Burning
Question-Cool
Solution
Upadhyay Shri 108 Gyansagar Ji Maharal
Collected By.... Dr.Murari Lal Agarwal (Press Reporter)
Translated By....Shri Fakir Chand Jain, M.A, M.Com. L.L.B
*
Analysis By... Shri Sreepalan VC
*
The series of Burning questions and cool answers is reproduced
here. These questions have been collected by Dr. Murari Lal Agarwal
press reporter and translated by Shri Fakir Chand Jain M.A, M.Com;L.L.B.
will satisfy several desires of those who are eager to know Jainism.
In cool solution there will be reflection of Upadhayay Shri 108
Gyan Sagar Ji Maharaj’s thinking that the religions should be seen
and understood with scientific view. Each aspect of religion is
scientific. The thinking of Upadhayay Shri about social order,
political system, condition of legal system, communalism and its
solution, women’s rights, domestic life, Jain philosophy, ideals and
practical life system etc. impresses visitors who get a chance to visit
him. This can be said that the reader of these burning questions and
cool solution can not save himself from being impressed.
These
Burning Question-Cool Solution have been divided on five pages click
and enjoy.
The analysis to these Burning Question-Cool Solution have been
written by
eminent and
selfless
learned scholar of Jainism shri Sreepalan VC who has taken
great interest so that it become a very useful for those who intend to
understand the basic principles of Jaina religion so as to follow the
spiritual path.
All questions
are shown in red color fonts.
All answers
are shown in green color fonts.
All analysis
are shown in blue color fonts.
Burning Question-Cool Solution....Number 1 To 20
Q.1 Jainism is
different in comparison to other religions, is it right to say so?
A.1 Jainism
having several features is different from other religions. Jain
philosophy accepts the existence of God but it does not accept him
the creator; it does not believe in incarnations, because after
salvation man does not return to samsara (world). According to
Jainism, each soul has efficiency to become God. With the help of self
effort, he can show this power. As a potter knows that clods has power
to take the shape of a pitcher. With his efforts, he can give it a shape
of the pitcher. Veetragta has been worshiped in Jainism
Really speaking
Jina Dharma is the phrase to be used in writing or speaking about
our dhrama and not ‘Jainism’ as it is a coinage, which is
belittling the very magnificence of Jina Dharma, a revelation by
vitraag Thirthankar an omniscient. Whereas the word
Jainism is just like communism, socialism, parochialism, etc., which are
all man made rules and regulations with certain motives unrelated to the
nature of substance. Very likely that it undergoes sweeping changes in
the passage of time and perhaps it would have undergone changes that
have no relevance to the original concept. Hope this is acceptable and
practicable but choice is one’s.
Jina
Dharma is nature of substance and any explanation or elucidation should
conform to this prime doctrine lest one would go astray and may not be
doing justice to what one intends to do or say, any disagreement?
Secondly, the
religions / faiths those are Indian in character are Vedhic based and
Vedhas are supreme and unquestionable excepting Jina Dharma and Buddha
Dharma.
Jina Dharma is
non-vedhic in letter and spirit and has its own Vitraag Sacred
Scriptures called Anuyogs, which are 4 kinds, based on the doctrines it
speaks about.
01)
Prathamanuyog – speaks of the life history of 63 great men of the
current half time cycle.
02)
Karanaanuyog – speaks about the universe where all the living beings
are accommodated and its 5 other constituents and the unique karmic
theory.
03)
Charanaanuyog speaks about the conduct and goal of the two
categories of human soul’s viz., householders Dharma and ascetic Dharma.
And
04)
Dhravyaanuyog speaks about the nature of substances.
Lastly, doctrines
on constituents of the universe and their special and ordinary
qualities, Anekant, syaavaad, vyavahaar and
nischaya nayas, composition and function of substances and
vitraag (dispassionate)
God and Godhood
are entirely different in content and extent compared to all other
faiths and it is universal in application.
It is Atma
Dharma and more scientific than science in establishing soul and its
manifestation as pure soul enjoying all its qualities by its own.
In short it
is a unique Dharma that is for all the living beings from one sensed to
that of Siddhas.
Jina Dharma is
Swa Dharma, Swa Dharshan and Swa abimaan.
Q.2 Why do the
world people not remove their ignorance even after we have our several
Granthas (holy books)?
A.2 The
ignorance of people is not removed because
(i) No
attention is paid to the study of true literature
(ii) Not
following the preaching of saints
(iii) Disappearance
of the feelings of Truth right conduct & paropkar Because of the
above reasons even after the possession of vast store of granthas,
we are unable to end our ignorance.
Analysis: -
Muni Shri would have definitely given out the basis
for this ignorance as ignorance is beginning less and
besides one has to know that he is ignorant of what?
Necessarily of one's own self - soul. Next step after
knowing and realizing that one is ignorant of one self - soul, the
search for it starts and how to secure the
right information and from where amidst hundreds of
faiths that are flooding this universe. When the
passions in one are in low ebb one is clear in his
perception and pursues various scriptures. Surely the
discriminatory knowledge (bedh vigynaan) of one points
out to vitraag Jina Dharma. There after it is one's
will to pursue the study of vitraag Jain Sacred
Scriptures and seek the help of sermons of vitraag
Guru and become doubtless. For this pursuit any one
soul is well equipped more than a born Jain and of
course a born Jain enjoys an advantage, if only born
Jain avails it. The example of Shri Gowtham Ganadhar
the first of 11 Ganadhars of Baghavaan Shri Mahavir is
telling one. He was a brahmin saint by name Indra
Buthi and become the first Ganadhar of Vir Baghavaan
and attained Moksha in
the same life.
Q.3
What is an easy path to untie the Bondage of Karmas so that man can be
free from the
cycle of birth and
depth again and again?
A.3 The
people of the world can free themselves from the cycle of life and death
if they do not feel pain and pleasure in the rise of Paap and
Punya
karmas. Acharya Kund Kund Swami has cited in the holy Granth
Samay Sar that man of attachment creates a bondage of karma and man
of knowledge frees himself from this bondage of karma so the easy way to
get free from karmas is to lessen the attachment.
Analysis:
Certainly Muni Shri would have explained what is the
cycle of birth and death. And the real cause for its
occurrence is the feelings of liking and disliking of
what is happening in around one including in his body
in which one is engulfed. Passions born out of these
liking and disliking are the instrumental cause
(nimitta)
for the inflow punnya and papa karma. The
sprouting (udhaya) of these karmas are automatic and
independent but one to get caught in the resultant
effect - pain or pleasure - of these karmas an identifying oneself with
those feelings is one's
independent thinking. To be away from these feelings of
pain and pleasure, one's discriminatory knowledge (bedh vigynaan)
comes to one's rescue. Once one
remains un attached to these pain and pleasure and
remains as knower and seer, that one is relieved from
the fresh inflow of karma, be it punnya or paapa.
Venerable Acharya Shri Kund Kund Dev's Shri Samya Sar
quote is a well placed example to concretize the faith
of one in the self - soul. It is knowledge of the self
which clears the debris rather the lessening or absence
of attachment. The later is an independent action that
is taking place in karmana sarira. The soul's
determination to dissociate with the feelings of pain
and pleasure due to the strength of the knowledge and
faith in the self is the substantial cause (upaadhana)
for securing Moksha (nischaya point of view) and in
turn it is instrumental cause (nimitta) for relieving
one from the clutches of karma (vyavahaaric point of
view).
Thus the
cycle of birth and death finds an
irreversible end.
Q.4
Worldly soul gets chances to remember God by
taking birth again and again, does
Moksha (salvation) not
snatch this golden chance from him?
A.4
The last destination of worldly soul is Moksha (Salvation). Devotion to
God and his prayer are
the
means of getting salvation. After getting the goal, means are not
required. When soul
gets
destination, he doesn’t need the occasion of helping and serving others.
So Moksha
does not
separate us from all this. There the soul is adorned with divine
qualities like
omniscience,
darshan and conduct.
Analysis:
The question is born
out of beginning less habit of being in one body or the other and
the experience gained from it such as joy of family, wealth, sensual
pleasures, etc.,
besides, the definite and concrete ignorance of oneself soul. Soul in
embodied stage knows
and believes that there is no one such substance as soul and its
anantha Chathushtaya besides
infinite qualities and it is oneself.
What is moksha and where is it?
Moksha is not anywhere else than in one’s own self.
Moksha is moha (illusion resulting in passion) + kshaya
(annihilation or destruction) = moksha.
If moha - passion born out of illusion and its resultant feelings
raaga
liking and dhvesha disliking are kept away form one’s thinking,
the soul is bereft of any
vibhaava parinaama - unnatural thinking. Only due to this
unnatural thinking in soul,
it senses the pain and pleasure. So the absence or distancing them is
moksha.
From the vyavahaara point of view only, soul is sensing the pain
and pleasure.
The pain and pleasure is only an avoidable imagination or brahm
psychosis / obsession.
As we all know that substances are independent, uncreated,
indestructible and self-subsisting,
it does not require any assistance or help from outside for their
existence and function.
But soul’s lack of staunch faith or belief in the knowledge of the
self-only cause of the cycle
of birth and death and consequent pain and pleasure. What is pain and
pleasure in the
mundane soul?
Pain and pain is the order of the mundane soul any doubt? And pain and
pleasure is only the
kshanika vibhaava parinaama - momentary psychical expressions of
embodied soul,
the life or duration of such an expression is only one samaya.
Therefore, there is no pleasure at all in the mundane soul’s existence
in the true sense of
the feeling joy. The so-called pleasure experienced by mundane soul is
only the dilapidated
or distorted or milder version of pain.
Sukh - joy - is the inseparable quality of soul and so it is not to be
searched anywhere and
it has to be manifested by soul and soul alone. It cannot be obtained or
secured from outside
much less from even the Omniscient - Thrithankar. Thirthankar has
and enjoys only His bliss /
joy and not any others and vice se versa.
So, no one, including the devis or devas heavenly beings, much
less our venerable Thrithankar
can snatch one’s bliss provided one knows, believes and conducts one as
soul.
That apart, remembering or devotion and prayer to God are subha
bhaava or good though activity
of soul, the primary ground for the attainment of purity in soul or
avoidance of unnatural
thinking in soul. At this stage the parispanda vibration of soul,
which is a natural
phenomenon, is mild or less clumsy or effort oriented fall from intense
passions.
This cannot deliver liberation from the cycle of birth and death but
nevertheless it is the
preparatory ground or gateway to gain entry of soul into suddha
prinaama pure thought
activity.
So, from the vyavahaaric point of view even this stage of
devotion and prayer to the
vitraag Thirthankar is given the name of moksha maarg -
liberation path and the nischaya
point is one’s immersion in self alone will manifest one’s qualities and
that is real
liberation moksha.
Path is different from destination or goal. Path is the right way and
unless one treads
this path, the destination cannot be reached.
Muni Shree has rightly opined that there is neither vyavahaara
nor nischaya after attaining
moksha. These are only analysis happening in the gynaan gunn
knowledge quality of soul to
arrive at the right decision.
Q.5
Jainism worships omniscient but it does not follow others except its Tirthankars,
Is it
to be considered Contradictory in nature?
A.5
Jainism does not follow any body else, it is not so but the difference
is that
in
Jainism Ram, Hanuman etc. are not considered worthy to be worshiped in
their
royal
state but in the state after sacrificing all what they had. So this
can't
be said
contradictory but has to say that there is a difference in method of
worshipping. Thanks and regards.
Analysis:
The question, it is, inclined to be understood as under. Whether Jina
Dharma
has sanction to worship other than Thirthankars? If that is what the
question
is aimed at, then following may be attempted to understand and be the
answer.
Well, Muni Shreeji said that Jina Dharma or Jina Saasan made it very
clear that
Omniscient vitraaga Thirthankars are worthy of worship and does not
preclude
other Samaanya Kevalins viz.,Baghavaan Bharat and Baghavaan Baghubali as
they
also attained the Nirvaan but the difference is that they were not
helpful or
useful to aspirants in providing the path of liberation - Dhivya Dhoni
-
as
venerable Thirthankars blessed.
Rightly explained, Muni Shriji, that there is difference in method of
worship.
By that it means:
On the worship of Shri Ramji and Shri Anumahaanji, there is no bar as
they also secured their Nirvaan but as stated here in above, they have
not
blessed the aspirants with Dhiva Dhoni.
Besides, the veneration is popular for the above named two mostly
because of
Vaishnav faith orientation and is worshiped as avatar - based on the
concept
of creator, protector and destroyer theory. If one wishes to worship
these two
deified souls as vitraag Kevalins there may not be any deviation from
the path
of Moksha maarg.
So, it is very essential and in keeping with the principles of Jina
Saasan that
if there is a separate Jinalaya with presiding deity as Shri Ramji or
Shri Anumahaannji or as vitraag Jina Bimbs in other
Jinalayas, it is believed that a Jain may not be failing in his
knowledge,
faith and conduct or otherwise one is a grahitha mithyaadhristi -
strengthening
existing wrong belief. For there is every likelihood of one succumbing
to
mundane pressures and become a fallen angel.
Shri Padman Puran carries the name Shri Anumahan as against Shri Hanuman
in
Vaishnav Epics.
Apparent contradiction sensed by the questioner may be due to their
names being
found in both the vitraag Jain Sacred scripture - Shri Prathamanuyog -
Shri
Padma Puraan (Shri Pauma Charita) and also in Hindu epics Shri Valmiki
Ramaayan
and Shri Kamba Ramaayan
Q.6
Who is the creator of whole universe?
A.6 Each
soul is the architect of his own fortune God is out of attachment (Veetragi).
It is not right that he should create different types of persons such as
poor, rich, small,
big, beautiful, ugly. So god is not the creator of whole universe.
According to the Jainism,
every man is the creator of his own fortune. Creation (shrasthi)
is from the beginning
(Anadi)
Analysis:
Universe is composed of 6 kinds of substances and souls the prime
substance and its absence
leaves the rest irrelevant and useless. Soul being the knower and
seer, its presence makes the existence of other realities or substances
a fact and truth
or otherwise all the rest being inert and non-conscious would never know
its own existence
and function much less of others, any doubt?
So existence and functioning of all the 6 kinds of substances comes to
light only because of
soul lest the very alleged theory of creation itself would not have been
created.
Questions and doubts such as detailed in the venerable Muni Shree's
answer are only a few
and the list is unending. The very idea of creation is a misnomer as
existence presupposes
the beginning less ness for some thing cannot come into being from
nothing, any doubt?
The doctrine of vasthuthva - functionality, one of the common
qualities of all the 6 kinds
of substances of the universe, is an unique revelation of Thirthankar
and is either unknown
or wrongly known to the faiths that advocate creation theory. If this is
rightly known
and believed, the creation theory will vanish by itself.
Shri Thathvaarth Sutra asserts on vasthuthva
as under:
SAT DHRAVYA LAKSHANAM - Chap. 5, Sutra 29.
It means that existence or being is the differentia of a substance.
Utpada vyaya dhrauvya yuktam sat Chap 5, Sutra 30. It means that
existence is
characterized by
origination (utpada), disappearance or decay (vyaya) and
permanence (dhrouya).
From the above assertions it could be inferred that substance means it
should and ought
to possess existence. And existence presupposes the continuous
functioning - origination,
decay and permanence.
Example:
The existence of say our palm is a fact of life and its continuous
capability and
functioning in what ever shape and size only will confirm its existence,
any
doubt?
The open palm when it starts closing the openness of the palm is
disappearing and the closeness
of the palm is originating and while such change is taking place, the
palm continues to be
present in its entire fullness with out any reduction or increase,
acceptable.
Conclusion:
This intrinsic change that is imminent in a substance is either not
understood or
misunderstood as creation
and an authorship and ownership is injected in to their
spiritual order and named
it as creator god.
Q.7 Why have
Jainism and Buddhism been categorized
as religions of Atheists?
A.7 The reason of
saying Buddhism and Jainism, religions of atheist is not
that they do not accept the existence of soul and of God but that they
do not
accept him, the creator of Universe. That's why people think the
religions atheist.
Analysis:
You all know that the traditional and customary meaning from the
theological
view is related to the deified one - God, irrespective of the faith to
which
one belongs. Theist and atheist are equated to asthik and
naasthik from this
point of view only.
Traditional and customary meaning:
Asthik - one who
believes in the existence of
traditional God
Naasthik
- one who has no belief in the existence of traditional God.
Jina Dharma has no sanction for this theory. This does not
carry conviction in
Jina Saasana.
What is the stand of Jina Saasana in respect of these words?
The word asthik is born from the root word - sath -meaning
'is' ness / existence.
Asthithva - existence is one of the ordinary qualities of all the
six substances that
constitute this universe.
So anything that exists and exists by itself is the nature of substance
or in other
words that which subsist by itself in all the places and at all the
times exhibiting
all its qualities is substance, any doubt?
And now whether asthik / naasthik has relevance to the
traditional or customary meaning
of belief or no belief in God in the context of nature of substance?
No, could be the answer as it speaks of some thing other than self and
its nature
is self-conflicting and contradicting. Generally by all the faiths
excepting
Jina Dharma, it is by and large attributed to one super soul whose is
creator,
protector, destroyer, controller, administrator etc., of the substances
of
this universe.
No one has proof of such a super soul presenting ever in the universe
and discharging
such duties excepting in the puraans - literary works of
vedhic faiths and
few western and eastern faiths as rightly Dr. Shri C Devakumar opined.
So the existence of the super soul - God, one is inclined to be
convinced of its
doubtful nature and is not cognizable, any doubt?
But on the other hand, you and all of us - souls are concrete fact of
existence any doubt?
So, could there be any difficulty or obstacle in believing one's own
'is' ness
or existence?
Therefore, one who believes one's soul and its existence forever and
forever is asthik
and who does not is naasthik. This is the first step in securing
samyaktha.
Q.8 What is the importance of knowledge in Jainism?
A.8
great persons have said revealing the importance of right knowledge that
nothing
in this world is as much the cause of
happiness as right knowledge. It is as much
the cause of happiness as right knowledge.
It is the knowledge that makes us know
good and evil, removes the darkness of
ignorance and presents the real truth before us.
Analysis:
Of the infinite qualities that comprises and constitutes soul knowledge
quality
- gynaan gunn - is the most magnificent one for the simple
reason, only
this quality is capable of knowing it and others. All the rest qualities
are completely
devoid of this unique and wonderful capability or capacity. For instance
the bliss quality
- sukh or anand gunn - does not know it much less others. Only
the existence of
knowledge quality enables soul to experience or know the joy or bliss
that soul manifests.
So is with faith - shraddha or darshan gunn - and rest
all.
The discriminatory knowledge - bedh vigynaan - is the one
that analyzes and provides
information and decides. Thus knowledge that soul is different from
body, which was
already with soul but did not have the stamp of faith quality. When
discriminatory knowledge
confirms it as right, faith adds its stamp and that knowledge becomes
right knowledge.
And with the addition of right faith and soul having understood,
believed and conducts
as soul, it is the dawn of samyakthva.
Q.9 What
is the form of soul? When was this soul molded (created)?
A.9 The
form of soul is to know and see.
Chetanya is the shape of soul.
This is bodiless and perishable. It has neither
beginning nor end. It is Ajar,
Amar and everlasting.
Analysis:
That apart, on Soul venerable Acharya Shri Kund Kund Dev has in His
Rajagranth -
Shri Samayasar gives a crystal clear definition or picture of it.
(Prakrit language)
ARASAM ARUVAM AGANDHAM AVVATHAM CHEDHANAAGUNAM ASADHAM |
JAANN ALINGAGAGAHANAM JEEVAM ANIRDDHISHTA SANTANNAM
||
Soul is tasteless, formless, smell less, not understandable by sensory
organs and such kind of
substance possess chethana gunn - knowing and seeing quality.
Further such a substance is
soundless and not understandable by any physical marks of identification
besides it has
no any fixed body.
All the qualities detailed herein above are negative because mundane
soul is well experienced
in all the qualities of physical substances - pudgal - and so by
saying it has no touch,
taste, smell and color etc., it is easy for it to understand.
Soul is a perfect unit of substance and an important and prime
constituent of the universe
uncreated, indestructible, self subsisting, always exhibiting, sexless,
indivisible etc.,
and in short as Muni shree has said it is Amar, Ajar, Avinaashi,
Anaadhi and Ananth.
For more details please refer Shri Thathvaarth Sutra Chapter 2.
Q.10
Revered Sir, When did the seed of non attachment (Vairagya) grow
in your life?
A.10
My pre Sanskar has been very strong. Since child hood I liked to
live in the
company of elders in age and knowledge, visit saints and sadhu,
go to temples and to
live in the company of these saints.
When I was in fourth class with the age of eight or nine years, the old
mother died
in the home, then I became eager to know what death is, Chullak
Sumati Sagar Ji deeply
influenced me and I decided to conquer death and rebuke the lord of
death.
Analysis:
The inner urge - upadhan
kaaran - of Muni Shree was strong enough as stated by him and
Sullak Shri Sumati Saagarji was instrumental -
nimitta
kaaran was readily
available to the aspirant soul to further the cause of knowing the self
- soul.
Such and similar are the transformation that blessed all those who did
and
could attain Samyakthva culminating in Keval Gynaan.
Q.11
How do you like the life of worldly people?
A.11
The world of today is full of disturbances and tension. Terrorism,
corruption,
communalism, conflicts are increasing day by day. Every day destructive
weapons are
being developed. World peace is in danger. How people are living in such
a terrible atmosphere
when I think this, I feel pity. They should have the knowledge of truth
& should be free from
attachment. This is the only wish that I cherish.
Analysis:
Noble and candid indeed is
the wish of Muni Shree.
Pitying the ignorant and insolent and wishing for their early salvation
are the direction
blessed in the revelation of the Omniscient Thirthankar.
Compassion for the suffering and
endless tolerance for the impudent and arrogant are the ultimate
hallmark of aspirant soul
which is the suitable and propitious ground for the sprouting of
samyakthva in one.
In other words that condition of any soul is what one should develop to
serve the cause
of liberation.
Attachment is peripheral or merely an imagination of the ignorant soul
and nothing can
attach with any substance, as substances are independent and independent
from the
beginning less time and shall be so forever. This is the nature of
substance.
Contrary thinking is mithyaathva - wrong belief and soul
necessarily faces the
consequences and distances the dawn of samyakthva.
From the vyavahaaric point of view it is all right to carry on
the mundane transactions
merely to understand and know but not to accept it as truth and follow.
Therefore it becomes very evident that vyavahaa and nischaya
points of view are one of
the basics that an aspirant has to seek and learn, lest the path is not
set for the goal.
It is earnestly hoped and believed that quotes of Muni Shri coupled with
explanations
from the learned author of translation will serve better the cause of
the submissions.
Q.12
What things shall be forced by you for the well being of soul?
A.12 For the
welfare of soul, knowledge and
vairagaya
are much preached because with
the help of right knowledge, man steps out on path of well being
and eschews himself from
the path of wrongs. It is said "Vairagya
and knowledge are for the sake of soul's
happiness". Besides this if never shaking lamp of devotion, faith,
morality and humanity is
lit in the life of man, he sooner crosses the stairs of soul's
uplift-ment.
Analysis:
Actually nothing is forced or can be forced on any body rather it
is preaching, perhaps forcibly.
The well being of soul is nothing but manifesting of its own
qualities and that is Moksha.
Any one is happy or joyful, you all know that in the mundane world
in knowing and believing
only about one's own wealth or health, is that agreeable?
Certainly one will have no reason whatsoever to feel happy about
either neighbor's or any one
else's wealth and health.
Similarly the health or wealth of one - soul - is its own
qualities or strength or capabilities
and so when all its qualities are in full manifestation, that is
happiness and that is what all
the deified souls have known, believed and conducted which alone
is called Keval Gynaan
culminating in Siddhathva.
Knowledge quality alone possesses the capability of knowing and
seeing and all other qualities
are not blessed with that capability. Vairaagya is Vyaya
(destruction or decay of) + raag
(liking etc.,). So vairaagya - determination born out of
bedha vygnaan
- discriminatory knowledge, blesses one with right knowledge
coupled faith, conducts one in
the path determined.
Vairaagya can be right or wrong.
Knowledge of self which is endowed with inexhaustible wealth of
bliss is itself bliss,
any doubt? Ignorant of this information causes one to search
elsewhere and anywhere,
is that right?
Right knowledge and faith drives one's soul into the prime step of
entry into the ocean
of joy or bliss. That prime step is samyakthva.
Devotion to omniscient Thirthankar, faith in saptha
thathvaas - seven realities, moral
behavior and love for humanity are necessary from vyavahaaric
point of view as all of them
are external to soul. But they are necessary as they are subha
bhaavas - mild passions -
a very suitable ground for sowing the seed of samyakthva.
In asubha bhaava - intense passion
stage, it is next to impossibility to think of soul itself leave
alone preparing it for
elevation.
From the nischaya point of view soul, when determined to
secure bliss or manifest its qualities,
it enters into such subha bhaavas - calmness or least
disturbance in soul. Such a stage is
most conducive or suitable for furthering its path of liberation.
Pancha
labdhi (vyavahaar):
From the vyavahaaric point of view, milder passion stage -
1.
kshayopasama labdhi (karmic sprouting is in subsidence cum
destruction stage) soul enables itself to
think of itself and that leads to,
2.
visuddhi labdhi - subha bhaava stage.
And that leads soul to,
3. deshana labdhi - prompted to listen to vitraag
dharmic pravachan - sermon on passionless
soul to clear doubts. Having convinced by the sermons
from vitraag Guru, soul attempts to
conduct one as soul forgetting itself as man, woman,
teacher, student, etc. That is
4. prayogyatha labdi - practicing stage. and
5. karana labdhi- Finally, the soul secures samyakthva.
Then depending upon
the purity that is attained, various stages of soul are named from
the karmic
or
vyavaaaric point of view.
Very brief, is the explanation of labdi -
attainment.
Q.13 How can
Dharmacharya bring happiness to humanity?
A.13 The work of
power house is to give light not to pitch poles and set wires.
This man has to do himself. The lamp which has oil and batti gets
light from other
lighted lamp. The work of the lighted lamp is to give light which
lit several unlighted lamps.
Therefore create relation with the Guru. Seeing his meditation,
conduct, speech & constant
personality man himself is impressed and moves on the path of
soul's welfare.
Analysis:
Rightly said, Muni shree that 'man
has to do himself'.
Guru is only a nimitta -
instrumental
cause and an aspirant soul has to put forth or direct his
capability i.e., upayoga -
knowing and seeing into its own qualities. Not only Guru but also
the vitraag Thrithankar
is only a roll model to emulate and they cannot make a
samyakdrhishti, much less Keval Gynaani.
The example is vyavahaaric as light once lit cannot but
thro light or ever ready to lit
another unlit one. And the unlit one has to seek or make effort to
get lit from the lighted one.
Walking stick can help one to walk if one attempts but it cannot
make man walk.
Vitraag Dev, vitraag sastras and
vitraag Guru are only
instrumental causes and substantial
cause is only soul. They are ever ready.
Each soul is a powerhouse itself and all that aspirant soul has to
understand is that it
is no less a power house full and complete.
Q.14 Of
what most scarcity do you feel Sir, in life of youth, adults,
women and old people?
A.14
Today all are impressed with the western culture that is why today
religious and moral
values are losing their place. In the absence of religious rites,
non-tolerance, jealousy,
quarrel, suffering and feelings of hatred are growing. As a result
man seems to be sad
and uneasy today.
Analysis:
Perhaps what is meant was the deficiency in today's life of youth,
men and women both young and
old. If that is what the question was Muni Shri's reply may be
analyzed.
His contention was that the western culture has swayed the minds
of Jain community at large and
that has brought them down to a level of despondency or uneasiness
all day. Whereas one has
taken interest in western culture to make one's life happier but
it is reported that it is
other wise.
Has ever been the mundane soul, be it Jain or non-Jain, has ever
been in happiness, which was
explained in vitraaga Jina Dharma, and no is the emphatic
reply. Is that a correct statement?
Yes, it is because the mundane soul whether adopted Indian or
Western culture, as long as it
has no knowledge of itself, it has no option but to be suffering
and suffering continuously.
That is fact of life. And perhaps the intensity of suffering might
have increased by this
adoption.
Muni Shree's contention is that absence of religious rites;
non-tolerance, jealousy, quarrel,
and hatred are growing which has resulted in sadness and
uneasiness today. What are religious
rites? Is it performing poojas, vidhaanas and aaratis
etc., and if that is so, we are now
seeing more now a days, and more and more temples are constructed,
Panchakalyaan Prathistaas
are performed, large scale vidhaanas are being performed
with such unprecedented pomp and show.
But whereas individual visiting temple has become a rare sight,
performing pooja by one's
own hand is loosing value and merit, study of vitraag
scriptures have become more a social
symbol. Conventions, conferences and shibirs are conducted
on a routine fashion.
All this explains the value one has attached to one self or any
thing else.
Intolerance, jealousy, quarrel, and hatred were all there, from
beginning less time and due
to invention and development of communication and transport now,
more and more information is
reaching now faster and clearer. Thus the magnitude is appearing
to be more now but such vibhaav
parinaama in individuals has been a perpetual phenomenon
till one knows oneself and behaves
as oneself - soul.
Vitraag Jain Dharma has spelt out that the number of
individuals engaged in tortuous barbaric
actions would increase both in number and intensity, as the days
are moving in the 5th kal
towards pralaya at the end of 6th kal - Athidhusma -
of the half time cycle - hunda
avasarpini. But the 108 souls attaining liberation and same
number getting out of nithya nigod
is being maintained despite all these. So getting worried about
the mundane world do not help
any one excepting one exerts oneself in concentrating on one self
- soul for its purification
unmindful of result, as action will have reaction. We can at least
build up conducive and
suitable condition for sowing the seed of Samyakthva.
In short it is lack or absence of the right knowledge and right
belief of the self in the
individual that is the deficiency of the mundane soul from the
beginning less time.
Q.15
What is the brake of life train?
A.15
self control (Saiyam) is the brake of life train. As if
brakes of the train fail,
it throws the passengers into ditch. So if there is no self
control in life, it also goes deep
into ditches of hell. Similarly self control is highly needed for
the
upliftment of life.
Analysis:
Ending the apparently seen to be endless process of birth and
death is end of one's wrong
knowledge, belief and conduct - mithyaathva - of one's own
self - soul. Once the right knowledge
and faith is secured by one's own discriminatory knowledge -
bedh vigynaan, the path of
liberation - will unfold itself as the right knowledge and right
faith of one's own soul is
determined or conclusively established coupled with right faith is
liberation path.
What is right knowledge
right faith and right conduct?
Belief in the knowledge of one's own soul as it exists ie., an
uncreated, indestructible and
self subsisting substance. It carries or composed of infinite
knowledge, infinite faith,
infinite strength, infinite bliss etc., as special qualities and
infinitely permanent,
infinitely occupying space, infinitely functioning, infinitely
exhibiting etc., as ordinary
qualities.
Having ascertained and determined that one is endowed with such
qualities, naturally one will
conduct accordingly and that is the dawn of Samyakthva, the
prime step in the liberation path.
Likely that the conduct in one may happen with time difference but
need not be worried or
disturbed as Samyakdhrishti is sure to secure his
Nirvaan with in or not more than the time
for associating with half the inert material particles in the
universe - ardha pudgal
parivarthan. Jain sacred scriptures confirm it between 3
and 10.
Rightly pointed out, Muni Shree that self control as the way out
which is none other than the
adherence to ratna
triya - right faith, right knowledge and right
conduct - immersing one's
knowing and seeing in one's own qualities. Names may differ from
various points of
view but the essence is one and the same. Container may change but
the contained is same.
Q.16 What is the
difference between charity and sacrifice?
A.16 Charity is of
external things and
Tyag (sacrifice) is the auspicious process of
internal
feelings. Tyag is of internal evil feelings. In
charity (Daya) giver is superior and receiver is
inferior. There is no question of superiority and inferiority in
Tyag. Dana needs two sides.
Tyag needs not body else but himself.
Analysis:
Thyaag -
sacrifice and dhaan - charity is generally known
meanings of the two words.
Both are appearing to be relating to renunciation or giving away
or leaving.
But there are similarities and difference between the two and how
is that?
Thyaag:
Thyaag is atma dharma.
Prathyakhan is a conduct of both the householder and
ascetic and again it is vyavahaar
and nischya. From the vyavahaaric point of view to
detach or disown all those which are
physical and does not belong to soul such as house, land, gold,
money, etc., and name
and fame, etc. But these are harmless.
Rightly said Muni Shree that it is relating to soul's
paryaayaas or parinamans which are not
natural but unnatural - vibhaava bhaava - such as wrong
faith, mine and mine ness on the
above referred to material possessions, liking and disliking,
anger, deceit, greed, pride etc.,
which have to be distanced from soul as their association is
detrimental to soul's path of
liberation. But they cannot but come and go only in soul and
nowhere else. How to distance them?
Only by immersing in one's own qualities. This is nischaya
view and it is only for Munis.
The fruits of this thyaag Dhrama causes improvement in
soul's purity.
Dhaan:
Dhaan is one of the six duties of householder and is also a
vrath.
Here again dhaan is also both from vyavahaar and
nischaya.
Householder is to give in charity objects of help and safety. This
is both out of pity - karuna
and piety - vinaya/bakthi.
Dhaan is classified in to four viz.,
anna dhaan,
aushadha dhaan,
abhaya dhaan
and
gynaana dhaan.
And again the householder has to be selective in
recipients of this charity
as help or service
rendered should not go to negate the object of pity as feeding a
thief or an
unsocial element
would perpetuate further the evil. This is from vyavahaaric
point of view.
Gynaan Dhaan - preaching to one self about the self
- soul - is improving the purity of the
self to secure Samyaktha and culminates in Keval Gynaan.
Gynaan about the self and belief
in it is food for suffering soul, medicine - aushad - to ailing
soul from wrong belief,
protects - abhaya - fall from samyakthva and this is
from nischaya point of view.
Q.17
Does Parva prove to be a source of transforming human
conscience? What is the
difference between
Parvas and festivals?
A.17
Yes, Parva becomes the cause of transforming human
conscience. Parva means Pa-ra-va.
It means to vomit out the sins from the core of heart and mind.
That is the Parva which makes
man free from sins or evil feelings. Parva acts like an
indicator of directions or like a mile
stone they prove to be helpful to people to reach the goal which
they had lost otherwise.
like that guard, Parva makes us alert. It asks to wake lest
our sole property should not be
robbed in deep sleep or to say that Parva charges your
discharged battery of life. Only the
difference between Parva and festival is that festival prefers
attachment while Parva shows
sacrifice (Tyag). Festival comes among us with some
incident while Parva is everlasting and
comes before us with universal truth. Today festival has been
confined only to eating
and drinking and enjoying. Deepawali, Rakshabandhan,
Holi etc are festivals. Ashtami,
Chaturdasi, Paryushan etc are Parvas.
Analysis:
Very right was Muni Shree in having elaborated the Dasalakshan
parva and it is from the
vyavahaaric point of view to be observed 3 times in a year
of 12 months but due to laxity
on the part of the householder and to some extent in ascetic life
too, it is mostly
observed only once that falls in the rainy month - September. It
is to remind one to one's
own precious qualities.
It is mostly for the ascetics and an apology for householders
because it is complete immersion
of upayoga in the self.
It is not clear how paryushan is related and equated to
Dashalakshana Parva as Parva is for
10 days and paryushan is for 8 days and there are objective
and subjective differences besides
Parva is anadhi and Paryushan is saadhi
etc. This may perhaps, be due to the synchronization
of the two in the same month and some virtues are common to both.
That apart, festivals and fairs detailed are mostly with social
objective and
worldly - vyavahaaric view.
To remind one his qualities or virtues, this vrath is
observed and vidhan is conducted for
10 days. 10 sub divisions as virtues of the conduct quality -
charitra - of soul are reminded
one each day. They are:
uttama kshama
Dharma- forbearance,
uttama
maardhav Dharma- modesty,
uttama aarjav
Dharma-straightforwardness,
uttama soucha
Dharma-truthfulness,
uttama
satya Dharma- purity,
uttama samyama
Dharma- self restraint,
uttama tapa
Dharma-austerity,
uttama thyaaga
Dharma- renunciation,
uttama akinchanya
Dharma- non attachment, and
uttama brahmachariya
Dharma- celibacy and
these
constitute the virtue or duty of Muni,
Q.18
How much useful is
vegetarianism and purity of food for the prevention of diseases?
A.18
Long life and vegetarianism go together. The inventions of modern
researchers and
scientist have cleared that vegetarian food not only provides high
quality proteins but
also other nutrients elements like vitamins, calories, minerals
etc are achieved in
greater quantities. Balanced vegetarian food provides more health,
strength and long
life while non-vegetarian is more dangerous for us and invites non
curable diseases for us.
According to the medical report issued by W.H.O in 1981
non-vegetarian food gives birth
to 134 types of diseases.
Analysis:
Muni Shree has been, if what is stated herein above is only
what was spoken on it, then
conveyed purely vyvahaaric view and the nischaya
view, we are unfortunate to have been
not blessed.
Quite interesting that Muni Shree spoke only on physical
health of the individual and
not explaining the indirect or the instrumental effect of
vegetarian food - pure food
- on soul as this is normally would and could be the subject that
comes out of aspirant
Muni Shree.
However, the replies of Muni Shree have been strictly to
the point raised in
the question.
Longevity of one is dependent of the soul's destined time to leave
the body and body
to disintegrate depends on its own time. But the happening of both
is simultaneous.
'Long life and vegetarianism' is most general and is not universal
in application
as even the strict vegetarian is meeting the death at short span
and a non-vegetarian
lives for more than average span talked about. But this is an
unfavorable point
for the votaries to be talked with.
Q.19 What kind of
dangers are caused by eating western food?
A.19
following western civilization, man has lost the reasoning of
eatables and non
eatables. He is trying to make his stomach sepulcher by eating
Chinese food, Chicken
omelets etc. When man takes such heavy dishes, his intestines are
not capable to digest
such food easily. So he has to take the help of wine etc on
account of which many kinds
of diseases take birth.
Analysis:
Muni Shree is right to have pointed out the telling effects
of non-vegetarian food on the
body and soul. Of course majority of the westerners prefer
non-vegetarian food but there
are exceptions to that as even in Bhaarat also, there are
exceptions to this vegetarian
food following.
Rightly said that the non-vegetarian is making his stomach a
burial ground.
Besides, the germination is faster in the dead tissues of the
animal and longer the
duration kept as such, higher the speed of germination. Naturally,
such kind of food when taken,
one becomes instrumental and a willing killer of mostly mobile
lives - thrasa jives - in it.
Furthermore, such germs carry in them both harmful and most
harmful ingredients that might
cause unthinkable diseases.
Drunkenness is a corollary to non-vegetarian food and go hand in
hand and one is prone to
commit and become himsac - violent not only for others but
also more to oneself.
Q.20
What is greater loss caused my meat eating?
A.20 If
there is any enemy of right living that is meat eating.. Because
of meat eating man
becomes most brute and animal like. Due to animal trends, the life
of society and country
becomes uneasy and disturbed. Due to growing tendency of meat
eating, day by day our
animal wealth is decreasing. Balance of nature is getting
disturbed. Meat eating is harmful
from all the points of view like economic, religious, social,
moral and conductive (Charitrik).
Analysis:
Non-vegetarian food develops generally in one a rough behavior due
to the contents of that food.
The soul suffers very much and the penalty of non-vegetarian food
consumption is unimaginable
which is cent percent avoidable. Animal mouth disease - cow and
pig and bird - hen and cock
- disease are a few to quote and consequent death and suffering
are daily news in not only west
but also in east. World organizations are cautioning and such
cautioning causes merciless killing
of millions of animal and bird lives. The loss and damage that is
caused and the imaginary
benefit that is talked about is nothing but short of madness.
One is loosing one itself and causes such damage that for millions
of years one has to suffer
in the cycle of heinous birth and death. Choice is one's By the
way, once, one interested person
in Jina Dharma to adopt, has thrown the following question to a
learned scholar of Jina Dharma:
Question:
How a person born and living in Artic or Antarctic regions or
coldest regions of the universe
can think of vegetarian food for his living?
Reply:
Scholar replied him that your very thinking of embracing Jina
Dharma is veritable force to
throw you a wonderful chance to be born in such a place to follow
and practice Jina Dharma but
again when such a chance is a reality, one should not divert or
derail from the noble and
virtuous path.
Repeat "Knock thou, thou shall be heard, ask thou, thou shall be
given," and not any one
including Tirthankars.
Note:- The words
shown in italic are from prakrit language. Incase any error
/omission is noticed the
same may kindly be
brought to our notice and/or the article be read after rectifying the
same.
To be
continued......
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