Page #1
--------------------------------------------------------------------------
________________ Uttam Satya Dr. B. S. Kulkarni, Dharwar Real aim of man in Jain Religion : Jain religion is one of the ancient religions of the world which explains systematically, logically, scientifically the existance of the universe and the working of "Jiva & Ajiva" "Matters". Jain philosophy can be explained in a simple sentence-the systematic working of "Saptatattwa" and "Saddrawya" and this is the peculiarity and speciality of Jaina Philosophy. The "Soul" having "Ananta Jnana", "Ananta Virya", "Ananta Darsana", and "Ananta Sukha" is immortal and indestructible. In its pure form, the soul is without the bondage of births and deaths and rests in the "Siddha sila" which is at the top of Universe where there is no existance of "Ajeeva Matters" etc., in the form, as the Jaina Acaryas put it, of "knowledge", To be in the "Siddha Sila" is the main motto of Jivatma. But because of unavoidable nature of the "Jivatma" through "Yoga", the "Atma" has become "Jivatma" having come in contact with the 'Ajiva Matters'. Being 'Jivatma', the soul wanders for inumerable years in this 'Samsara' and for thousands of years it might have spent without any organs. After this stage and getting organs whether it is one or five, it might have taken births in the four forms and taking these forms the soul might have or might be wandering taking births and deaths in this Universe, but this is not the real nature of the soul. The real aim and object of the soul is, through its manly efforts to cut off the bondage of the 'Karma' and to achieve its original form and to rest in "Siddhasla' being 'Parmatma', as 'Siddha' or 'Paramatma' having the above said 'Ananta Catustaya'. To achieve this goal, the only convenient form is human form. In other forms, the soul only enjoys or suffers mechanically the fruits of 'Subha Karma' or 'Asubha Karma' and after completion of the 'Ayukarma', it automatically goes to another form which it deserves, according to its own 'Karma'. In these forms, there is no chance for the soul for human efforts. The human form is achieved by the soul because of its lot of 'Subhakarma' and it is only in this form the soul has the power of thinking. Because of this thinking power, the soul can think of good and evil and can see the things critically and can come to a conclusion that the only means to lift him towards the path of liberation or solvation is only 'Dharma'. Definition of Dharma : When we say 'Dharma', it has become routine to believe that Dharma' means to follow some 'Vrata' (Vows), 'Niyamas' and worship of God and to give alms etc. From practical point of view, the Jaina religion has encouraged this aspect but to attach one-self to the outword Vratas' only, the soul cannot lift 24 185 -
Page #2
--------------------------------------------------------------------------
________________ itself towards its real goal. Having understood the secret of this, the Jain Acharyas have tried to preach the common people to enable them to uplift their souls. Revered Umaswami in his 'Tattwarthasutra'i has pointed out that the real 'Dharma' is one, which is having all the ten aspects told in the verse and following this 'Dharma' the Jivatma' can become 'Paramatma'. This is the sum and substance of the verse. The soul in pure form is without any attachment and is in eternal or permanent pleasure. But the man, through his five organs and four "Kasayas' forgets his real goal and does not remember the real things to do and takes it for granted that real 'He' means his outward body. He is caught in the illusion and believes that his youth, his wife and children and his property are permanent and will give him pleasure for ever. This means he believes in the things which are not permanent, which do not give him pleasures forever and also which will not lift his soul towards the real goal. This means the man forgets the right and believes the 'False' and being in this condition he suffers in this 'Samsara'. For the sake of his physical pleasures, to achieve his selfish mottoes, he does not hesitate to decieve, to abuse, to beat, to kill other people or any being and with ego that he is the only hero or the best person, he follows the wrong path to achieve his ends, following the wrong paths. He does not care to tell lies and he becomes a cruel man through anger. All this means that the soul being caught in this 'Sai jisara' becomes a victim to 'Kashayas', untruth and forgets the above said real 'Dharma' having ten aspects. Following this wrong path, this Jivatma' goes round and round in the cycle of births and deaths through the four forms. But the soul wishing for its welfare, it should put itself in the right path and should go on trying to follow the 'Dharma' having ten aspects. This means the man should try to live without giving scope to hurt other beings and follow the non-injurious 'Dharma' If this effort is continuous, such souls can achieve a place in 'Siddhasjla' though after a long long period and taking good number of births and deaths. Now we can deal only with one aspect, out of the ten aspects of 'Dharma' viz., 'Uttama Satya' (Best Truth). Uttama Satya : When talking about truth, the very first question will be the problem of talking that is the capacity of talking. Those beings which cannot talk, there is no problem of truth or untruth. This problem comes only in the beings which are capable of talking. Though the birds and beasts have all the five organs like man and though they understand what we talk, they have no capacity or the fortune to express their thinking or views in terms of words just like man. They do produce voice but that voice does not change into the form of speech. The 'Jaina Acaryas' have divided the 'Karmanus' into twenty divisions and have explained their action and effect etc. Out of these 'Karmanus'. 'Vacanarupakarmanu' is also one 'Karmanu dravya'. It should be remembered here that 'Karmanu-dravya' is matter. Because of this effect of Vacanarupa Karmanu', the voice is produced. The voice thus produced is turned into - 186 -
Page #3
--------------------------------------------------------------------------
________________ words or speech only in the case of human beings. The voice is produced from the bottom of noval on account of 'Vacana Karmanu', because of the special arrangement in the throat of the human beings, comes out in the form of speech or words. In this context, a verse of a Jain poet-Keshiraja, is worthy of mention.2 The meaning of these verse is that from rhe 'Prana vayu' which works as per the desire of the 'Jivatma', at the bottom of noval organ, the voice is produced, like a voice from the trumpet (of a long tapering shape of a horn like shape) and its colour is white and its action is speech or word. The fact that the poet has called the voice as matter having white colour is clear proof that poet and grammarian Kesiraja is a pure Jain and has taken this idea from the works of the Jaina Acaryas. It should be remembered that the speech itself has become the main important medium for the development and progress of human civilization and culture, "Sabda' or speech-when taken in view of the nature of the soul, is pure and straight. That is why Truth is described as one of the 'Dharma' of the soul by the Jain Acaryas. In this context, divine voice produced by the Tirthankaras may be remembered or mentioned here. To explain this fact, a common experience may be given here. If we observe the innocent children who have not under. stood the deceit, crookedness, selfishness etc., of the world, we see that those children always speak the truth, not only the truth but the naked truth, whatever that they have felt or whatever they have seen. As we all know, children usually are described as Gods or on par with Gods in this world. As one English author has said 'The heaven is full, of children'. In one word, we may say that God is Truth, Truth is God'. In following the Truth, which is Dharma' of the 'Atma', lies the welfare of soul, but as explained above, the mundane soul being after the 'Kasayas' and having become a victim to selfishness, lust etc., looses the right path and right knowledge and turns to the other ways to fulfil his physical pleasures and falls into the ocean of sin. To gain his ends, to fulfil his desires, the man diverts himself from the Truth and would be caught in the clutches of untruth or falsehood and thus he teases others and destroys them and also destroys himself. As we all know, that we become victims to the bad habits easily and we find it defficult to cultivate good habits. This is what we see and experience in the day to day life. When a bad habit is continued, it becomes very difficult to escape from its bondage. In the same manner, when once a man starts telling lies, it becomes his habit and he goes on telling lies without any discrimination between his own people or otherwise. He starts without any sense of shame to insult elders or youngsters and goes on using loose talks without caring for the person or situation. He starts telling lies which create shocks and starts moving with ego and boasting himself as if, he were an unparalled man and for his little benefit, he does not mind to tell lies which may destroy the lives of others. Thus speaking lies in various ways, he becomes a nuisance and due to his harsh and disagreeable talks, he becomes a means to harm a good number of human beings and beings in general. But he does not succeed for a long time. At last, - 187 -
Page #4
--------------------------------------------------------------------------
________________ he is exposed and becomes a disgraceful and not worthy of belief in the society and his position becomes precarious. We all know the proverb that to tell lies is a painful thing and does not bring pleasure. The Jain Acharyas, who have studied minutely the various aspects of human mind have described the various ways of telling lies. When we study this, we will be surprised at the vast knowledge of the 'Acaryas' in knowing the human mind. On knowing the bad side of the untruth, our minds tremble and automatically we will intend to come to the right path. After seeing the bad result of telling lies, now we can try to see the effect of telling the Truth. The famous story of king 'Hariscandra', who tried his best to maintain his truthfullness, though he had not only to suffer a lot of misery but also had to sell his wife, son and himself. He proved that 'Truth is God, God is Truth'. The truthful person achieves his own welfare as well as the welfare of others and becomes worthy of belief and he is loved and almost worshipped by the people. Mahatma Gandhiji, who is rightly called the Farher of the Nation and who brought Independance to our Motherland, was an ardent follower of 'Truth' and 'Nonviolence'. One should speak truth, but sometimes speaking truth may bring some danger in certain cases. That is why, we should try to speak truth, in such a way that it should not bring any violence, trouble and shock. That is why it is said 'Satyam bruyat priyam bruyat' We can see a small example here. A Doctor examines a patient and finds that the patient is on the verge of breathing his last. Should the doctor, who understands this fact, tell the patient the naked truth that he would die within a short period ? If the doctor tells the truth, the patient might die on the spot. Under such circumstances, a doctor should treat the patient without telling lies to make money but at the same time with patience, he should give treatment to the patient leaving the patient to his own fate. Another example-suppose a hunter is chasing a deer, when he is running after the deer, he looses the sight of the deer and asks a man about the deer. The man knows in which direction the deer has gone. In this case, what that man should do ? If he tells the truth, he will be responsible for the a death of the deer. If he tells the wrong direction, he will be responsible for having told a lie. Then what that man should do ? There are people who argue that there is no sin, if a lie is told to save a life. But by telling a lie there will be the flow of bad Karma in the soul. Under such circumstances, the only way left for an intelligent man is to keep mum, though he might get abuse from the hunter. There is a proverb in Kannada that 'A marriage should be performed even telling Ten lies". There is no harm to perform a marriage. But the marriage performed based on the falsehood, if it brings misery to the two souls, what is the benefit of such a marriage and who is responsible for this misery and sin? So. it is always better to tell the truth and even telling the truth should be with caution and should bring pleasure to other beings. The words of the person who speaks - 188 -
Page #5
--------------------------------------------------------------------------
________________ truth are lovable and are like nector. The persons who listen to such words of a truthful person, not only they enjoy but also get inspiration in their lives. A story occuring in the literature may be described here in short in this context. Once a Jain monk was preachiog 'Dharma' to laymen. A thief who listened to the preaching requested the monk to give him also a vow. The monk said, 'You leave your business of stealing. The thief said that it was the only means for his livelhood and denied to leave it. Then the monk said, 'you take the vow of talking the Truth.' The thief agreed. One day, the thief started to steal in the palace. On the way, the guard asked him 'Who are you and where are you going?' 'I am a thief, I am going to the palace to steal', the theif said. A person who is enter.ng the palace to steal, how can he tell this with such a courage ?He might be related to the king. Thinking in this line, the guard allowed the thief to enter the palace. The thief stole the ornaments in the palace and left it. Next day, when a search was made to find out the thief, this very thief was caught in a forest with all the ornaments. When he was questioned, he told with courage, that the ornaments belonged to the palace and he had stolen them. Looking at the courage and the manner in which the thief told the truth, the soldiers of the palace, with a notion that he must be a relative of the palace, did not arrest him. Looking at himself, the thief thought his escape was only due to the Truth. So, he knew the importance of the truth and afterwards, not only he left his wrong path but also he took up to the right path and in due course become a liberated soul. Lastly, we conclude this article, quoting the ideas of the famous Kannada poet Ranna (10th Century) in this behalf as described in his 'Ajitanatha Purana.'s Poet Ranna says that there are four categaries of people. First one--They talk lovable words and the result of them is also lovable. Second category-Their talk is harsh, but the result is lovable. Third cotery is their talk is lovable but the result is poisonous, Fourth-category is--Their talk is harsh and the result is also harsh and shocking. Out of these four categories, there is lot of danger to the society from the people belonging to the third and fourth categories. So, poet Ranna has cautioned to be careful about such people. People belonging to the second category may be all right but what we should try to achieve is to belong to the first category. Their lies the usefullness of the life. The proverb in Kannada The person who knows how to talk and what to talk brings the Jewels and the person who does not know how to talk and what to talk brings the quarrel.' Remembering this proverb, we should try to 'Talk' with full control over the tongue, words which bring pleasure to the people and thus try to mak our lives useful and pleasant both in this world and in, the so called, the other world. The truth being the one aspect of the soul, the persons who follow up 'Satya Dharma', such souls do become 'Suddhatma' and ultimately 'Paramatma'. There seems no doubt in believing this principle which is preached by the 'Paramatmas' themselves. 'Satyai Vada, Dharmam Cara'. - 189 -
Page #6
--------------------------------------------------------------------------
________________ References 1. Umaswati : Tattwasthsutra, Chapter 9. 2. Keshiraj : Sabdamani darpana Pithika Sandhi, Mangalore, poem 1. "anukUla pavananin jii| vaniSTadim nAbhimUladola ru?leya pAM / / ginavola zabdadravyaM / janayisugum zbetamadara kAryaM zabdam / / " 3. Ranna : Ajitanathpurana. (ed. Ramanayacharya), Mysore, 1910, pp. 162 sArAMza uttama satya DaoN0 bI0 esa. kulakarNI, kannar3a zodha saMsthAna, dhAravAr3a jainadharma eka prAcIna dharma hai / isameM chaha dravya aura sAta tattvoMkI prakriyAse lokakI vyAkhyA kI gaI hai / isameM AtmAko anantacatuSTayI batAyA gayA hai / yahI AtmA lokAnta meM siddhazilA para virAjatA hai / lekina saMsArI AtmAkI gati vicitra hai| vaha anAdi kAlase cAroM gatiyoMmeM bhaTaka rahA hai| usakA uddezya yaha hai ki vaha apane zubha prayatnoM se karma-bandhoMse vilaga hokara anantacatuSTayI rUpako prAptakara parama sukhako prApta kare aura siddhazilA para viraaje| apanI buddhi ke kAraNa manuSya sabhI prANiyoMmeM zreSTha hai aura vahI apane prayatnoMse yaha lakSya prApta kara sakatA hai / usakI lakSya prApti kevala dharmase hI ho sakatI hai| sAmAnyataH dharmako bratoM aura niyamoMke rUpame mAnA jAtA hai / lekina kevala ina vAhya rUpoMse hI karmabaMdha dUra nahIM hotaa| isake lie dharmake mana-vacana-kAya parimArjaka uttama kSamAdika daza rUpoMkA pAlana Avazyaka hai| isameM uttama satya bhI eka hai / satyakA sambandha vicAroM aura vacanoM yA bhASAse saMbaMdhita hai| phalataH yaha prakriyA kevala manuSya jAtise sambandhita hai| mAnavakI bhASA vacanarUpa karmANuoMke kAraNa hotI hai| ye vacana karmANu dravya hote haiM aura sapheda (nIraMga) hote haiN| satyako AtmAkA dharma batAyA gayA hai / bhagavAnkI vANI 'divya dhvani' kahI gayI hai| ina prakaraNoMmeM zabda zuddha aura sarala hote haiN| ye baccoMke samAna satya hote haiM / lekina saMsArI manuSyake zabdoM meM yaha zuddhatA kahA~ ? vaha to kaSAyoMke cakrameM satya zabda bhUla gayA hai / satyako isa isa prakAra bolanA cAhiye jisase dUsaroMko kaSTa na ho / viSama paristhitiyoMmeM mauna hI zreyaskara hai / lekhakane mahApurANakI kathAse isa tathyako pramANita kiyA hai| lekhakane ranna kavike anusAra cAra prakArake manuSyoMkA bhI nirUpaNa kiyA hai : priya-priya, kaTu-priya, priya-kaTa, kaTu-kaTu / hameM antima do koTiyoM ke manuSyoMse sAvadhAna rahanA cAhiye aura svayaMko prathama koTikA bananekA yatna karanA cAhiye / isake lie zuddha satya bolanekA abhyAsa karanA cAhiye / satya hI dharma hai, yaha 'satyaM vada, dharma cara' se bhI prakaTa hotA hai / satyase AtmA paramAtmA banatA hai| - 190 -