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.

SCIENTIFIC INTERPRETATION OF THE JAINA KARMA THEORY

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.

Source: Wikipedia

12 REFLECTIONS

In the Jain history it is mentioned that many great figures attained omniscience even when they were householders or were living in home or they were under purest reflections. There were also many great Jain monks who became fully enlightened while they were under pure state of mind. Here is the list of few omniscient lords.

King Bharata: Became omniscient while sitting in his palace’s mirror room.
Ilachi Kumar: Became omniscient while performing the rope-walk.
Guna Sagar: Became omniscient during his wedding.
Mother Marudeva: Became omniscient while riding on elephant when she saw her son Rishabha giving seremon.
Gajsukumal: Became omniscient when his father-in-law put burning coals on his head.

According to Jainism, the pure reflections have power to develop supreme non-attachment (vitraaga). There are 12 reflections mentioned in Jainism. A person should meditate to destroy his/her karmas and to reach the state of supreme non-attachment in order to attain omniscience. The 12 reflections are as below:

IMPERMANENCE OF THE WORLD: A person should meditate on this reflection, under this reflection one thinks that in this world, everything such as life, youth, wealth and property is transient or subject to alternation. Nothing in the universe is permanent, even though the whole universe is permanent or constant. Spiritual values are therefore worth striving for as soul’s ultimate freedom and stability. This will help to break all worldly attachments. King Bharata was thinking like this when he attained omniscience and became full enlightened in his palace’s mirror room.

NO ONE PROVIDES PROTECTION : Under this reflection, one thinks that he/she is helpless against death, old age and disease. The only way he can conquer death and disease is destroying all his karma. The soul is its own savior, and to achieve total freedom and enlightenment, one takes refuge to the true path of the religion and the five benevolent personalities, Arihant, Siddha, Acharya, upadhyay and Sadhus or monks. A Jain monk Amar Kumar reincarnated to the 12th Heavenly region by thinking this.

NO PERMANENT RELATIONSHIP IN THE UNIVERSE: If one meditate on this and thinks about the relations by keeping the soul in the centre then he/she realizes that the soul transmigrates from one life to the other and takes birth as human, animal, hellish and heavenly body. There are no permanent worldly relations like father, mother, friend and foe. By thinking on this, many people has attained liberation.

SOLITUDE OF THE SOUL: One should meditate under this reflection by thinking that the soul is solitude, and lonely in existence. The soul assumes birth alone, and departs alone, from this world. The soul is responsible for its own actions and karmas. When a person suffers from pain then nobody from his relatives and friends can share his/her sufferings. Jain monk Anathimuni got initiated by thinking this.

SEPARATENESS: One should meditate on this reflection by thinking that one’s own soul is separate from any other objects or living beings of the world. Even his physical body is also not his. At the time of death, soul leaves the body behind. The body is matter while the soul is all conscious. The soul therefore should not develop attachment for worldly objects, other living beings, or to his/her own physical body.

IMPURENESS OF THE BODY: One should meditate on this reflection by thinking about the constituent element of one’s body. It is made of impure things like blood, bones, flesh, etc. It is also generates impure things like perspiration, urine and stood. The soul, which resides within the body, remains unattached to the body. The soul is alone, pure and liberated. The body eventually becomes nonexistent, but the soul is eternal. Lord Mallinath, the 19th Tirthankar converted mind of six kings by telling this who came to marry her. She eventually converted them to develop detachment toward female beauty and worldly attachments.

INFLUX OF KARMA: Under this reflection, one thinks about karma streaming into soul. Every time the person enjoys or suffers through his/her five senses (touch, taste, smell, sight and hearing), the person accumulates more karma. This thought will wake him/her more careful and aware of their own actions. This reflection develops self-control.

STOPPAGE OF INFLUX OF KARMA: Under this reflection, one thinks about stopping evil thoughts, and becomes absorbed in achieving spiritual knowledge and meditation. This prevents the influx of karma.

SHEDDING OF KARMA: Under this reflection one thinks and desires to start penance in order to destroy previously acquired karma. The person starts austerity and meditation.

TRANSITORY OF UNIVERSE: A person meditates about the real nature of the Universe. Judging from the standpoint of substance, it is eternal but from the standpoint of modification it is transitory. Thus all objects of the world come into existence and perish. This thought makes the person understand the true nature of reality which is necessary for right knowledge and faith.

UNATTAINIBILITY OF RIGHT FAITH, KNOWLEDGE AND CONDUCT: Under this reflection, one thinks that it is very difficult for the transmigrating soul to acquire right faith, right knowledge and right conduct in this world. Therefore, when one has the opportunity to be a religious person, take the advantage of it to develop right religions talent. This thought will strengthen one’s effort to attain right faith and knowledge, and live accordingly.

UNATTAINIBILITY OF TRUE PERCEPTOR, SCRIPTURES AND RELIGION: Under this reflection, one thinks that the true preceptor (teacher), religious scriptures, and religion are excellent shelters in this world full of agony. All other things lead to misery and sufferings.

FOUR REFLECTIONS OF VIRTUES:
Besides the twelve reflections described above, Jainism has laid great importance on the following four reflections and virtues.

*Amity, love and friendship
*Appreciation, respect and joy
*Compassion
*Equanimity

-Rahul Zota

Bhuj-India