Dear Sadharmik brothers and sisters,
Jai Jinendra!

Today is the second day of Parvadhiraj Paryushan Parva. We have been religiously celebrating Paryushan Parva for years. This year we are celebrating differently. Though the positive side of celebrating this pious Parva from home is helping us in doing less jiv hinsa by limiting our movements.

Let us learn about:

1. Second Jiv Vichar Gatha that talks about states of souls.
2. Winning over our passions (Kashayas) from an article by Dr. Kumarpal Desai.
3. The Nature of Karma and 2 out of 8 Types of Karma under the Theory of Karma series.

Join the daily lectures by Dr. Kumarpal Desai in Gujrati, by Dr. Jitendra Shah in Hindi and by Dr. Bipin Doshi in English. The schedules and joining details are mentioned below.

Please watch a message from Chief Minister of Gujarat Shri Vijaybhai Rupani on Paryushan Parva lectures by Dr. Kumarpal Desai in North America.

Sincerely,
Mahesh Wadher
JAINA President

जीवा मुत्ता संसारिणो य, तस थावरा य संसारी|
पुढवी जल जलण वाउ, वणस्सई थावरा नेया||

The classification of living beings commences with the two major states of souls:

A. Mukta (Liberated souls)

This refers to all living beings that are free from all karmic bandages, in other words, souls that have attained liberation and are free from the cycle of birth and death. Mukta jiva is discussed ahead.

B. Sansari (Non-liberated souls/Transient souls)

This refers to all living beings that are not free from the karmic bondage and are undergoing through the cycles of birth and death.

Sansari is further divided into two forms:

1. Trasa (Mobile): Living beings that can move or change their surroundings as per their own wish to experience bliss and overcome sorrows and miseries.

2. Sthavara (Immobile): Living beings that can neither move nor change their surroundings as per their own wish to experience bliss and overcome sorrows and miseries, also called ekindriya jiva i.e. one sensed body- the sense of touch.

Sthavarjiva are classified as:

1. Pruthvikaya
2. Apkaya
3. Teukaya
4. Vaukaya
5. Vanaspatikaya

During the Paryushan, for internal purification, an aspirant first thinks to overcome Passions (Kashayas). These Kashays are the forces that increase material indulgence in the physical world and cycles of Sansar (worldly life).

Kashayas annihilate souls’ true nature, it obstructs souls’ journey to right conduct. Souls’ contemptible tendencies are Kashayas and there are four types of them: Krodh (Anger), Maan (Pride), Maya (Deceit), and Lobha (Greed). Externally, one only expresses the Anger. The other three are hidden deep internally unseen by anyone.

These three Kashayas are stuffed inside but the man strives to show himself as a do-gooder, a philanthrope, or obliging others. Kashayas of Pride, Deceit, and Greed are hidden so deep in his psyche that he may not even be fully aware of it. When heaped with self praises, man does not recognize how pride has taken over his better instincts. And when these three Kashayas are joined by wealth or power, not only do they cross the limits of proprieties, but they become the cause of evil.

Kashayas also means afflicting the soul. Anger, Pride, Deceit, and Greed are intense kashayas and give rise to Mithyatva (false perceptions). From Vyavara naya (Empirical view), one must first conquer Anger, then pride, then Deceit, and lastly the Greed.

These four Kashayas are results of Raag (attachments) and Dvesh (Malice or aversions). Deceit and Greed are manifested by attachments whereas Anger and Pride are manifested by aversions. From Nischaya naya, (Transcendental view), one must win over his Greed, then Pride, then Deceit, and lastly the Anger. Anger is referred to as blind, meaning a person with Anger hurts himself. In a previous life, A sage named Kaushik, due to his excessive Anger was reborn as a Chandkoshiyo Snake. Fire burns only those who go near, but the fire of Anger burns the whole family. For this reason, Anger is perversion whereas Forgiveness is the true nature of the soul. Anger is aversion and forgiveness is friendship. Anger kills, forgiveness saves.

Anger is mental aggression. A person’s anger hurts himself and lessens his ability to think and weakens his logical mind.

The second Kashaya is maan (Pride). Man prides himself for possessing wealth, intelligence, knowledge, physical appearance and believes himself superior to the others. Or he is proud to have been born in a privileged family or superior caste. That is maan.

Maan Kashaya leads a person madly towards high status and prestige. The desire for social status surpasses even his desire for a son and wealth. This includes many kinds of Moha. His Moha Kashayas leads him to thirst for popularity when he spends money in religious places to hide his misdeeds of the past. This Moha Kashaya only invites greater sin.

Maya or Deceit is the soul’s psychic dirt. Cheating or breaking trust is deceit. It is born of Greed (Lobh). If Maya succeeds, it generates Maan; if maya fails it generates Anger.

The fourth Kashaya – lobh (Greed) is a thirst for physical possessions – he desires mansions, cars, fancy clothes, or valuable ornaments. This desire is lobh. To fulfill these desires, human employs unjust or improper means, cheats, lies, and betrays. In other words, man drowns in Maya.

In lobh Kashaya, possessiveness coupled with weakness and thirst for desires is primary. It also includes not be a giving person even for righteous causes. This means that a man should restrain desires. Restrained desire is true Dharma.

There is a false belief that spending money is equivalent to becoming religious. For this reason, money is earned unjustly or illegal means so that he could spend it on religious causes and become a famous religious person. But Jain philosophy distinguishes between rich and righteous. Wealth is earned due to past good deeds whereas righteousness is earned by victory over passions and is a result of right conduct. Mamman Sheth had wealth but was devoid of Dharma. Punia Sravak had no wealth but was on the side of Dharma. For that reason, Bhagwan Mahavir sent King Shrenik to Punia Shravak to buy from him Punya karma (merit karma) of a single Samayik to avoid going to hell. Punia Sravak did not know the value of his Samayiks so Bhagwan Mahavira told King Shrenik that the wealth of your entire kingdom is insufficient to buy punya of a single samayika of Punia Shravak. This illustrates how different wealth and righteousness. For this reason, today let us practice victory over desires as a fundamental observance of Dharma.

- Kumarpal Desai

Nature of Karma

The relation between the soul and karma is beginningless but not endless. This beginningless relation can be ended forever. Karma is a matter (Pudgala). The body is material. Its cause is karma.

Hence karma is also a matter. The inherent causes of a material effect are material. The earth is a matter, it is elemental, so the object made from it must also be material/elemental.

Happiness is experienced by means of agreeable material like food, etc. and unhappiness is experienced by being hit by a weapon. Food and weapons are both materials, so also karma; the cause of happiness and misery is material.

The soul is bound by fetters. It prattles when liquor is consumed or becomes intoxicated. It becomes unconscious by smelling chloroform. The fetters, liquor, chloroform, etc. are material objects, inert objects. They affect the body, the mind, and the soul. Similarly, by coming into contract with karma, which is inert matter, the fundamental qualities like knowledge, perception, etc. of the soul are covered and it experiences happiness and misery.

The Types of Karma

Karma is not of one type but of many types. There are 8 main types according to the effect produced. It is called ‘Prakrtibandha’. The original Prakrtis of Karma is eight. Prakrti means nature. Karma has a nature of 8 types. Let’s learn two types at a time.

1. Jnanavaraniya Karma (Karma that obstructs knowledge):

The matter that obstructs the quality - knowledge of the soul is called jnanavaraniya karma.

If there is a bandage over the eye, nothing can be seen even if the eye is there. There is infinite knowledge in the soul, but as long as this karma remains an obstruction over the soul, the soul cannot obtain knowledge. This karma becomes an obstruction in obtaining knowledge. This karma is of 5 types.

How is this Karma formed?

Jnanavaraniya karma is formed in these six ways;

1. by censuring knowledge and the learned
2. by showing hatred towards knowledge and the learned.
3. by insulting knowledge and the learned.
4. by forgetting the obligations of the learned.
5. by quarreling with the learned without any cause and
6. by causing obstacles to the learner and the learned.

The Fruits of Karma

On account of this Jnanavaraniya karma, the soul becomes deaf, dumb, or of retarded mind. It may not have pure intellect and may not acquire the knowledge of the soul. Such are the fruits of this karma.

2. Darsanavaraniya karma (karma which obscures cognition) :

The matter which obscures the quality of infinite cognition of the soul is called ‘Darsana-varaniya-karma’.

One cannot enter the area guarded by a watchman. Similarly, this karma obscures the cognition of the soul. This karma has nine types.

How is this karma formed?

Darsanavaraniya karma is formed by censuring virtuous people, by showing contempt towards the virtuous and learned people, by being ungrateful, by doubting the word of god and by creating obstructions in religious practices.

The Fruits of this Karma

Because of darsanavarniya karma, the soul cannot see properly, can become blind, maybe a victim of insomnia, may sleep while sitting or moving, etc. These are the fruits of this karma.

Source: www.jinalaya.com

Listen to today's lectures by Dr. Kumarpal Desai in Gujrati, by Dr. Jitendra Shah in Hindi and by Dr. Bipin Doshi in English. The schedules and joining details please visit:
https://www.jaina.org/page/ParyushanMahaparv2020

With the ongoing COVID-19 Pandemic, Jain Centers across the country are having to cancel their planned activities for the 2020 Paryushan Mahaparv. In the absence of these activities, JAINA has coordinated many virtual events for you to participate in. We are offering daily lectures and virtual Samvatsari Pratikaman for Deravasi, Sthanakvasi, and in English for participants in East, Central and West Timezones.

There is no need to register for Deravasi , Aloyana or Sthanakvasi Pratikramans. To join just click on the below link which will take you to the JAINA website where you need to select the event you want to join.

If you have any questions please call Mahesh Wadher at 909 376 4027 or email to Mahesh.Wadher@gmail.com

Click Here to Attend Lectures and Samvatsari Pratikamans