Jain Spirit 2003 06 No 15

Author(s): Jain Spirit UK
Publisher: UK Young Jains

Page 23

Q&A
prima facie, seem terrible. Yet this is considered acceptable because the intention is to bring peace to a larger number of people. Jain philosophy maintains that a small act of violence to combat or avert a much greater violence is itself a form of non-violence.
Ultimately, this issue truly offers a beautiful opportunity for the exercise of anekantvada (multiplicity of viewpoints), as many theories have been presented in an effort to answer the age-old question of the role of free will in our lives. In light of the various debates on this issue, a person would be best advised to put forth her/his best effort to attain a result without becoming attached to the result of the effort.
To what extent do we have free will? If those who have achieved omniscience (kevalgnana) know what is going to happen to everyone and everything, does that mean that our lives are pre-destined, or can we still control the direction of our lives?
Does Jainism believe in miracles?
The issue of free will is complicated in almost all religions. Indeed, even in Jain circles, the question is well debated.
Jain theory holds that there exist six substances (dravya), which encompass all things in the universe. These include soul (jiva), matter (pudgala), space (akash), time (kala), motion (dharmas- tikaya) and non-motion (adharmastikaya). Each of these substances has modes (paryaya) that experience infinite changes.
Jainism does not believe in the stereotypical view of a miracle as something that has been given to us by a higher power or in the idea of a miracle as associated with magic or trickery. According to Jainism, a spiritual aspirant who is travelling down the path of purification may be able to attain certain spiritual powers, such as mind-reading or clairvoyance. The common man may view these powers as 'miracles', but they are no more than a manifestation of spiritual purity. However, attainment of these spiritual powers is not the aim or objective of any spiritual aspirant. They may come, instead, as a by-product of spiritual advancement. Additionally, it is categorically stated in Jainism that such powers should not be used to bring any type of worldly benefit.
can women worship when they are menstruating?
The Jain view further holds that any truth has many dimensions and can be explained in many ways. One way is through absolute truth (nischaya naya), which asserts that the infinite modes of these six substances (dravya) are pre-destined and that no dravya can interfere in the functioning and roles of the other dravya. Since enlightened omniscient beings know all modes of all six dravya at all times, they are said to possess knowledge of the past, present and future.
Jainism is a religion of the purification of the soul, and all spiritual practices are directed toward attaining the purity of the soul, not the body. Menstruation is a bodily process that is natural for women, and it does not hinder a woman's spiritual progress.
However, according to the notion of partial truth (vyavahara naya), there is a role for free will or individual efforts (purusharth) to play in the events of life. This is explained in the Sutra Krutang, the second scripture of the Shvetambara tradition. This scripture presents the concept of the five factors (samvayas), which together constitute the occurrence of an event. These include time (kala), nature (svabhava), fate (bhavitavyatava-niyati), action (karma) and free will/effort (purusharth). Of all five factors, this theory places greatest importance on the latter.
In olden days, women were required to perform much physical work, and conditions surrounding menstruation were not entirely hygienic. There is no clear evidence in the main scriptures which address the issue of women and menstruation, yet in the later religious texts, there is mention of the prohibition of women performing religious rites during menstruation. Thus it seems that the inclusion of this issue was more influenced by societal pressures rather than spiritual ones. Today, with much more hygienic conditions, if a woman feels physically and mentally comfortable with performing religious rites during menstruation, she would not be hampering her spiritual growth should she choose to undertake such rituals. $2
Though the co-existence of absolute truth and partial truth may, prima facie, seem contradictory, they in fact interact in a complex and important way.
Absolute truth, is one which is comprehensible to those who have experienced soul-consciousness. On the other hand, vyavahara naya is a temporary truth, one that is only partially true because of the limitations imposed by karma on human knowledge and understanding. Once a human being sheds her/his karma and enters into the realm of soul-consciousness, s/he too will experience nischaya naya, and her/his understanding will traverse from partial to complete.
Sadhvi Shilapiji is a Jain nun who has travelled extensively and has interacted with Jain youth worldwide. She is dedicated to the service of the disadvantaged through the Jain charitable organization, Veerayatan (www.veerayatan.org).
With thanks to the students of Shri Chandana Vidyapeeth, Manchester, for sharing their questions.
June - August 2003. Jain Spirit
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Jain Education Intemational 2010_03
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