Light To Lamp Lights: 0.2 ►Q&A

Question: The Indian economy has been passing through many phases of ups and downs. What can an ordinary man do to diffuse the deepening economic crisis in the country?

Answer: This question would have to be considered from two points of view. One viewpoint favours increased desires and needs as the way to progress. The other viewpoint is for minimising desires and needs and curtailing new enterprises as that is the way to peace. The first alternative may well be the road to progress, but it means the continuation of tensions and disturbances. The second alternative may not lead to much progress, but man can be free from tensions and live in happiness and peace. The only difficulty is that in this competitive age, man does not wish to lag behind. Nevertheless, the brake would have to be applied at some stage or the other. Man would not be able to live in peace without balancing high desires and needs.

Question: The front pages of the daily newspapers are always full of news about kidnappings, murders, arson, accidents, etc. Is it not necessary to change this style in the interest of the emotional health of the individuals?

Answer: There are many other things also necessary for emotional health. But who ever pays attention to them? Not only the welfare of human beings but also the welfare of the human culture is the responsibility of the media. But it seems that no definite policy has been decided in this regard. Whether it is the press or All India Radio or Doordarshan, the problem can be solved, if the person in charge give a serious thought and give preference to the news aimed at nation-building. The function of the media is to inform the readers, listeners or viewers about the existing state of affairs. But what would the journalists do if the readers are more interested only in the news about abductions, murders, accidents etc? If the readers have refined tastes, if they evince greater interest in the news related to the life values, then the journalists would necessarily have to change their style. Otherwise, the current trend is so powerful that it is not possible to bring about any change in it through small attempts.

Question: What is the source of inspiration behind the participation by the working class in violent disturbances and acts of sabotage?

Answer: In the present industrial age, the working class forms a very big section. This class is more capable and more self-reliant compared to other classes. The basis of its self-reliance is its own endeavour. Those people who do not make efforts are overcome by indifference and feeling of inferiority. The rich class shows indifference and the beggars suffer from the feeling of inferiority. The working classes are self-reliant. Hence, they are free from both these bad traits mentioned above. Their way of life may be the most innocent among all ways of living. Still society is an institution which is always in transition. There is no iron curtain in it that would prevent the transmission of each other's ideas. The sense of dedication and integrity among the working class people is influenced by the mutual communication. That influence manifests itself in two ways— by the act of pursuance and by the feeling of revolt. The ideas of other classes get transmitted among the people of the working class, as a result of which some evil influences have become active. As far as the social malpractices are concerned, their influence spreads in the process of pursuance. As far as the question of social malpractices is concerned, their transmission takes place because of the tendency to imitate. The tendency of dishonesty is encouraged because of the weakness of conduct and also because of a feeling of revolt because of the exploitation of one's labour. At such moments, the feeling among such people is that they work hard but their reward is not commensurate with their efforts. The rich people who do not exert themselves roll in wealth, whereas those who labour hard have to live in want. The trend of dishonesty thriving in the absence of dedication cannot even be stopped. From this point of view, honesty among the working class people depends both on their faith in conduct and on social transmission.

Question: Is honesty among the working class people related to society in any way?

Answer: The mental satisfaction among the working class people, their difficult living conditions and improper encouragement drive them to the path of violence. The basic reason for this is bas tendencies. If the individual possesses righteous tendencies, no situation can lead him to the path of evil. The base tendencies strengthen mentaldissatisfaction. Economic and social hardships lead to the imbalance of the mind. In a state of dissatisfaction and imbalance, the individual cannot distinguish between what should be done and what should not be done. When the individual is surrounded by economic hardships, he wants to bring himself out of that situation by resorting to all possible means. There are some people who give more importance to character than to wealth. But people with such devotion are few to be found. Usually the individual does not wish to combat against his weakness. He tries to merge it in himself. Wealth is a very great weakness of the human society. If the working class people are even slightly provoked and if the carrot of some conveniences and momentary gains is dangled before them, they are prepared to do everything. Some people make use of the people living in poverty and exploit them for their own selfish ends and push them into the fire of violence.

Question: How can the labour class be alert about their duties? What guidelines would you provide for them?

Answer: Man has three types of tendencies-righteous (sattvik), luxurious (rajasik) and base (tamasik). They are related to the three attributes (gunas) of human nature. These attributes are the product of one's food, atmosphere, and temperament and depends on all these factors. The person to whom stimulating food and exciting atmosphere are available develops mental traits with fondness for intoxicants. He has a wrathful temperament and he loses his softness. The working class people, by getting into the wrong habits of drinking and smoking, open the way for the development of base tendencies in their nature.

One belief which is gaining ground these days is that the working class people should imbibe intoxicating substances for entertaining themselves or freeing themselves from worries. This is not a belief that could be beneficial. Those who put forth such an argument or consume such substances under such a belief are not doing any good for the working class. Everyone needs to have means of entertainment. It is also necessary to make efforts to free one from worries. But those efforts should be such that they do not have any ill effects from the economic point of view and from the point of view of character.

One's ability to work is enhanced by seeing and using nice, beautiful, and graceful things. The ability to work diminishes in a dull and drab atmosphere. This is a psychological principle. We accept this principle. But we also believe that there can be nicety, beauty and grace only where grotesqueness, ugliness, and harshness are not allowed to grow. The momentary experience of happiness or relief resulting from the consumption of intoxicating substances makes life rough and rugged in the long run. Therefore, its usefulness cannot be accepted. Intoxicating substances are harmful for life. The righteous means of entertainment provided by the Indian tradition for the pleasant state of the mind or for freedom from care have been forgotten. In this process of forgetting righteousness was born the base mentality and the base tendencies came into vogue.

Question: What is your view about the origin of the base tendencies of the mind?

Answer: In ancient times, worship and devotion were the greatest means of entertainment and freedom from care. When a person is neck deep in his intense love for God, he becomes so absorbed in it that he forgets all his problems. Devotion can be of two kinds—it can be devotion to one's object of worship or it can be devotion to Nature. The individual who knows to be devoted is never bothered by the burden of worries and does not make himself burdensome.

Even the consumption of liquor makes one forget his worried only for the moment. But along with it, he also forgets the reality and he engages himself in wrongful activities. But in worship and devotion, the reality is right before one's mind. For the individual whose thinking is centred on the currents of the Universal Truth, devotion itself can provide him the experience of joy.

In the present age, the individual who leads the life like an aboriginal and who has not come in social contacts, inundates his life with joy through worship and devotion. But the same individual, once he develops social contacts, links his mental trends with convention and blind faith and his faith in righteousness is diminished. The decline of righteousness and the growing anxieties push him close  to the intoxicating substances. As a result, the base tendencies find encouragement. With the growing of the base tendencies, violence, sabotage, indifference, slackness in performance of duty etc. are also encouraged. Hence, freedom from addictions is very important for the working class.

Question: Kindly discuss those righteous means which were accepted by the Indian tradition.

Answer: The correct version of a working class man is his faith and alertness. Any person who has faith in the performance of duty cannot indulge in anything like indifference, injustice or profiteering. Lack of love for the country is also one of the reasons for the lack of sense of duty. If one cherishes lofty love for his own country, any tendency like indifference would have no chance to grow. The individual has certain duties to perform even for the family and strengthening his own character. The working class is meant only for being alert with regard to the following of the rules of anuvrat. The member of the working class whose life is cultured, who is not given to any addictions, who does not gamble and does not support evil practices like child marriages and funeral feasts, who does not squander his earnings in liquor, cinema, cigarettes etc. who does not shirk work and is alert about his responsibility can never deviate from the path of duty. The life of the working class is not only the most appropriate way of life, but it is a very great power of the country. The currents of anuvrat followed by the working class can bring unprecedented efficiency to this power by giving it a halo of the richness of character.

Question:  Is the special Samvatsari Parva of Jainism a contribution of Bhagwan Mahavira or was it observed even before his time? What was its form in ancient India?

Answer: The tradition of special worship and fast (Paryushan) was prevalent even in the days of the enlightened Parshva. The only difference is that in the days of Bhagwan Mahavira the observance of Paryushan was compulsory and during the days of the enlightened Parshva, it was recognised as a voluntary practice. The monks of that period took to worship if they thought it necessary. They even avoided it if they found it unnecessary.

The main basis of Paryushana is the ban on travelling during the rainy season (Chaturmasa). It rains during the Chaturmasa. Vegetation grows thick during the rainy season. All kinds of living creatures appear. The roads are not convenient for walking. Under these circumstances, there is a provision for the monk to stay in one place. It is on this basis alone that the idea of Paryushan was conceived. Along with it, provision for penance, resolution to abstain from delicious and heavy food, seclusion, study, meditation etc. were also made.

No independent mention is available with regard to the form of the observance of Paryushan prevailing during the time of the enlightened Parshva. It is also difficult to say in what form it was prevalent in the days of Bhagwan Mahavira. Some references about Paryushan are found in the Chheda Sutra. Its clear description is found in the Paryushan Kalpa. It is the work belonging to the period after the nirvana of Mahavira. That is why the arrangements provided in the succeeding period have been added to it. Generally speaking, it can be said that the Paryushan is related to the establishment of the practice of Chaturmasa. From that point of view, the fifth day of the bright fortnight of the month of Bhadrapada is the last day and that time limit cannot be violated. On that day the Samvatsari fast was observed. The resolutions about abstinence from delicious and heavy food were also being carried out. These practices seem to have developed during later times.

Question: When and why did the tradition of observing the greatest Parva at different times came into vogue?

Answer: Jainism has two main traditions— Swetambara and Digambara. The Digambara tradition rejected the Agama/Sutras. As a result, many conventional practices were given up. It is surprising that in that tradition, no description of the Paryushan Parva is available. The Digambaras observe (DashaLakshna). Its beginning is the fifth day of the bright fortnight of the month of Bhadrapada. In the Digambara tradition, that day has been fixed for the Paryushan or the Samvatsari from accident times. Under special circumstances, Kalakacharya had observed that Parva on the fourth day of the bright fortnight of the month of Bhadrapada. History shows that Satavahana, the king of Pratishthanpura came in contact with Kalakacharya and was impressed by him. Kalakacharya explained to him the.significance of the Samvatsari Parva. Satavahana urged Kalakacharya "Oh, great Guru, I wish to observe the Samvatsari Parva. But I am facing a problem. On the fifth day of Bhadrapada, the Indra Mahotsava has been organised in our city and I have got to be present on that occasion. Therefore, I would not be able to be present at the observance of the Samvatsari Parva. If you can observe this Parva on the sixth day of Bhadrapada, I shall be free and I would reach here.

Kalakacharya said, "That is impossible. Our Agamas do not permit contravening the fifth day." Then the king pleaded, "If it is possible arrange to observe that Parva one day in advance." Kalakacharya accepted that proposal and the Samvatsari was observed on the fourth day of Bhadrapada. What was done as a special case to meet the demand of a specific situation became a regular practice. Thus among the Swetambaras, the Samvatsari Parva came to be observed on two days—the fourth and the fifth days of Bhadrapada. Even those who observe the Samvatsari on the fourth day of Bhadrapada accept that from the point of view of the Agamas, the fifth day is fixed for the observance of the Samvatsari. But, since Kalakacharya observed it on the fourth day, we follow the same day. Kalakacharya's time was the first century before the vikrama era.

Question: How is it that all Jaina preceptors, who believe in non-absolutism, have not been able to agree on the uniformity about the observance of Samvatsari despite ardent efforts'? Is there any possibility of their taking a unanimous position in near future?

Answer: Non-absolutism is a philosophy, a doctrine. It cannot be believed that it is being followed in practice. The reality is that the majority of the Jains do not understand non-absolutism at all. Even whatever little they know is overshadowed by tradition and sectarian outlook. The question which has been raised is a great problem facing the believers in non-absolutism. If this question is not answered in this age of science and rationality, it would grow still more in proportion.

In this context, I have got an idea in my mind. According to this idea, it is necessary to hold a congregation comprising of preceptors, sages, lay votaries (sravakas) and scholars. There should be no delay about it. A comprehensive plan should be prepared in the near future. I see in it the solution to this problem. If all of them sit together and think about it, give their comments and critically study the problem, then a way could certainly be found. Not only the question of Samvatsari, many other questions could also be solved.

When should this congregation be held? Where and how should it be held? Let some representatives of some sects decide this. We have taken an initiative in this matter. We have started discussing this subject with some scholars, literary figures, journalists and respected sages. It is necessary that this discussion is carried forward and takes a collective shape. Then we can have before up the desired results.

Question:  Do the followers of Jainism try to persuade people from their neighborhood to join them in the observance of this great Parva?

Answer: The Paryushan is a great Parva and is very useful from the point of view of spiritualism, society and family. But compared to its importance, are widespread attempt being made for its observance? A few individuals are making some attempts. But if these attempts are properly evaluated and if the people following Jainism employ their energies for spreading them far and wide, then this Parva can assume a universal dimension. But where do we find the expected attempts being made for widespread observance of not only the Paryushan Parva, but even about any other subject? The Jains have either not understood this need or their attention has not been drawn in that direction at all.

The spiritual value of the Paryushan Parva is obvious. Its value from the point of view of society and family is also by no means less. It can play a valuable role in establishing amity in society and family from this point of view, it can be called a Parva of amity and friendship. If the observance of this annual Parva is property organised on a large scale in social and family atmosphere, many knots continuously tightening within could be unravelled. Mutual hostility and animosity could be allayed. There could be freedom from knocking at the doors of the courts. Solutions could be found to innumerable that spread poison in the family right inside the house.

This Parva of friendship is an important document of the history of the world. It is not appropriate to restrict it within the limits of any particular sect. It is the Parva of peaceful co-existence and harmony. It is the Parva that makes us aware about life. It is the Parva of collective endeavour. Participation by all in the Parva is essential.

Question:  Has the life of the people of India been influenced by this great Parva which has been traditionally observed for thousands of years? Is it possible to prepare a systematic outline for active training in non-violence throughout the country on the occasion of this day?

Answer: People’s life has also been influenced to the extent that the observance of this Parva has spread. When it has not spread very wide, how can we even think about its widespread influence? For the past few years, the matter of observing the Samvatsari Parva as the Non-violence Day has been under discussion. The proposal to declare the Samvatsari Day as the Non-violence Day had been even sent to the Government of India. But so long as all the Jains do not agree about observing it on the same day, the matter cannot proceed further.

If all the Jains recognised only one day for this Parva, the idea of the Non-violence Day could become a reality. It appears that the point of training in Non-violence could also be linked with it. Nonviolence is the demand of the age. It has solutions for innumerable questions of the day. In the context of the Non-violence Day, the plan for the training in non-violence can be given a very wide scope. If even now nothing concrete is done in this matter, time would just slip from our hands. How long would this great Parva which is so valuable for the world culture, wait for a universal agreement?

Question:  Many people have been heard saying that the philosophy of Bhagwan Mahavira is capable of becoming a world philosophy. Still, it does not look as though it is going to be such a world philosophy. What is your view on this matter?

Answer: It is an irrefutable fact that the Jain philosophy is capable of becoming the philosophy for the world. Such a universal, generous and scientific philosophy is extremely rare. Some things are universally spread, but they are not scientific. Some things are scientific but they are not universal. In the Jain philosophy, all things are found together. The question is why did it not become the world philosophy? Why is it not becoming the world philosophy? Such curiosity is not unnatural, because it has been possible to do nothing of that nature from the forum of the Jain religion or philosophy. But the echoes of the basic tenets of the Jain philosophy— relativism, harmony, co-existence, etc. are heard throughout the world. It is true that the people of the world have not embraced Jainism. Nevertheless, wherever they associate themselves with the way of life based on relativism, harmony, etc., the philosophy of Mahavira would automatically fructify.

In this connection, I wish to cite an incident at the Jodhpur Rotary Club. An enlightened member of the club asked a question "Why are the Jains so few in numbers?" I replied, "The statistical figures that have come to us are not correct, because in this counting, only the people born in the Jain families have been included. Among the Jains, there are likely to be many people who have neither any knowledge of the principles of Jainism, nor do they observe those principles in practice. If such people are not counted, then the number of the Jains would become still smaller. But there is also another point of view. "Why should the people, though not Jains by birth, but who believe in non-violence, be not regarded as Jains by conduct?"

Question: Bhagwan Mahavira regarded casteism as not essential. Still how did the religion promulgated by him itself restricted to a particular community?

Answer: The religion established by Bhagwan Mahavira was so much distorted by his followers that if Bhagwan Mahavira himself comes and sees, he would wonder if it was the same religion he had expounded. His religion aimed at self-purification and peace of the soul. The pursuit of that religion purified one's life. Then some elements which crept into this religion, which was absolutely pure, confined it to rites and rituals. How would a religion functioning for popular entertainment or stereotype practices maintain its pure form? When did any religion entertain the distinction of touch ability and untouchability? When did any religion advocate commitment to casteism? When did any religion include the practice of the worship of wealth? When did any religion encourage the practice of amassing possessions? When were possessions included in religion? With how many ostentatious practices and wealth Bhagwan Mahavira himself had been associated! It is my frank opinion that the religion which Bhagwan Mahavira preached can never be held in the tightening grip of considerations of community, class or caste. It was exactly on the basis of this concept that Acharya Bhikshu proclaimed a universal religion. We started the programme of anuvrat as 'Jainism in practice', only on the basis of this proclamation. Through this programme, people from other communities are making determined efforts to give a new direction to their lives by accepting the principles of Jainism. Many other religious preceptors also have worked with this end in view. Times are also in our favour. If the thinking people belonging to all sects of Jainism make efforts, Jainism can be made into a religion that would spread far and wide.

Question:  Looking at violence being perpetrated in the naked form in the very land where Mahavira spread the nectar of non-violence, many people ask why Mahavira's non-violence is not a dominating force in the country? Is there any easy way to combat violence that is growing because of communal frenzy or terrorism?

Answer: The country in which great or dispassionate men have been born may not necessarily be a dispassionate country. It is too much to imagine that the clouds of violence would never hover over the land where Mahavira preached non-violence. Every age has its own problems. No problem can be solved merely by looking into the past of any country. Appropriate efforts are needed to be made in the context of the present age.

Bihar was Bhagwan Mahavira's birth-place as well as well as his place of action. If work is done there with wider outlook, there is scope of change in the prevailing conditions. In some regions, constructive efforts have begun through anuvrat and prekshadhyan. In these areas, the problem of violence has been created more by politics than by life pattern of the people. The need for a systematic and appropriate guidance cannot be disregarded. If the thinking of the people involved in violence takes a positive turn, it would be possible to reinstate Mahavira's non-violence. The easiest way to do it is to free ourselves from prejudices and have mutual dialogues.

Question:  Is there any plan to propagate the scientific aspect of Jainism through the Jain Vishva Bharati?

Answer: The activities of the Jain Vishva Bharati have inspired the hope that this institution can play an important role in spreading Jainism in the world. From this point of view, mainly two activities are being carried on at the Jain Vishva Bharati. First is the study and research of Jainology at the Jain Vishva Bharati Institute, which is a deemed university. Second is the activity of an international seminar from the point of view of training in non-violence. Those who participated in the seminar were a large number of people with a scientific bent of mind. It was their view that to make the principle of non-violence practically viable, such methods should be adopted that would give a new turn to people's lives. For that, it is necessary to make intensive efforts in certain selected regions.

Question:  You have said Jainism is capable of becoming people’s religion or the world religion. What is the programme through which this statement can be put into practice?

Answer: Jainism has enough potential to become people's religion. A few aspects of Jainism are being mentioned here:

1. Jainism is humanistic. It does not distinguish human beings on the basis of community or colour. It believes in the principle that human race is one.
2. Jainism has enunciated the universal tenets of religion. It has not closed the doors to moksha or realisation of the Supreme Being even for those who are outside the fold of Jainism.
3. Jainism is a non-absolutist religion. It has provided an outlook to discover truth in the ideas of every religion or person.
4. Jainism is a religion of harmony. It has attempted to establish harmony with apparently opposite ideas adopting a relativist approach. Its result is the co-existence with opposite ideas and social and political systems.
5. Jainism developed the principle of non-violence and non-possession for friendship and peace in the world. It has the potential of building a healthy society. Communalism, sectarian fanaticism, insistence on wrong views, non-relative outlook, and concepts opposed to an attitude of co-existence make a religion narrow. Jainism has remained above such concepts.

It has the capacity to become the world religion. But it is not been possible to fully propagate it and its tenets were not taken to the people in general. Hence, it did not become universal or the religion of the world. If the principles of Jainism could be explained to the people in the real sense, then there could be no doubt about its universality.

Question: At one time, Jainism had a dominant influence on people from the common level up to the royal families. Why has its influence now narrowed down only to a particular class?

Answer: Any religion grows and spreads according to the influence its leaders can exercise. At the same time, charisma and rhetorical skill are also important. In ancient times, some powerful acharyas influenced kings by their miraculous powers. If one ruler embraced Jainism, millions of people automatically followed his example. But with that end of the age, the kings, their power to lead also diminished. In such a situation, the process of the spread of religion in the name of any particular person was obstructed.

In those days, the Jains especially in the South had programmes for rendering service. They used to make provision for meals for all in their own village and towns. They made medicines easily available and provided educational facilities. People who accepted Jainism were made free from all fears. All these four programmes had a widespread influence. Thereby, people got naturally attracted towards Jainism. No matter how high the principles of any religion may be, they do not become acceptable in the absence of public service. So long as the Jains do not establish their influence in the country and they do not undertake effective programmes for rendering service, there would be difficulties about taking Jainism to the common people.

Jainism did not accept narrow-minded concepts like casteism, distinction of touch ability and un-touch ability, sectarianism etc. However, following the trends of the age, the Jains allowed some of such ideas to grow within its sphere of influence. This too is one of the main reasons why Jainism confined itself to a particular class.

Question: the followers of religions like Christianity, Islam etc. accept a certain minimum code of conduct. Do the Jains also have such a code of conduct? If not, what in your view can be the outline of such code of conduct?

Answer: Generally, every religion has its prescribed code of conduct. In the case of those who are fully committed to the conventional code of conduct, it gets transmitted from generation to generation and thus keeps itself alive. In the case of those religions whose followers are indifferent towards their religious code of conduct, it gradually dies out. Jainism also has its minimum code of conduct. Because of less commitment to it on the part of the Jains, it has not been possible to maintain uniformity in their religious practices. If attempts are made with a definite aim, it is possible to maintain   uniformity in it. In the context of the present day conditions, its probable outline can be as follows:

• Recitation of the great mantra of Namokkar five times, at least thrice in a day.
• Uniformity in the observance of the great Samvatsari Parva. Complete fast that day stopping all routine work and the practice of the idea of forgive and forget (khāmāt-khamana) relating the Samvatsari.
• Observing in a prescribed and systematic manner the Jain Parva like Mahavir Jayanti (birthday of Bhagwan Mahavira), Deepavali (the nirvana day of Bhagwan Mahavira) AkshayaTritiya (the day of Bhagwan Rishabha's first meal on the completion of his one year long penance).
• Purity in food and drink. The Jains are vegetarians. Consumption of liquor and non-vegetarian food is prohibited for them.
• Leading a life without any addictions.
• Not killing innocent creatures, not committing suicide and not destroying the foetus.
• Not using any item involving cruelty and violence.
• Not supporting casteism, feelings of untouchabiliy and such inhumane practices.

Question:  It is generally said that according to Jainism, torturing the body is a religious practice. Is this correct or do you have a different idea about it?

Answer: It is not correct to believe that torturing the body is a religious practice. Jainism never accepted such ideas based on ignorance. A religious person accepts the observance of some vow or the other, in the pursuit of his religion. Whether he undertakes a fast, gives up his night meal, stops taking water during the night or takes any other vow, the possibility of physical discomfort in the observance of that vow cannot be disputed. Whatever physical pain in the course of doing sādhanā occurs, it has to be borne with a sense of equanimity as it has been ordained. But that discomfort is suffered not with the intention of torturing the body. The main purpose is the sādhanā. Avoidance of suffering pain during the period of the sadhana is turning away from the goal.