Jain Digest 1999 11 Vol 15 No 04

SR No.: 527076
Original Sutra Author: N/A
Author: Federation of JAINA
Publisher: USA Federation of JAINA
Publication Year: 1999
Total Pages: 32
Language: English
Classification: Magazine, USA_Jain Digest, & USA
File Size: 5 MB

Page 19

SHALL WE THINK A FRESH ?
-Manu Doshi, Lake Forest, IL
Lahyun Swarupa Na Vruttinun Grahyun Vrata Abhimän;
terities countless number of times during the infinite wandering Grahe Nahin Paramärthane Levä Loukika Män
that we have been undergoing. That has obviously not led us to
the end of the wandering, nor brought us closer to the end. Would He (the conceited being) does not recognize the bent of his
it not therefore be worth considering that something must be misstendencies and stays arrogant for
ing in our approach? Does it not seem that while undertaking the observing the restraints; for the sake of gaining the worldly
traditional activities, we are actually groping in the dark? honor, he does not adopt the true path.
The scriptures lay down that the worldly soul has been hushastra wandering, because it has been staying with ignorance about its
own nature. The question may arise how could that happen? One The great majority of people are born within one or an- can be ignorant about something beyond his reach, but how can other religious tradition. Since the direct or indirect objective of he be ignorant of himself? The question is sensible, but there are every religion is to gain salvation, every person tends to think that quite a few things, that happen, even though they may seem imhis religion is true and tries to follow the tradition laid down in probable. For instance, one cannot visualize his own death, but at his faith. The staunch belief in one's faith usually gives rise to times, he does so in a dreaming state. And is not the worldly life a fanaticism or conceitedness. The fanatic thinks that only his be- dream? As a dream does not last, so is the worldly life. Its existence lief is right and he gets intolerant of other faiths. As such, he tries is essentially ephemeral. When we look at our past, do the past to enforce his belief on others. The conceited being thinks that events of the life not seem, as if they had occurred in a dream? The what he believes is right and adheres to that; but instead of en- enlightened entities have therefore stated that the worldly soul has forcing his faith on others, he feels contented by looking at the been living in a dreaming state. differing faith with the sense of contempt.
The question is, 'How to remove the ignorance of self?' As a matter of fact, most people are not aware of the Ignorance is comparable to darkness. Every one knows that the truth underlying their faith. They are guided by the monks or the darkness cannot be pushed out by beating it or by such other knowledgeable people within their sects, who direct them towards means, but it can be removed by lighting a lamp. Wherever there the traditions of their faith. Thereby, the people learn to equate is light, darkness cannot stay. Similarly the darkness of ignorance the traditional beliefs with the religion and try to follow the same cannot continue in the presence of enlightenment. Such enlightto the extent possible. Such traditions might have been originally enment can come only from within. We, however, overlook that laid down for the wholesome purpose, but with the passage of and try to get the enlightenment by resorting to various traditime, they tend to get perverted or become obsolete. As such, tional activities, while remaining blissfully ignorant of our true there is not left much rationale behind many of the religious tra- nature. ditions. The blind adherence to such traditions therefore amounts
By writing this, I am not trying to run down the importo parochialism, which has little to do with the truth.
tance of prayer, worship, austerities and such other activities. The Since Jainism teaches to be highly rational, one would austerities, for instance, are laid down for wholesome purposes expect Jains to be free from such parochialism, but in general, we and can lead to spiritual elevation, if the objective of undertaking do not happen to be the exception. We, too, follow the laid down the same is kept in view. That objective is to gain equanimity and rituals without trying to understand the purpose behind them to be free from craving and aversion. Do we, however, ask ourFor instance, we celebrate Snatrapuja and other Pujans in a par- selves whether our observance of the austerities is leading towards ticular way, because it is laid down to celebrate the same that way. that objective? If we do not notice any visible change in our attiThus most of the religious activities happen to be performed me- tude, we need to realize that there is something wrong somewhere. chanically, because it is considered wholesome to do so. We must be overlooking some vital aspect, which does not allow
The real objective of Jainism is to show the path of lib- us to see the right path. eration, so as to be free from the cycle of birth and death. For that
That vital aspect is that we do not try to find out why the purpose it lays down various forms of worship like prayer, invoca- austerities are to be observed. If some reason is called for, most tion, supplication etc. that are to be practiced in order to get the people would state that Lord Mahavir had observed severe austeriinspiration to go along the path treaded by the omniscient Lords. ties as part of his spiritual pursuit. Is it not therefore obvious that The different types of austerities also are laid down with a view to we should also observe the same to the extent of our capability? eradicate the bondage of Karma, which keeps us tied to worldly life. Very few people recall that Lord Mahavir observed the austerities
A little reflection would, however, indicate that we must for the sake of Nirjarä, which means eradication of Karma. Tattvärth have performed all types of worship and observed different aus- Sutra, for instance, states: Tapasä Nirjarä Cha. It means that the
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