14.01.2018 ►Acharya Shri VidyaSagar Ji Maharaj ke bhakt ►News

Posted: 14.01.2018
Updated on: 16.01.2018


✿ The Thought Wave -Article taken from the very famous book 'Silent earth #Mookmati epic composition of Ascetic #AcaryaVidyasagar Ji ✿ worthiest text ever shared! हम बड़े article नहीं पढ़ते लेकिन इसको पढ़ना चाहिए! The Existance of God & Its role 🙂

Generally, whatever is existent, can't be non-existent, and the origination too of that which is non existent is impossible. Not only the philosophic thinking, but also the new materialistic age has welcomed this fact.

Though, through the nature-born creativity and transmutability of each and every thing, the present-past-future, that is, the triple-timed life is proven; even then, the Creator- Maker of this endless world is some supernaturally powerful 'Purusa' - i.e., some Supreme Being, - and who else can he be, except God Himself?- generally, all the philosophers extend their acceptability to this recognition. Where are they fully familiar with the settled order of cause and effect?

Who is the doer of a particular deed and what is the efficient cause behind it? - So long as the mystery related to this point remains unfolded, only till then, this allured mortal being, is engaged, day and night, in the acquisition and protection of suitable things, separate to his own being, and in the removal of unfavorable things.

Yes, well, whether it is an act related to sentient 'being' or insentient 'matter', its origination is not possible without a due cause. And, it is also and irrefutable rule that an effect really resembles its cause. As the seeds are sown, so the harvest is reaped, nothing contrary to it.

Thus, the cause is chiefly of the two types--the first is 'the material cause' (Upadana), the second 'the efficient cause' (Nimitta). The material cause may be called the internal cause; the efficient cause, the external cause. The material cause is that which moulds itself into the form of the effect, and that which acts as 'helper', in its moulding is called the 'efficient cause'. As for example, a lump of soil changes into the form of a pitcher with the help of a potter-artisan.

On taking a minute view of the above-said example, the related originalities, not only those of the material cause, but also those of the efficient cause become evident. Here, there are few other efficient causes also, in addition to the Potter-artisan who is at work, as an efficient cause- the light, the potter's wheel, the proper rod for the circular motion of the wheel, the string, and the unshakable axle fixed firmly into the earth etc., etc.

Among these efficient causes, some of them are neutral, while some others active. In such a condition, to those who have no faith in the efficient causes, this pen puts questions, that:
- Can even a skilful Potter-artisan make a pitcher in absence of light?
- Can the lump of soil be moulded into the form of a pitcher without the Potter-artisan's wheel?
- Is the circular motion of the Potter-artisan's wheel possible without the rod?
- Is the circular motion of the Potter-artisan's wheel possible without the support of the axle?
- Can all these events take place without the ground, which provides the base to the everything?
- Is the Potter-artisan as neutral or unconcerned as the axle and light?
- Can the lump of soil assume the shape of a pitcher by a mere touch, without being pitcher-like into the hands of Potter-artisan?
- Without acquiring functional consciousness in assuming the figure of a pitcher, can the typical pitcher reach the hands of the Potter-artisan?
- Can a Potter-artisan use his functional consciousness in casting a due pitcher without the desired will for it?
- Is the wish for casting a pitcher without an aim?
- What else is that except 'no', which can provide a solution to all these questions?

Keeping in view this inevitability of the 'efficient cause', to suppose God as the 'Creator of the Universe' too, is to deny the independent competence of the reality of substance, and to put a question mark upon the venerability of the status of God.

Not only within the sects if the explores of the true nature of substance, and those of the enjoyers of the real state of substance, but also among the true devotees of God too, that doubt may arise as to where did God reside before the 'Creation of Universe'? Was He an Incorporeal Being or a Corporeal One?

In the form of an 'Incorporeal Being', the creation of an endless universe is indeed, something of a distant affair; even the petty worldly activities can't be performed. Yes, it is also not proper to say that God, having forsaken his state of 'Beatitude', re-takes an embodiment-and disposes off the worldly affairs; because the formation of a body depends upon the past life-Karmas, the bondage of Karmas depends upon the fair or foul innate feelings, thoughts and sentiments is based upon the sense-organs and the craving for mental inclinations; and it is universally accepted that God remains entirely above all these things.

Having renounced all sensualities and unclean emotions, after being triumphant over the slavery of senses, and foul emotions-and thus becoming a winner of his own mind; the ascetic, who has dedicated himself with full faith for 'self-accomplishment' and has attained 'eternal happiness' after revealing the hidden Godly powers within his soul- that God can't incarnate Himself now into the world. After churning out clarified butter from milk, can the clarified butter turn back into the form of milk again?

The second option too, in the form of supposing God as 'Corporeal Being', is not proper; because the body in itself is that bondage, which is the root of all the other fetters. If the body is there, the world is there; what else is there in the world except sufferings? Therefore, 'Godliness' cannot accept or tolerate any bondage in the form of afflictions. Thus, the accomplishment of 'Godliness' is not possible under 'worldliness'. Yes, worldly one may become God on the basis of perfect divine dedication, after eliminating all worldly bondages.

It can also not be said that, when the attractive cities etc, are erected even by the 'Vidyadharas' and the celestial deities through the strength of their occult or magical arts and super powers of alterations of body, then, what hindrance is there in the creation of universe by Corporeal God? Because, the cities etc. constructed by the celestial deities etc., are instantaneously improvised, and not triple-timed, i.e. related to the past, the present and the future. Even these constructions too are limited and not world-wide. Moreover, there is no purpose of beneficence there, but the purpose is that of satisfying a mind thirsty for sensuous pleasures. The real thing, indeed is that the occult arts and super powers of alterations of body too bear fruit in accordance with the rise of pre-accomplished auspicious Karmas, otherwise not.

According to Jain philosophy, the corporeal Supreme Soul too, regarded as the piercer of the mountains of exploits of past Karmas, the Knower of the true state if things of the universe and acknowledged as the 'Supreme Guide' for the path of 'Salvation', is corporeally existent. As he acts like a benefactor for all worldly beings through religious preachings, similarly, it is not reasonable to say that God obliges us all through the creation of this universe. Because, firstly, Jain Philosophy has only formally accepted the corporeal Supreme Soul as God. Really, they have been assigned the status of an ascetic-well-versed in Holy Scriptures, and only such Snataka-Muni in natural (naked) form, who are free from all worldly attachments, bless with religious preachings unselfishly.

Having adopted as basis the religious preaching of Jainism, to support one's own view, the very acceptance of God in the form of 'Creator of the world', is to prove God an image of partiality, having a feeling if attachment to one and aversion to others; because, why His worldly beings created by 'Him', are some poor and some rich, some full of demerits some meritorious; some of them humble, inferior; some pitiable and slaves, while the others free, independent and prosperous; some of them men, while the others monkeys, animal and birds; some the deceitful, the cunning the knave and the heartless ones, while the others virtuous and pious; some having well-shaped bodies and looking beautiful, while others ugly and distorted etc., etc. Why? Why that God won't have made all of them at par with one another? Or, 'He', should have made them all similar to himself after 'His' own image? The personality of a God, merciful to the poor, a treasure of compassion, can't be as such. To save God from this great defect, it is also improper if one says that allots the worldly beings their due heavens or hells etc., indeed, to let them undergo pleasures or pains according to their own merits or demerits; because, what purpose remains to be served by God when all the diversities and disparities of these living beings are the resultant of their own auspicious-inauspicious Karmas? Not because of the police, but due to theft, a thief gets himself into the jail; not because of the celestials, but due to her good moral character, Sita's fame has spread far and wide.

In this context, one more thing deserves to be added that, "Some schools of philosophy, take Jain philosophy, to be an atheist one (Nastika) and propagate that those, who don't accept God". This estimation by them really shows their little knowledge about philosophy. It should be known that 'Jain', philosophy, which is the sustainer of the 'Sramana Sanskrti'*, has affirmed its deepest faith in God as supremely revered and venerable, not as an Architect of the Universe. Hence, Jain philosophy is an ideal theist (Astika) philosophy, which shows the right direction to the Atheistic philosophies. Really, to recognize, God as the 'Creator of the world', is the very negation of 'His' existence, and it is; indeed, 'Atheism' - a falsehood. In due confirmation of this relevant topic, the Fourteenth and the Fifteenth memorable couplets (aphorisms) from the fifth Chapter of the Hridaya Sthaniya Gita, in the great epic Mahabharata, may also be quoted here -

- That is, The Lord or the Supreme Being doesn't prepare the creativeness of the World -[doesn't make Himself the 'Doer' of the World] - doesn't really create the Karmic actions and the work of joining their resultants. The very nature of the world makes the world take its own course.
- Couplet, 14

- That Lord or the Supreme Being neither owns one's sinfulness nor auspiciousness as well. The worldly creatures feel infatuated due to their vision being clouded with delusions.
- Couplet, 15

- This very sense is very clearly expressed through the following memorable verse in the Tejovindu Upanisad (5/51-52) -


- To suppose 'Brahma' as the 'creator' of the world, 'Vishnu' as the 'protector' and 'Mahesha' as its 'destroyer' is untrue. To set this supposition aside is, indeed, 'Theism'. So be it.

For unravelling some such fundamental doctrines, this Literary Work has been done, and it is such creative work, due to whose holy contact, there appears an uprise in the feelings of detachment, even in a life enveloped with the sentiments of love full of excessive attachments to worldly pursuits, in which, the earthly figures have been adorned with unearthly fineries; the figure of speech is now feeling itself as enough; in which, the word-usage acquires its true meaning and the meaning gets filled with sublime truth; which has, under the pretext of criticism, bestowed eyes to the new way of investigation; which has affected and influenced to the Hindi-world with its splendour even prior to its complete appearance like the sun hidden within the lap of the East at the day break; during the perusal of which, even the poets skilled in the art of poesy, would find themselves far away from the creation of spiritual poetry; whose adorable deity is the perfectly pure consciousness; from whose every line of each reference, soul gets inspired to awaken its dormant powers of consciousness; which hasn't denied the settle order of the race, caste., high family etc. but has affirmed in accordance with the conduct after birth, the high or low forms of changes in them. Therefore, along with avoiding the blemish of 'caste-admixture', which has recognized the 'gain in category', as the nobility and success of human life; which has declared a life full of the sentiments of purity and goodness as truly 'religious', whose real purpose is to keep up alive that perfectly passion-free and calm 'Sramana Sankriti'* - that is, the 'Culture of Asceticism', which aims at uprooting the corrupt customs and practices, pervading the social, educational, political and religious fields of life; and thus moulding the Age from (Bhoga) that is, the enjoyments of the materialistic world to (Yoga), that is, the religious and abstract medications of the Spiritual Bliss (Yoga), by initiating the auspicious purificatory rites; and thus which has been given the name - 'Mukamati' - The Silent Earth.

At the... 'Madhiyaji'1 in Jabalpur
It was the occasion for the second reading
Of the Holy Scriptures,
When this 'Work' at first came into being
And, at the sight- gladdening Nainagiri2
The literary-journey came to its completion
- The Samavasarana Temple3 came into existence
When took place the Gajaratha ceremony.

- The large-black-bee at Shri Guru's lotus feet. -Vidyasagar

Article written by Ascetic Sage Acharya Vidyasagara G in hindi, later translated into English in Silent Earth book that is translation of Epic Mookmati.

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इस दिन सूर्य वर्ष में एक बार मकर राशि में आता है, इस दिन प्रथम तीर्थंकर श्री आदिनाथ भगवान के पुत्र भरत चक्रवर्ती जिनके नाम पर देश का नाम भारत हुआ, सूर्य में स्थित जिनबिम्ब की अपने राजमहल की छत से खड़े होकर पूजा करी । बहुत ही कम जैनों को इस दिवस की वास्तविकता के बारे में जानकारी है जो की प्रामाणिकता के साथ जैन दर्शन में उल्लेखित है। आज हम भी जिनमंदिर में भगवान की अष्टद्रव्य से पूजा करें।

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Exclusive Photograph:) एक बार रास्ते में आचार्य श्री सासंघ विहार करते हुए आ रहे थे। एक गाँव से गुजरना हुआ वहाँ दुकान पर एक भजन चल रहा था।..... दुनिया बनाने वाले क्या तेरे मन में समायी, तूने काहे को दुनिया बनायी...

इस पंक्ति को सुनकर आचार्य श्री के चेहरे पर हल्की सी मुस्कान आ गयी तो साथ में चलने वाले सभी हँसने लगे। आचार्य महाराज ने कहा -- ऐसा कहना ठीक नही बल्कि ऐसा कहो _*"दुनिया बसाने वाले क्या तेरे मन में समायी, तूने काहे को दुनिया बसायी।"*_ संसार में तुम ही फंसे हो, गृहस्थी तुमने ही बसायी है खुद को दोषी कहो, भगवान को दोषी मत कहो।

#Jainism #JainScholars #Canada #Germany #Dutch

Robert J. Zydenbos (born 1957, Toronto) is a Dutch-Canadian scholar who has doctorate degrees in Indian philosophy and Dravidian studies. He also has a doctorate of literature from the University of Utrecht in the Netherlands. Zydenbos also studied Indian religions and languages at the South Asia Institute and at the University of Heidelberg in Germany. He taught Sanskrit at the University of Heidelberg and later taught Jaina philosophy at the University of Madras in India. Zydenbos later taught Sanskrit, Buddhism, and South Asian religions at the University of Toronto in Canada. He was the first western scholar to write a doctoral thesis on contemporary Kannada fiction.

One of his famous books is Jainism Today & Its Future

In the Photo: Robert Zydenbos with his wife Eva.

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