Basic Jain Culture Non Possession

Author(s): Padamchand Shastri, N L Jain
Publisher: Veer Seva Mandir Trust

Page 42

Such people should look into the matter of cause-effect system a little deeply. The acharya has formalised the effect of violence through the casues of attachment etc. The volitions of attachment etc. are not violence in themselves, but they are its causes. That is why, the same acharya has stated further two more verses which mean that even the minor violence is caused due to alien entities like attachment etc. Further, violence incurred is proportional to the passional volitions. The passion leads to injury of physical and psychical vitalities. The individual with passions first injures himself through himself.
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We have shown earlier with reference to meditation that the total withdrawal from possession is the main basis for being a 'Jain'. The persons, who state about the fixation of mind on one point or object, also incur karmic influx. Further, the long lasting worldly beings have established meditation centres throughout the world for its promotion. Many persons attend them for pacifying their mind. However, they can not acquire anything there which they could have acquired by diverting the mind from all corners or becoming Jain or non-possessed. In being Jain, one will find the vision of soul, and in the modern meditation centers, they will have defiled modes of possession. It may be possible that these defiled modes might be called as auspicious from the perspective of karmic chain for practical purposes. However, really they are inauspicious only as they are karma-binding. It is said in Samaya-sara (Essence of Soul). Verse 145 that the inauspicious karma is bad and auspicious karma is good. However, how a karma, which lead to worldly cycle, could be good? It is never possible.
All this means that one could easily become a Jain if he renounces the influx-earning activities of possession and moves on to the path of karmic stoppage and shedding and absorbs himself in his self by renouncing all options. All the causes leading to karmic stoppage and shedding postulated by acharyas are in the form of withdrawal from attachment and possession. There is no accumulation of any possession like violence, falsity and stealing etc. Umasvami acharya has stated in