasts for eradication of karma. But Right Knowledge is essential before practicing fasts and other external austerities. Fast should be observed to attain stability in meditation and the aim should be eradication of karma, if it is not done for such goal then it is all futile.

So it is highly required to gain Right Knowledge from the right spiritual teacher about the Six Substances, Nine Fundamentals, Substance-Essence-Modifications, the Emergence-Destruction-Permanence nature of the substances and knowledge of difference between the self and non-self. The aim behind all penances and meditation should be to achieve non-alternative state of Upayoga, without which our path becomes just practical and further diverts to fame, physical welfare etc and that is not the path of liberation. If one has not known the true nature of the soul being knower-seer apart from the body then one’s practice becomes meaningless and it becomes responsible for the rise of pride, attachment, ego etc. The only solution is the practitioner has to move towards his/her real form, the pure soul.

Our entire practice should be to get rid of physical and mental attachments. The real path is the sum up of both Absolute (knowledge) and Practical (austerities). Practicing both helps the soul to eternal bliss, which is liberation. Fasts and such external austerities are important because it creates a base for the internal austerities. The high amount of karmic atoms eradicates by internal austerities only. That’s why the practitioner should do spiritual meditation during the periods of fasting and should try to be absorbed in his/her soul. Meditation is a must for self realization and the external austerities are practiced to create strong base for it. That is why the enlighten say, “the one practicing just external austerities eradicates the same amount of karma in billions of years which is eradicated in just few seconds by the person who is absorbed in spiritual meditation.” So it is essential to start austerities only after gaining right knowledge, not before that!     

The Perfect Vision

We are fooled by our senses. We see and believe whatever we perceive through the senses. To approach reality we need to purify our vision and the point of view to see the world as it is in real. In the pre-historic and ancient times some people tried to approach reality and they did. For that they did chose meditation and restrained all the five senses to realize their self. Shri Krishna has said that, “The enlightened is aware where the ignorant is sleeping, and the ignorant is aware where the enlightened is sleeping.” That does mean the enlightened has perfect vision and he is not aware where the ignorant is absorbed, the subject of five senses.

To understand reality we need to understand the nature of the cosmos. Everything in this cosmos has dual nature. I have written about the six eternal Substances earlier. Nobody has created them and nobody can destroy them. These are Soul, Matter, Motion, Rest, Space and Time. All are independent and none depends on another. If we see through senses then we realize that all depends on each other. We have identified our self as human body. Animals have identified their self as their present body, like cow, lion, monkey etc. But actually this body is the Matter, the second substance. We are the souls that is another substance which has no relation with matter and the rest of four substances. Even there is no relation between every soul. To get rid of this confusion we have to see through higher stand point. It is known as The Absolute Stand Point. From the Absolute Stand Point substances will appear as they are. But this is still not absolute reality. There is one more stand point called The Practical Stand Point. Whatever we see and believe right now comes into this stand point, like I am body, I born once and dies once; I can do others’ welfare and can hurt or kill others. Every substance can do other’s work also comes in this stand point. Both stand points are real.

Going deeper into thinking we find two more stand points called The Substantial Stand Point and The Modal Stand Point. To know them we need to know the nature of all substances. All the six substances are with attributes like, Substance, Essence and Modifications. A substance undergoes changes but still maintains its eternity and Essence. The change is called modifications and is seen through the Modal Stand Point (Paryayarthika Naya). The eternity and essence that remains same is seen through the Substantial Stand Point (Dravyayarthika Naya). This is strange nature of all substances. For example, when we light up a candle then we think that the fire has emerged and when we light it off we think that the fire is vanished. But actually it has not! Our observation was through the Modal Stand Point. From the Substantial Stand Point the fire is still there in the form of atoms. All was the scientific process. The atoms that went into process created fire still exist and they were existed before the fire emerged. In this case the atoms are seen through the Substantial Stand Point and the fire is seen through the Modal Stand Point. The atoms are substance (Pudgal according to Jain terminology) and the fire was their modification (Paryay).  Same thing can be observed in the soul substance. The pure soul (free from karma), which has no mass, no color, no taste, no smell; no touch is seen from the Substantial Stand Point. And the soul as seen from the Modal Stand Point appears to be in humans, animals, plants, insect etc forms.

Every substance has dual nature, Special and General. Both are present in a substance in all three times (past, present and future). The Special nature is their various modifications which are seen through the Modal Stand Point and the General nature is the basic substantive qualities that remain same, unchanged that can be seen through the Substantial Stand Point. The soul is the knower-seer and the rest of all substances have no consciousness so are called “Jáda” in Jain terminology. The soul has two visions called general and special. Seeing through General vision we find all substances are eternal and unchanged. Seeing through Special vision we find all substances as always changing and momentary. The single vision is not perfect and is not taking an individual to ultimate realization. We can’t say that substances are only eternal. We can’t say that substances are only transitory. Such statement will be single faceted. The truth is multi faceted and can be expressed by integrating all stand points. So by just opening our single vision of consciousness we can’t approach reality. To approach the truth we have to open both visions together and such vision is called the perfect vision. If a pot made of clay breaks then the one who has perfect vision will say the pot is broken as well as it is not.

If observing all souls in this cosmos by opening the substantial vision what will we see? We will see all souls alike (by qualities). And what will we see if we close the substantial vision and open the modal vision? We will see all souls in various forms like plants, humans, animals, insect, and microorganism and so on, because all the souls are absorbed in their present modification. Now what will we see by opening both eyes together? We will see the souls’ both General and Special forms together. For example, I am the pure soul but I am right now absorbed in my human modification. Human modification comes from within but this human body is not mine. In my perfect vision I see that modifications and my soul (the substance) are united. The modifications are infinite but all comes from within (my own soul substance). Right now, in present birth I am in human modification. In the next birth I will be in other modification but my soul substance will remain unchanged.  Same thing can be observed in the non living substances like Matter, Medium of Motion, Medium of Rest, Space and Time. Attachment and aversion arise because of our orientation towards modifications only. Thus we have divided people, places into so many relations and names. We say, my father, my son, my mother, my wife, my home, my country and thus we becomes attached to them and whenever we depart from them we feel with aversion. Thus we further accumulate karma particles and keep wandering in the mundane world. Adopting the perfect vision we can easily get rid of attachment and aversion and can progress in spiritual meditation.

SUBSTANTIVE AND INSTRUMENTAL CAUSES (UPADAN-NIMIT)

1.        Every substance in this world at every moment independently manifests in different modification of its own attributes on its own accord. These manifestations of the substances are their actions. These actions are called condition, change, modification or behavior. Each substance is the creator of its own modifications. It does not at all need the favor or co-operation of any other substance for these modifications.

2.        Any activity materializes with 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 the substantive cause or capacity of manifestation is existing in the substance itself. This is known as uppadan-karan.

Instrumental cause :-( Nimitt karan): - that which does not change, its own condition, but upon which suitability is imposed is called the instrumental or conventional cause. Dravya which itself does not manifest this particular action but which is considered to 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 the modification is born is the power of the self (Uppadan Karan) were produce modification is the object i.e. Upadeya.

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

5.        The same modification is thus illustrated in two ways; one from the point of views the power of the self and from the other point of view the conventional cause.

6.        In the emergence of the making of pot, substantive cause is earth, from that aspect making of pot is the 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 of the substance.

These are just two aspect of the same phenomenon.

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

8.        For activity – the eligibility at that time of substance is called Uppadan – uppadan means the natural capacity of the substance. During the activity – the instrumental other substance is called Nimitt. Nimitt means presence of suitable favorable – other thing.

9.        Let us understand this phenomenon with other examples. Apply these concepts of substance or conventional 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 does not have subject – object relationship; because both are different independent substances. The Nimmitt – Naimaittik relation should be acknowledged.

11.    This power of self is of two kinds:

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

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

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

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

12.     The momentary self power is called the forceful cause also. The eternal self power is always present, but if that is regarded as the completely forceful cause, alleged actions will always be in the process of happening. As such the forceful cause is the immediately previous manifestation of the substances and the momentary ability of the substance itself is there. Action can not be fruitful without these two and it always materializes when the two are present. We can say conclusively that the substance itself with its previous modification is the power of the self and substance with the immediately next manifestation is the desired action. Favourable external circumstances and objects are conventional causes and the alleged modification their action.

13.    Conventional causes are of two kinds:

a)     Indifferent (Udasin)

b)     Prompt (Prerak)

14.    When the self is completely ready, the desired action materializes and that time the favorable instrumental causes are always present; one does not have to find them. It is therefore said that the seeker of the soul should not be restless in finding favorable instrumental causes. Who says that instrumental causes are not there? However we 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 the instrumental causes; instrumental causes are so called according to the action.

16.    Non self substances do not forcefully obstruct the altered action; when our own manifestation is undesirable, then it is only an external cause, while another man spoils his thoughts without any instrumental cause. As such, there is no instrumental causation as a rule. Thus, it is perverted faith to find fault of non self substances.

17.      Neither the instrumental cause does anything by force nor does the self collect or brings instrumental causes together. The mutual 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 correct nature of the power of self and the instrumental causes for materialization of an action. We can avoid unnecessary controversy and become happy.

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

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

21.    It is very much essential to know both Uppadankaran and Nimittkaran.

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

23.    The activity of knowing which 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 and existing before it, he is having Gnyan (knowledge) of it or he knows it. One has this erroneous belief that dhyana (meditation) of knowledge take place because of Gnyeya (other thing). Each paryaya (mode) of Gnyan is the manifestation of Gnyan attribute, and that is real Uppadankaran of this Dhyana Paryaya. And that particular object. (Gnyeya) is called Nimittkaran; this understanding will be helpful in process of self-realization.

24.    All this knowledge you are acquiring is only because of your Uppadan. This preaching or sermons are only Nimmitta guru or scriptures are Nimitta only. This should be understood very well.

Courtesy: “Jainism Means Self-Realization”

PRINCIPLE OF FREEDOM OF SUBSTANCE

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.

Matter, Essence and Modes: CONSERVATION OF MASS

Here I am going to put some facts of the Universe. It is explained by our Tirthankars (Ford-makers or Enlightened Masters). I love physics and astronomy and I found the Jain philosophy very close to physics… In fact, we should say that physics is rather close to the Jain Philosophy!

Lord Parshva, the earliest Jain leader whose historicity has been accepted

The last two Tirthankars Lord Parshva (877-777 B.C.E.) and Lord Mahavira (599-527 B.C.E.) were very close to us and we have their teaching recorded in the scriptures. People all around the world will have some basic knowledge of physics. We know that everything what we can see, smell is made of particles or atoms. Atoms get together and create some state of matter (i.e. liquid, gas, plasma or solid). Everything is made of particles. A table, a chair, water, a star, or a galaxy everything is made of particles. Now according to Jainism, the Universe is made of six Dravyas or substances. They are Soul, Pudagal, Medium of motion, Medium of rest, Space and Time. All these six are eternal. Nobody has created them and nobody can destroy them. Bhagwan Mahavir said that all these six Dravyas are eternal. The second Drayva Pudagal means atoms and molecules. “Pud” means “to accumulate” and “gal” means “to depart”. Atoms are getting together and depart. This process is eternal. By getting together they form some state of matter like liquid, solid, gas etc. Our sun is a giant ball of plasma, our earth is solid, the water is liquid etc. But they don’t last forever. Their present state will change and some new form will emerge. We are the first Drayva, the soul.

new stars are taking their shape from an emission nebula

Like sub-atomic particles, our soul is also eternal. Our soul also goes through the process of change. It gains various bodies according to its Karma. But such soul can be liberated and can be free from the cycle of birth and death.

Lord Mahavir has said that, “everything emerges, everything vanishes but their essence is unchangeable. For example, many particles accumulate and form a cloud in the sky. You will see a cloud but after sometime it will disappear. The particles will disintegrate. Infinite particles create a star (or sun) and after billions of years due to the chain-process the star will lose its previous form and will gain a new form (a planetary nebula). But the total amount of the particles will remain the same hence their total density is constant. That is called dravya (substance or matter), guna (essence) and paryaya (modification). The total amount of the particles remains constant.

We all in this world focus directly on paryaya (form or mode). We take paryaya different from dravya but actually both are same. We are soul and we possess a physical body which is ultimately made of particles and thus it is Pudagal. We take this body as our self but in fact, our real self is consciousness, the soul. So whenever we face death we become unhappy because our focus is on the body (paryaya). Whenever we experience paryaya (change of form) we become either happy or unhappy.

A person will like a thing made of gold and will value it more than a stone. If someone steals gold from him then he would be unhappy but if someone steals a stone then he won’t be unhappy that much. In fact both the gold and a stone are made of same particles (electron, proton and neutron)!

The sole cause behind everyone’s happiness or sorrow is paryaya (form). If we change our vision and take paryaya and dravya to be same then all the problems can be solved and we can attain the state of perfect equanimity. All the Tirthankars and other Shramanas gained Omniscience or Perfect Knowledge by practicing the highest equanimity. They take their helper and enemy to be same. They take a bacteria and an elephant the same because they directly focus on their essence, the soul or the conscious energy. We should not feel happy on good occasions and sad on bad occasions because now we know that whatever happens is the change of state but the essence remains the same. Thus we can attain Samyak Darshan (Right Vision) and Samyak Darshan is the root of Omniscience (Kewal Gyaan) and thus the final liberation.