The Key To Happiness And Peace In Life

Renunciation is Supreme. We bow to it
“Shri Mahaviyaranamah”
OM!
The key to happiness and peace in Life.

Long live Jinendra!

We all ought to have lived through the cultural background of Jain religion since our childhood. We must have enjoyed the associated with great preceptors (Acharyas), listening to their sermons, attending their camps and learning episodes related to Tirthankars. We should have realized by now that the lust of desire, violent rage/anger, infatuation attachment and irrepressible ego are to be overcome. How to overcome these pitfalls, this has ever been a challenging question! A true Jain means one who has complete control and command over his human faculties including the senses. We naturally wish to ascertain whether w have controlled our senses. Have we overcome our baser passions of yearning, hatred, attachment, ego, desire, anger, etc? In case we win over all these handicaps, only then we will be able to enlighten our spirits. In this way human life tends to prove fruitful & meaningful.

In the way of enlightenment of our soul greatest impediments are the elements of fascination and aversion. We have learnt that we should forgo yearning. Now there is a question what the yearning is? What the aversion means? How do they occur? What is the way out to overcome them? Our efforts in this direction remain unfulfilled. Have we ever made real efforts to find an answer to these nagging questions? Probably not; we never got any time to do it/ Yearning and hatred both are baser feelings. These cause loss of peace and lead to gloom depression. On account of these passions we face disappointments in our own life and cause the same in others too. Yearnings at the beginning seem to be attractive. If an object seems to be attractive we begin to crave for it. In case there is any hindrance in achieving our craving that makes us full of venom and we further try hard to attain it at any cost. The acute yearning ultimately compels us to indulge in theft and cheating. If we get it then we have developed sense of ownership. Thus it results in deep disappointment. There are number of instances which create unbearable tensions in life. Brothers quarrel on account of partition, mother-in-law and daughter-in-law do not see eye-t-eye, and sisters-in-law have serious differences between them. There are tensions between high & low, in the society. Varying statuses create such differences resulting into hatred and sorrow. In brief, man tries to do his best to achieve happiness but on the contrary, he is a recipient of disappointment and frustration. Under the circumstances, a natural question comes to mind whether, man should not at all go in quest (search) of happiness?

For instance we purchase a brand new car. In course of driving when it gets dented, broken or meets an accident, we feel very disheartened. In the same way after purchasing new crockery set, it may get broken while being used. We get despondent (disheartened) at the loss. We should have foreseen that all these articles were destructible, mortal, ever changing and false. If we had this feeling beforehand there would have been no case of despondency. Actually we purchase things to consume them. They are not meant for display. Sheer display of rich belongings (to show off) is the root cause of unnecessary plight of the people.

Self-realization leads to self-upliftment. Who has lifted his self, he deems also every other view-points legitimate, nothing appears to him improper. For self-upliftment, the following main tenets of Jains are to be understood;

1. Non-Violence

2. Self –Abnegation

3. Accommodating grace

A liberal vision of life to accommodate differing view-points to understand if in its entity.

1. Non-Violence: To shed various traits of violence. Lord Mahavir has preached the dictum “ Live & Let Live”. It is violent to kill any creature. Also to offend anybody with our aggressive attitude is also violence. Our scriptures have laid down that we should not commit violence, knowingly or unknowingly through our thoughts or utterances, words or actions.

2. Self-abnegation: The root cause of being violent is the sense of possessiveness. The assertion of self and deep attachment to it creates problems. At the time if birth I had brought nothing along with me. And also, at the time of departure from this world I’m not going to take away anything with m. During the course of human life, feelings of “I and Mine” are the real causes of tensions, conflicts and distress. Everyone is born with the background one’s past deeds. During life one is engrossed in actions and at the end takes rebirth as a result of one’s record of actions. Then there arises a question why man indulges in new actions. That he does simply on account of lack of knowledge of the real meaning of life. This feeling of “I and Mine” makes life worrisome. Some glaring examples are being put hence forth. They need to be pondered over.

1. At a crockery shop we select a set and ask the salesman to pack it. In course of packing, it is dropped through his hands and is broken. Would we feel perturbed over it? ‘No’. We would just express our disapproval. No suppose, the crockery had safely been packed and got broken, slipping from our own hands, while being carried to car. Then we would get shocked. There would be a feeling of intense shock since that article had become ‘Mine’.

Message: The breakage of crockery is not a cause of shock, but the shock is really related o possessiveness for the crockery. The crockery became mine after having a sense of ‘attachment’.

2. Two neighbors lived side b side. One quarreled too much with the other, harassed him a lot. Harassment has made the life a hell. One day that neighbor reported to have died. The other neighbor felt relieved since the source of intense tension had gone.

Message: The other neighbor does not feel any sorrow at the former’s death. Actually, my attitude towards a person becomes cause of either happiness or sorrow, (The event is not sad).

3. A girl reaches her in-laws after getting married. There her in-law relatives harass her a lot. She gets much suffering. Her maternal relations received this news after a lapse of two months. Then they got hurt. Though the daughter had been harassed for two months, but her maternal relatives got affected only aft two months when they could be apprised of the situation. Earlier, during those two months they remained unaffected.

   Message: Merely, an accident is not the actual cause of either happiness or sorrow. But our attitude towards it makes us either happy of despondent.

4. It was in the morning newspaper that 25,000 people had perished in Gujarat Earthquake. Would you feel shocked? No, because there was none of your near and dear. At the most you might feel concerned at the incident of a while.

Message: Though the situation itself was a very tragic. But I remained untouched since none of mine as there.

The above instances illustrate that the cause of our sorrow is based on our feeling of “I and Mine” (Attachment). The Self-enlightenment gives message that we should realize that there exists not any bond of attachment between us and others. Everyone takes birth at a particular time and leaves this world at the destined moment. None can either detain or dispatch anybody against that rule. Everyone is a traveler. Family members are there only to accompany us. Whatever has been received (gotten) as principal amount that is meant to be invested into a suitable trade. We toil hard and lament for the feelings of “I and My” during course of our life. To shed “I and Mine” is detachment. While leaving those objects we feel more attached to them, Therefore sages advised us to shed the “I and Mine” spirit, only then we would be able to get rid of sorrow. We do not get dejected while leaving worldly objects. After abandoning “I and Mine” (Attachment), all the worries get over. This is called the real detachment. To be free of bondage is the first step in the direction of self-realization. Sages exhort total renunciation; it should not come in installments. Jain Scriptures (Agams) have laid down that soul is totally difference from the body. Both are separate identities. When the soul gathers bondage and gets distorted, it is called ‘Jivatma’. Soul is the guiding force of body and mind. If the soul is separated, mind and body turn lifeless. When the water is mixed with soil, it turns into mire. I we analyze water & soil, they are separate identities. So the sages have propounded that all the creatures are basically one and the same according to spiritual vision. The body is devoid of life and is perishable. After expiry of the body, the ‘Jivatma’ is reincarnated as per its desires & longings. Therefore, the body is considered o be transitory (Paudgalik). I’m not this lifeless body. I’m actually the soul, which is its driving force. After this realization, I would be aware that I’m no longer the body. If I’m not the body, the feeling of “I and Mine” related to it will evaporate. This is the height if self-elevation. Keeping this goal in view one will shed off all desires. To be devoid of desires is the height of renunciation.

In state of renunciation man lived for the well being of others and derives greatest joy each moment. His sense of selfishness and ego becomes things of past. A Person having deep compassion and affection lives for the well being of others is known as ‘Tirthankar Bhagwan’. This is the actual state of renunciation.

3. Accommodating Grace (‘Anekant’): This is the top most tenet of Jain Philosophy. Let us follow basic meanings of this doctrine. After that we would be able to get rid of all the sources of anguish and violence. For instance, there is a semi filled glass of water. One may say it is half filled-up, likewise other may feel it is half empty, others may say it is not made of gold; some may say it is not made of silver, and some may say it is not made of steel. Now, there is a question: out of these fellows who is speaking truth and who is telling s lie. Actually, all these persons are speaking truth in their own way. None is incorrect while accommodating all these different views; we may conclude that they all are correct as per their own understanding of the situation. Resultantly, all the differences and contradictions will come to an end. We have to appreciate as each one has inherited his own background and has got particular bent state of mind. Thus each one has got his own attitude. “Anekantvad” tell us that we all are correct. As per our understanding we are correct in our places. None is incorrect If we want to live inpeace and harmony, we will have to accept the philosophy of “Anekantvad”. The other is also correct; this attitude will have to be accepted. For example, a vegetable is cooked and there are many persons who eat it. Everyone may hold his own opinion about its preparation. Some may say it lacks oil, some may claim it is more watery. There would be a number of viewpoints like these. If one who has properly understood the meaning “Anekantvad”, he would declare that each one is correct as per ones’ understanding. If I insist to judge others according to my sheer viewpoint, there would crop up emotions of likes and dislikes, and jealousy in our way.

To achieve total renunciation the Jain sect has underlined the theory of ‘Anekant’ (Multi Probabilities). Here, a few examples of ‘Anekant’ are being enumerated to be adapted in life. Those may be pondered over.

1. If we get angry with anybody, we should also imagine the situation where we were to become target o the situation of somebody else’s anger. How would we feel then? If that would be unbearable to us, then why should we treat others in that undesirable way?

2. On account of differences the mother-in-law usually rebukes the daughter-in-law. Let her think over, when she herself was a daughter-in-law, she never relished admonition. Therefore, now she should abhor of causing distress to her daughter-in-law. If both mutually try to be accommodative to each other, their relations could be a source of perpetual source of strength and joy.

3. We should examine our treatment that e mete out to our servants. We scold them ranting our rage, denigrating them. At times we dole out money to be considered philanthropic in the eyes of society at large, but hesitate while paying servants their due emoluments. Unless we don’t come forward to share their hardships, we will never be able to enjoy their real service. By losing our temper and using intemperate language, with servants we indulge in a lot of likes & dislikes. We should think if the servant had possessed better mental faculties, he could have preferred o adopt more profitable business, in place of serving us. Dealing with the other fellow according to his mental faculties and competence, we can lessen our tensions. This attitude is, in other words, “Anekant”.

“Anekant” - These is end of differences, end of conflicts, end of differences of castes (Jain religion does not entertain the concept of any caste-discrimination. There everyone is considered as equal). When we get free of differences based on castes, creeds, etc., there would be an end to variants and resulting clashes. Only in that state of mind, man would be able to enjoy tranquility.

When man overcomes his sensivities of honour or denigration, high or low, good or bad, big or small, then he will be able to enjoy the fruits of “Anekant”. In that state of mind he would be able to enjoy the feelings of affection, humility and real happiness.

Salvation (Moksha)

Have we ever given consideration to the concept of salvation in life? What does it actually mean? Why do we want to attain salvation? For whom do we want to be free? Salvation is often known to us. But only a few realize its actual meaning.

From whom do we want to salve ourselves - Either our family members, or profession, or service, or foes, or property, or riches, or clothing or education or attending college or worries and disturbances created by them all? We have to be free from all the gloom and grief. We should first ascertain the very source of misery, to overcome it. For example, when we go to the Doctor and state our ailment, to him, only then he prescribes medicine for us. Similarly, after knowing the very source of distress that only then it can be remedied with ease.

Examples:

1. We purchase a set of glass utensils from a shop. In course of packing, the set gets broken due to a slip of the shopkeeper. Would you feel dismayed at the loss? No.

Now he hands over to you the utensils set. After making payment, you are going to sit in the car & the set gets broken after being slipped from your hands. Would you lament over the loss? Yes. Both the incidents relate to the breakage of set. In former we don’t get disappointed, while in the latter we do. Actually the breakage of set does not matter much to us, but our sense of its possessiveness towards it, the thing that matters. Let us think over it.

2. The son has done out to study. He meets with an accident. He gets admitted in hospital. We get the news on the fourth the day of occurrence only then we feel worried. The Moot question is whether the incident is painful or its awareness. Think over.

3. You planned to purchase a hose, which was being auctioned. Your competitor has also come for this purpose. Both try to get the house making their respective bids. The bids got escalated, but in vain. The competitor further raises his bid. You get upset and enraged. Are you disappointed on account of missing the house or you’re yearning to achieve it? If you forsake the wish to get the house, you will be free from the rancor caused. Better, assume that it was not your cup of tea.

4. There are number of members in the joint family. You head the family. Everyone has his or her own temperament, culture, luck and targets. You wish that they should abide by your guidance, but none cares for the same. You get dejected. Question is which is the root cause of your dejection, either family members or your wish to control them? What should we abhor the family or the desire to lord over it? Think over.

5. The daughter is married and leaves to join her in-laws. She is put to great distress there; either on account of her own nature or that of her in-laws. After an interval of six months period you become aware of the news and get much perturbed. The moot question is whom you should abandon; either the daughter, or in-laws or the very feeling of concern. Think over.

6. You have been running a business successfully and earning Rs. Ten Lacs Annually. There is an expenditure of Rs Two Lacs. The following year only Six Lacs could be earned due to a set-back to the business. You get dejected, though expenditure remains confined to Rupees Two Lacs. Actually, dejection is caused due to your sense of attachment. If dejection is caused by getting lesser returns from the business, a question may be posed; shall you abandon the business or your concern regarding it?

Man usually fails to enjoy whatever he has attained but prefers to lament over what he had failed to achieve. He keeps harping on his misfortunes. It is better to be content with one’s lot. He should make every endeavor to perform his duties to the utmost. Thus he would enjoy peace all the time.

Sages declare we need not abhor enjoying life, but we should refrain from its yearning, greed, longing, indulgence and ego. Only then we can attain peace. To renounce life may cause unnecessary ego in us. Actually, indulgence in life should be checked. We should keep free from its worries, which result into disappointment. It entirely depends on our attitude to be free of worries.

Entertaining melancholic thoughts enhances dejection. It is advisable not to brood over lost opportunities. What had you brought to this world along with your and what would your take away from here? Nothing. We get what we have earned through our deeds. Our deeds are the real cause of our existence and our destiny. We cannot blame others for the same. Leave apportioning blame and be free from a lot of gloom.

To be free of bondage of our own thoughts is to enjoy real salvation. The virtues of the great preceptor.

The great preceptor is the living God on this earth. The preceptor bestows upon us divine outlook, self-realization and reveals truth. Te preceptor is divine self who is manifested either apparently or invisibly through the whole universe. He is pervasive in all the bodies. The preceptor turns a devout into his incarnation ordinary color into saffron and a humble stone into worship (“Thakur”). He inculcated realization of truth and vanishes ignorance. The preceptor is endowed with eternal patience like mother earth, large heartedness like broad expanse of heaven, freedom of breeze, shining like sun and coolness like moon.

The affectionate touch of preceptor is like a stream of perennial brook. After submitting body, mind and resources to him we get rid of desires and ego. Heart is enlightened. We ever feel cheerful and satisfied. Preceptor is enshrined with all virtues and is a great liberator of the downtrodden. He is God incarnate.

The preceptor imparts real knowledge and vanishes ignorance. His preaching’s reveal the ultimate Truth. The preceptor is the greatest pilgrimage centre which permeates solace. His preaching’s remove all the doubts and sins.

The lamp burns itself but imparts light to others. Similarly, the man has to serve others through his deeds and thoughts.