Jain Digest 2005 01

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

Page 15

The meaning of Upvaas
Mukesh Chhajer, Raleigh, NC
levels
Upvaas is a very common method of penance in Jain can certainly reduce interactions. That means dwelling on religion. It is considered as one of the most important method things no longer than necessary. If we hear something, we to cleanse the body. However, is that all upvaas means? The should immediately evaluate whether it is worth rememberword upvaas is made up of two parts: up and vaas. Up means ing and if it's not then discard it right away. The longer a higher or upwards and vaas means to stay or live, i.e., upvaas thought, an idea or an image remains in the mind, greater is means to stay upward or higher up. To fully understand the its chance of remaining with us for a long time, whether it has real meaning and importance of upvaas, we need to under- any value or not. Immediate resolve is the best option. Of stand what is meant by living or staying upward? For this, we course, it is easier said than done. If we hear words in our need to understand upvaas at various levels, i.e., at physical, praise, we tend to linger around in the hope that there may be sensual and mental levels.
more. On the other hand, if we hear criticism of our behavior, The physical level of upvaas is most easily understood.
we either speak to defend ourselves or walk-off angrily and It means abstaining from taking food. Every time we take food, complain later. In both the cases there is no sensual upvaas; the bodily machinery is activated to digest the food, extract
machinery is activated to digest the food extract we are feeding our senses. the juices useful for the functioning of the body and reject the
In the common connotation of upvaas (i.e., fast), rest. Each full meal takes nearly four hours to process com- when we do upvaas we deny ourselves of things (i.e., food). If pletely. Thus three meals per day keeps the body machinery we take this a step further, we may set boundaries on or deny engaged for nearly 12 hours. It is suggested that one should ourselves other physical objects such as car, house, property not meditate within 2-3 hours of taking a heavy meal because etc. However, at all these stages the connotation remains negathe body is heavy and mind is body centered. We also know tive, we are denying ourselves something. However, to go any that mental tendencies are strongly affected by the quality of further, we need to change the connotation of the upvaas from food we take. Pure and wholesome food generates satvic (calm negative to positive. That is what going upwards or staying and quite) quality of the mind, hot and spicy food generates upwards means. Then upvaas will have a positive and upliftthe rajasic (restlessness) quality and, overcooked, old and rot- ing effect. Under that condition and when we understand the ten food generates the tamasic (dullness) quality of the mind. true meaning of upvaas our progress would be much faster. As long as qualities are present, one needs to reduce the rajasic For example, take the case of aparigraha. Aparigraha is also an and tamasic qualities and increase satvic qualities. However, upvaas. By setting limits on our possessions or setting limits one has to go beyond all three qualities to fully comprehend on our movement we are fasting, we are denying ourselves the the nature of the soul because the soul is beyond all the quali- things that we would otherwise be making use of. However, it ties. When one does upvaas, the intake of food is absent and is one thing to set boundaries on what we possess, it is anwe reduce all three qualities in ourselves. Thus, by doing fast, other to set limits on our desires. Putting limits on desires is the bodily vibrations and influence of three qualities are re- more important because if desires for objects are not there, duced and body becomes calm. This is an important first step one would not spend time and effort to acquire them. When in progressing toward our spiritual upliftment, especially when desires are strong, one may lie, steal or use violence to fulfill the mind is still untrained, intimately connected with the body them but when desires and wants are under control, there and senses are in control of our lives.
would be less of the tendency to lie, steal or use violence. So, As the physical upvaas is going on, one should direct
wuld direct all the vratas of Jainism would automatically to some extent attention towards the sensual level. We have five sensual facul- manifest in our daily lives without any additional efforts. One ties: seeing, hearing, smelling, touch and speaking. The next should, though, keep in mind that wants and desires need not level of upvaas requires control and regulation of these five be merely for material objects. They include desire for name faculties. They all have powerful influence on our mind. If we and fame, respect, prestige, power etc. It could be desire of hear gossip all the time, our thoughts would naturally follow any kind. While putting a limit on the desires and needs is them. If we see some pleasing object, our mind starts to dwell
helpful, it is done in a negative sense and leads to suppression on it. Upvaas of these faculties means not engaging them in of desires, not the separation and freedom from desires. The objects for mere sense gratification. In our daily lives, while it upvaas in the positive sense would be to be free of desires; to is not possible to shut ourselves from the rest of the world, we transcend the wants and desires. The physical and sensual fast
JAIN DIGEST. Spring 2005 / 13
Jain Education Intemational