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ANEKÄNTVÄD, THE BACKBONE OF EQUANIMITY (cont.)
merely amounts to transforming the existing materials to some truth and do not even profess to go in for the lasting happiness. As other form. Jainism is not averse to the concept of such transfor- such, it would not be fair to compare them with the spiritual scimation. It states that such transformation has been continuously ences of the East. taking place all over the universe. But that is not creation. Reli
The concept of such comparison arises from the failure to gious concept of the creator denotes creation of the universe by an
he universe by an
distinguish berween eananimiry and equaliry Every one
distinguish between equanimity and equality. Every one needs to almighty out of nothing. Jainism as well as the science, is em
endorse equanimity. That, however, does not mean treating all of phatic that such creation is not possible. The distinction between
them as equal. The enlightened person makes distinction between Dharma and religion should therefore be born in mind in order to
different views without indulging in craving for one and aversion avoid the confusion.
for another. For instance, he knows the difference between a palLike religion, Dharma recognizes that the universe is made ace and a hut; but it makes no difference to him whether he has to up of so many things. If, however, we minutely examine them, it occupy one or the other. Similarly he knows the difference beis seen that everything can be reduced to two categories, live and tween the ordinary bread and sweets; but he does feel elated to get lifeless or sentient and insentient. The live element is invisible, the sweets nor does he depressed to get the plain bread. He is abstract and intangible. It cannot be made by any composition or above all the likes and dislikes. And that is the essence of equatransformation. As such it cannot be decomposed and stays for- nimity, ever in the same form. On the other hand, the lifeless materials
Equanimity thus denotes absence of likes and dislikes. One, that we come across are tangible and can be experienced by sense however.
however, needs to call the spade a spade. He should not ignore or organs. They are composible and can be made by processing the overlook what is good and what is bad. Similarly equanimity todifferent materials.
wards different religions, sects or beliefs does not mean that all of Our body also is a composition. Every particle of the body them are equal or are on the same footing. The enlightened being undergoes continual change and the whole mass is seen as aging recognizes right as right and wrong as wrong. If he knows somewith the passage of time. This process continues till death. Accu- thing as acceptable, he states it that way and if he knows it as ally the body is subject to continual decay, but the live element unacceptable, he does not hesitate to reject the same. What Shrimad within it protects it from decaying. As soon as that element disap- Rajchandra has stated in this connection is worth contemplating pears, the body starts decaying. Therefore Dharma attaches im- and is therefore given below. portance to that non-decaying part, which is termed as Brahman,
1, "Equanimity does not mean equality or absence of discrimiAtmä, Chaitanya, consciousness etc..
nation or equal attitude or indifference as is done in the worldly Whichever way be it called, the main point is that it is not a life; in other words, treating diamonds and glass pieces as equal or composite; and whatever is non-composite continues to exist for- considering the right and wrong texts on equal footing or not to ever. Our body is its temporary abode and when the body ceases differentiate between right and wrong faith or to ignore the differto be worth residing, it migrates to a new body. That element thusence between the true and wrong preceptor or not to distinguish being imperishable, the thinking people of the East naturally between the true and untrue deities is not equanimity. To do that thought to look for its well being. Jainism and Hinduism were is spiritual insensibility, loss of discretion or confused state of mind. particularly concerned about such well being and have laid down
"The equanimous would recognize truth as truth and advoways of attaining liberation which only can give the lasting happi
cate it; recognize false as false and reject it; recognize right scripness. Buddhism too has similar objective. If liberation can be com
tural text as right and teach it; treat wrong text as wrong and adpared to the top of a hill, Jainism, Hinduism and Buddhism can
monish it; recognize true faith as true and propagate it; recognize be termed as three different ways for reaching that top.
wrong faith as wrong and disapprove the same; recognize true preOther religions and creeds do not recognize the existence of ceptor as true and commend him; know wrong preceptor as wrong soul. They do not strive to know the everlasting substance. Unfor- and caution against him; recognize true deity as true and direct tunately they happen to be mere bundles of right or wrong beliefs. that; know wrong deity as wrong and forbid it. He would notice, To the extent they lay down moral standards like good behavior, understand and lay down everything as it is; but he would not fraternity, non-hurting, truthfulness, honesty etc., they serve use- develop craving or aversion and would not cultivate likes or disful purpose and to that extent they can command respect. One likes.' can therefore have the sense of equanimity towards them. It has, however, to be remembered that they are away from the absolute
8/ JAIN DIGEST. Summer 2003
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