Jain Study Circular 2010 - 4

Quotations from scriptures:

Acharya Umasvati, in the ninth chapter of TATTVAARTH SUTRA, discusses the stoppage of influx (SAMVAR) and shedding (NIRJARA) of karmas.  These aspects too involve mutual interactions between soul and matter. There is one more important aspect of these interactions.  Although the animate as well as inanimate environment influence the events in the life of a worldly being a certain extent, the stoppage of influx and shedding of karma occur due to the self-endeavor of the worldly being.

In the present segment, Acharya Umasvati discusses rational conduct (asceticism) for the sake of shedding of karmas.

Quotations From Acharya Umaswati's TATTVAARTH SUTRA

Equanimity is the way of life for an inimitable ascetic.  It entails complete renunciation of attachment and aversion, and maintaining a balanced state of mind in all endeavors of life, such as study of scriptures, religious discourses, travel and repose.  Equanimity ultimately leads to self-realization.  It is basic to all stages of rational conduct.

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From July 1989 issue:

Many individuals think that karmas cannot be altered.  The kind of karmas associated with an individual soul will definitely bear fruits at the appropriate time and will give us happiness or unhappiness, pleasure or pain, joy or sorrow.  In fact, this is only part of the story as is clear from the present article that is based on the Jain scriptures.

Transformations Of Karma

(Nothing Is Predestined)

By Pandit Ugra Sen Jain

Under certain circumstances (substance - DRAVYA, environment - KSHETRA, time - KAAL, feelings - BHAAV), karmas produce their consequences and then are shed by the soul.  Under a different set of circumstances, some karma particles may be shed without fruition.  For example, let us take the case of an individual whose anger-producing (conduct-deluding) karma is going to be operative.  The individual may not be aware of this fact.  Now if, by chance, that individual is sitting in seclusion doing SAAMAAYIK (equanimity), because of circumstances [his/her frame of mind], the operative anger-producing karma may be shed without fruition (that is without producing anger).

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From Religious Books:

Words of sound advice by a saintly person, impartial observer, insightful thinker, selfless social reformer and an eminent exponent of the philosophy of Mahatma Gandhi.

Jain Religion Through The Eyes Of A Hindu

By Kaka Saheb Kalelkar

Religions may have been established by pristine virtuous great souls, but later followers who started and propagated various traditions in them were motivated by undesirable intentions to a greater or lesser extent.  Consequently, some vices have crept into various traditions.  All indulge in self-glorification, exaggeration, pride, ego, and, criticism and intolerance of other traditions.  Such an obstinate attitude leads to one-sidedness.  In view of this, just as we have high regard and belief in our religion, we should hold other religions as well in high esteem.  Further, as one does not mind the undesirable practices in one’s own religious system, one should treat all other religious systems in a similar fashion.  If we like to discriminate, we should censure and accept our own faults.  From the principle of relativism, I have learned that we cannot completely understand others’ situation and actions.  So we should practice forgiveness and equanimity towards others.

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A theory depicting the spirit of Jainism.

Mahaveer And The Evolution Of Religious Concepts: A Theory [1]

By Duli Chandra Jain

What is Mahaveer’s philosophy?  What are Mahaveer’s revolutionary concepts and how did they evolve?  Mahaveer observed, studied and pondered over the nature of things.  He saw, as we do, the events that take place in the universe.  He understood the interactions that take place between matter and energy, the relationship between the animal and plant kingdoms, and the forces of nature.  He realized the relationship between a man’s feelings and emotions, and his physical and mental health.  He also understood the influence of the animate and inanimate environment (NOKARMA of the Jain theory of karma) on the course of the life of a living being.

[1] An edited version of the article published in Jain Study Circular, Volume 5, Number 4, July 1984.

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Observations & Views:

Our readers are expected to enjoy the thought-provoking concepts presented in the following items:

Multiplicity Of Viewpoints: Some Examples

In the light of the principle of multiplicity of viewpoints, before commenting on others’ religious concepts and practices, we Jains should examine all religious concepts, including our own, through the eyes of the followers of other religions.  We should also look inward - a virtue preached by all religions.  History of mankind indicates that failure to do so results in misunderstanding and conflict.                  

Violence In Our Lives

Virtues like compassion, charity and vegetarianism are extremely important aspects of the practice of nonviolence.  However, in many instances, people disregard subtle aspects of violence such as making misleading statements (untruth), taking more than one’s fair share of resources (stealing and possessiveness), manipulation, deception, bribery and corruption.  In some instances, even altruistic individuals indulge in these improper practices, amass considerable wealth and achieve prominent social status. They do not realize that their practices involve dark shades of passion and constitute mental violence of self.  Further, their actions may hurt the feelings of those who are betrayed by them.

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Editorial Advisor’s Comments
On
Jain Religion Through The Eyes Of A Hindu

Sean D. DeWitt:

Thank you for sharing this article. I like how the author extended the definition of non-violence to include violent acts such as exclusion, division and discrimination based on class or race.  I must say, the part of the article that resonated most with me though was the quote at the end by Kaka Kalelkar.  Here the author points out something very close to my heart - the inherent conflict of life.  For me, the most difficult conflict to resolve is the desire the earn sufficient funds to be able to support my family and those closest to me, while balancing this desire with a desire to empower the poorest of the world, while balancing this desire further still with a desire to live a respectable, humble life that is not solely rooted in material goods.  This is a very delicate balance indeed, and one that can swing like a pendulum.  For me, I try to periodically check on the position of this pendulum in my own mind, and if it needs to swing back in the other direction, I try to ensure it does so before I become uncomfortable in my own skin and morality.

This is not a new challenge, and our ancestors wrestled with these same questions.  I only hope to gain their approval with my actions.

From the Jain Study Circle:

Readers Comments

Kono Kapala (by email):

Mr. Kapala received an entire set of the Jain Study Circular from Mr. Jagadish Shah.  He also received the set ‘Studies In Jainism: Primer, Reader 1 and Reader 2.  Mr. Kapala was impressed by the mission of the Jain Study Circle and volunteered to come to New York to help. On being informed about the suspension of the print edition of the Circular, he wrote the following email.

Thanks for the clarification.  I thought being in New York might help me imbibe the teachings, but I understand the SHRAMAN ideal, and self-reliance seems to be helpful too, especially along with the addition of the clearly expressed publications you have helped make available.

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