Jain Digest 2004 11 Vol 23 No 4

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 23

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human rights and their complete global application in a diverse setting man sit is the ultimate law not the land but of all the lands. This raises less representation and further distances from humans, the very foundations of Human Rights. This would be the leading step toward a global tyranny.
The right path is smack in the middle. Vulnerability to suffrage, pain, harm shared by all humans unites us to the requirement of universal Human Rights. Yet the diversity among us in race, sex, culture, ideology, philosophy, religion, needs a relative aid from protecting. It is this universal diversity which allows us to unite, while simultaneously remain true to our identity. We are not faced with a choice between relativism and universal Human Rights. We don't have to choose berween having the cake and eating the pie. As Donnelly best puts it, “Rather we need to combine the universality of Human Rights and their particularity, and relativity," for unity among diversity. Reference: Donnelly, Jack. “Cultural Relativism and Human Rights," Universla Human Rights in Theory and Practice (Ithaca: Cornell University Press, 1989) Murray and Wheatley, "Grougps and the African Charter on Human and Peoples' Rights" Sane, Pierre. “Human Rights are Universal" in Human Rights: Opposing Viewpoints (San Diego: Greenhaven Press, 1988) Kausikan, Bilahari. "Asian versus "Universal" Human Rights"
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Prärabdha or destiny is usually seen as resulting from Karma, while Purushärtha is viewed as the endeavor to overcome such destiny. Thus, Prärabdha and Purushärtha apparently seem to be contradicting each other. Really speaking, both of them are only different facets of operative part of Karma. Prärabdha denotes the consequence of Poorva or earlier Karma, while Purushärtha represents the Vartamän or present Karma. While describing the nature of Karma, Jainism does emphasize that if the bondage of an earlier Karma is not very strong, its impact can be modified by undertaking the opposite type of Karma. Thus Vartamän Karma can have an edge over Poorva Karma.
Viryächär asks us to undertake intensive Vartamän Karma for overcoming the impact of Jnänävaraniya, Darshanävaraniya, Mohaniya and Antaräy Karmas, acquired earlier. One would be successful in overcoming the same to the extent the bondage of earlier Karma is not too strong. There is therefore no scope to contend that we are helpless victims of the earlier Karma. Viryächär lays down that one should try his best to gain right knowledge, right conviction and right conduct. That applies to observance of austerities as well. Thus all the aspects of spiritual code need to be observed with the utmost vigor. And, exercising of vigor is itself Purushärtha.
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These twelve austerities need to be taken in the ascending order. It means that each of them should be considered as superior to the earlier one. In other words, fasting stands at the lowest level and Käyotsarga at the highest level. Prima facie this may seem intriguing, because how can eating less be considered higher than fasting? The reply is that the austerities are conceived of in the form of restraining the mind. When one decides to observe fast, he makes up in his mind not to eat. Unodari, however, requires to refrain from taking additional food while eating. It is easy to decide not to eat, but it is really tough to stop eating before the appetite is satisfied. Since Unodari thus requires a greater level of mental restraint, it is considered higher than fasting.
It would be clear from the above description that undertaking internal austerities amounts to observing Upväs. As stated earlier, the concept of Upväs is grossly misunderstood. The term denotes remaining tuned to the true nature of the soul. If a person can stay so tuned, he would have no time to care for the physical and other worldly aspects. Akäm Nirjarä сan thus be easily achieved by such Upvas. Karma cannot withstand the impact of the force inherent in staying so tuned and would give way. Lord Umäswäti has therefore rightly stated: Tapasä Nirjara Cha. It means that Nirjarä can be achieved by Tap. This conveys observance of internal restraints and to resort to external ones as means for effectively observing the internal austerities.
JAIN DIGEST. Fall 2003 / 21
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