Jain Digest 2004 07 Vol 23 No 3

SR No.: 527093
Original Sutra Author: N/A
Author: Federation of JAINA
Publisher: USA Federation of JAINA
Publication Year: 2004
Total Pages: 44
Language: English
Classification: Magazine, USA_Jain Digest, & USA
File Size: 13 MB

Page 16

would start thinking in terms of getting grass to lie upon or any other thing. This happens, because mind always hankers to get something. As earlier desires are satisfied, it goes after new ones. This tendency of desiring more is visible every where. It is weaker in a primitive society where desires are few and far between. As the society advances, that tendency becomes stronger and desires go on increasing.
detached mind. Every activity is bound to bring forth results, but the person concerned should endeavor without expecting any rewards. That is the way, one can maintain peace of mind and avoid undue worries. It should be remembered that no amount of unnecessary heart-burning can lead to the desired end, though it does adversely affect the physical health and the peace of mind.
In the present society, most of the things that we desire can be purchased with money. Let us therefore examine this factor in terms of money. How much money would a person desire to have? If a person can barely make both ends meet, he may desire, for instance, to get $1000 for buying what he thinks necessary. If he gets
hat much amount, he may feel happy for a while by getting the things that he was looking for. But soon after, he would start thinking that he still needs many other things. For becoming happy, he would therefore desire to get more, say $10000. But if he gets that amount, the resulting happiness will again be short-lived, because desires are unending and he is likely to aspire for higher amount. There is a story of Kapil Muni who had been to a king for begging two grains of gold. But when the king permitted him to ask for any thing that he liked, his desire did not rest even at a million. In short, desires are insatiable. The more one gets, the more he would aspire. Thus desire to gain happiness by satisfying the desire is virtually a nightmare.
The desireless state of mind can be maintained only if it is associated with detachment. Having or not having something is not the criterion of possessiveness. It is the possessive instinct that counts in the end. King Janak had every thing that a ruler could have, but he had no sense of belonging for anything and therefore he could stay totally detached. On the other hand, a person may not be owning anything, but he might be harboring many desires. It has therefore been mentioned in the above quoted verse from Dashvaikalik Sutra that attachment is the true criterion of possessiveness.
One should therefore cultivate the sense of detachment. For attaining that, it is useful to restrict the physical requirements. Such requirements vary from place to place, time to time and person to person. Food, clothes and shelter are however the basic requirements common to every one. Monks and saints can get food by going for alms, two pieces of cloth they can easily get from their followers and they can temporarily stay at Upäshray or any other resting place. Thus, they do not need to possess anything. They can stay totally detached and desireless and thereby derive happiness from within. They are therefore supposed to observe this restraint by staying without possessions.
Religion realizes this fundamental aspect. It has therefore concluded that the happiness arises out of contentment which can come forth only from the absence of desire. It has also considered the happiness that is experienced for a while, when a particular desire is fulfilled. That happiness arises because at the time of fulfillment, the person concerned ceases to have desire for a while, till a new desire arises. During that time he is desireless and therefore contented. As such, he experiences happiness for the time being Happiness is thus a function of the desireless state of mind.
If, however, every one stays totally possessionless, that would lead to the primitive life or to the life of hermitage. All economic activity would then come to a standstill. This is not considered socially desirable. Laymen are therefore allowed to earn by undertaking any economic activity that is not harmful to others and to the society at large. They can use their earning for adequate maintenance of their families as well as of other close relatives and can save whatever they have not to spend for the time being. Such saving can be used for future requirements and also for making charities for social and religious purposes.
The religion therefore calls for controlling desires. For this purpose it urges every one to restrict the needs or requirements to the minimum possible level and to feel contented with what one gets without undue worries. This in no way, amounts to encouraging inertia or inactivity. Religion exhorts every one to undertake the activities appropriate to his mode of life. That should, however, be done with
- 14. JAIN DIGEST FALL 2004
In order to keep their desires under control, the laymen should observe this restraint in a