SCIENCE AND RELIGION: INTER-RELATION

RELATION BETWEEN SCIENCE AND RELIGION UNIVERSAL AND ETERNAL RELIGION

What is Religion ? : What is Dharma : धर्म क्या हैं

 Dharma : What is Religion ?

Jain Verse:

·       May the entire universe attain bliss,

·       May all beings be oriented to the interest of others,

·       Let all faults be eliminated and

·       May people be happy everywhere.

1  Introduction

Every living being desires happiness, and endeavors to avoid pain and suffering.  The question is how these objectives can be achieved. Generally, a person will feel happy if he gets whatever he desires and can avoid everything that he does not like. However, situations do occur, which are not in his interest or do not conform to his liking.  Even in favorable situations, it is not always within his power to prolong the situation. Every situation changes and a person feels miserable when the new situation is not to his liking. Moreover, desires and likes or dislikes of all beings are not identical. What one person loves may be of utter distaste to another.  It is therefore impossible that everything can happen to everyone’s taste.  Viewed in this light, it would seem that there couldn’t possibly be a way for making everyone happy.

Fortunately, however, there is a way.  Two verses, one each from Jain and Hindu traditions quoted above, address that way.  It should be noted that they have identical meanings. Both of them convey the same message of well-being for all, for the whole universe, and for the elimination of evil. Shraman (Jain, Buddhist) and Vedic (Hindu) traditions have flourished together; both have borrowed from and influenced ideologies of the other.  It is therefore not surprising that Jain scholars have time and again insisted on the study of not only Jainism, but also the six schools of thought prevalent in India and collectively known as Shad-darshan. Broadly classified, they are known as Vedic and Shraman traditions, both having originated from the same Indo-Aryan culture. Both of them have addressed the subject of universal happiness and have discovered that the way to universal happiness is to wish and act for happiness and well-being for all. If everyone acts accordingly, the world can turn into paradise and there would not be any misery; at least man-made misery would come to an end.

Indian philosophies go beyond seeking happiness in this life. Almost all of them believe in the existence of an eternal soul and in a continually changing pattern of everything else. Therefore, they seek happiness that lasts beyond the present life. Their ultimate goal is to present the path of liberation leading to the termination of the cycle of life and death.  However, as long as we are not liberated, their approach is to seek continuing universal happiness. The above two verses therefore urge everyone to look earnestly for the well-being of all others, to stay meritorious in this life to be sure of reaping fruits of their merits in subsequent lives.

When one talks of religion, the question may arise, ‘Why do we bother about religion? Could we not be happy in this life without worrying about religion?’ One may be healthy, have a loving spouse and children that they love, have plenty of money, and possess all the amenities that one needs. What more is religion going to offer?

These are legitimate questions. The concept underlying these questions revolves around our body.  Its health, its relations, its well-being, and comforts and luxuries it can indulge in are supposed to bring forth happiness. Accordingly, when such situations are to our liking, we consider ourselves happy.  Unfortunately the body with which, we identify ourselves and also everything around it is transitory.  All the situations are ephemeral. The happiness that we might be experiencing from such situations can disappear at any time. We do not know what is going to happen at the next moment. In fact, our so-called happiness is unstable and short-lived.

Even if situations conducive to our interest were likely to continue indefinitely, peace and happiness may not always materialize. As the poet Percy Shelley put it in one of his poems, we are prone to ‘look before and after and pine for what is naught.’ Hardly anyone feels satisfied with what he has. We have the tendency to desire what we don’t have. Our desires are endless and as long as those desires remain unsatisfied, no one can ever feel happy and experience real peace that can lead to blissful pleasure. We may strive hard for achieving that pleasure but hardly any one attains it any time during his life.

2  What is Religion?

The growth of scientific knowledge and technology has given new dimensions to our lives and has influenced every aspect of our living. Science has done a great service to mankind by providing amenities for pleasant living and has saved men from many miseries and uncertainties of the primitive past. It has also destroyed many superstitions and religious dogmas. At the same time, the scientific outlook has uprooted the moral, religious, and cultural values of our society. In the light of the advance of scientific perspective some individuals have renounced our traditional religious beliefs and values. We know much about the atom but not much about the values needed for a meaningful and peaceful life. We are living in a state of disarray. Our lives are full of worries, emotional disorders, and conflict of values.

Today man needs mental peace and complete integration with his own personality and with his social environment. Can religion, in general, and Jainism, in particular, meet this need of our times? Yes, it can. Religion has eternal concepts and values that can meet the needs of the time.

Now, what do we mean by the term religion? Many western scholars define religion as faith. Some say that religion is belief in spiritual beings. Others define religion as faith in the conservation of values. The inner core of religion is faith, but it is the faith in our own existence and our own real nature, belief in some eternal and spiritual values that are essential for the existence and uplift of mankind.  A generally accepted definition of religion is ‘Dhärayati Iti Dharma’ It means that what holds (from falling) is religion. Our remaining in a deluded state constitutes a fall and religion tends to protect us. It teaches us that the physical body, with which we identify ourselves, is alive on account of the soul that abides within it. The soul is our true self. We are the consciousness pervading the body and our association with a body terminates at the end of life. The true nature of consciousness is to know whatever happens without any sense of craving or aversion. It is therefore futile to be pleased or displeased with different situations.  Thus by revealing our true nature, religion helps in extricating us from the deluded state in which we have been entangled since time without beginning. Religion teaches us to know ourselves.

“He, who knows one (soul), also knows all; He who knows all, knows the one.”

This quotation taken from Jain scripture Ächäränga Sutra states that he who knows the soul, knows everything else. This is so because the knowledge of true Self as pure, enlightened, not aging, immortal and ever blissful soul can lead to the state of having no desire.

Therefore, Jain scriptures define religion as ‘Vatthu Sahävo Dhammo’. It means that religion is the real nature of things. Religion is the nature or property of all substances (Dravyas) including soul and matter. We seldom try to explore who we are and what is our true nature. Nothing against our nature is going to give us lasting happiness or real satisfaction.  Without knowing ourselves and without realizing our own nature, we have been trying to gain happiness. No wonder that it eludes us, because we have been trying to gain it from extraneous circumstances. In a way, we have been dwelling all the time in a state of delusion about ourselves.  We can just as well say we have been pursuing a mirage.

That being so, what is the real nature of the human being? The real nature of human beings is equanimity. Ächäränga sutra defines religion as mental equanimity. In Bhagavati sutra, Gautam Swami asks Bhagawän Mahävir, "What is the nature of soul?" Bhagawän replies, "The nature of soul is equanimity." Gautam asks, "What is the ultimate aim of soul?" Mahävir replies, "The ultimate aim of the soul is also equanimity." Ächärya Kund-kund, in Samaysär, has equated the essential nature (Svabhäv) of soul with equanimity.

This, of course, does not mean that we should not try to change an undesirable situation; nor does it endorse inaction. As long as the soul is embodied, it will stay active. There are different types of activities that a monk or a laymen should undertake.  Religion, however, prescribes that everyone should undertake activities vigorously but without any degree of attachment. This would mean facing any situation dispassionately without reacting in terms of craving or aversion. The common objective is to enable one to view every situation, comfortable or uncomfortable, with equanimity and without getting agitated. That would amount to knowing oneself and abiding in one’s own blissful nature.

Religion is nothing but an endeavor for the realization of one's own essential nature. Dwelling in one's own essential nature means to remain secure in the state of a spectator or observer. It is the state of subjectivity or of a pure knower. In this state, the consciousness is completely free from excitement and emotions, and the mind becomes tranquil. It is the precondition for enjoying spiritual happiness, and for relieving mental tension, which is an impure state of mind. This is the practice of equanimity of mind. Nobody wants to live in a state of stress. All seek relaxation instead of tension, contentment instead of anxiety. Our real nature is mental peace or equanimity. Religion is nothing but a way of achieving this mental peace.

Religion is truth.  When you first discover and then begin to live by inner truth, it becomes your measurement for everything.  If an action fits with this truth, then you do it.  If it does not, you reject it.  It is not justifying; it is acting in accordance with your inner measuring rod.  Truth becomes your permanent inner companion.

The path to liberation of rational knowledge, rational perception, and rational conduct is the application of equanimity in the three aspects of our conscious life, that is, knowing, feeling and willing. Even-mindedness, broader and unbiased outlook and regard for other ideologies and thoughts constitute equanimity of knowledge or rational knowledge. Detachment from the objects of worldly pleasures, balanced state of mind, and the feeling of equality constitute equanimity of feeling or rational perception. Control over one's desires, regard for other's life and property, equity and fairness in social life constitute equanimity of willing or rational conduct. The three organs of rational conduct are body, speech, and mind. According to Jain teachers, equanimity of body, speech, and mind should be the directive principle of religious life. Equanimity of mind entails non-attachment or non-possessiveness, Equanimity of body is nonviolence (Ahimsa) and Equanimity of speech is non-absolutism. Nonviolence, non-attachment, and non-absolutism are the three pillars of Jainism. By adopting these concepts, we can attain happiness and peace in our lives and create an atmosphere of tolerance and trust in society.

3  Meaning of Jainism

Jainism is a religion propounded by a `Jina'.  Principles enunciated by a `Jina' constitute Jainism and the follower of Jainism is known as a `Jain'.  Further, a `Jina' is neither a supernatural being nor an incarnation of an all powerful God.  The word `Jina' means the conqueror or the victorious, i. e., one who has conquered the worldly passions by one's own strenuous efforts.  Human beings are entitled to become `Jinas' and as such `Jinas' are persons of this world who have attained supreme knowledge, subjugated their passions like desire, hatred, anger, greed, and pride and are free from any sort of attachment.  Thus, Jainism is a religion of purely human origin. It is propogated by self-realized individuals who have attained perfect knowledge, omniscience, and self-control by personal effort and have been liberated from the bonds of worldly existence, and the cycles of all future life and death. Jinas are popularly viewed as Gods in Jainism. There are an infinite number of Jinas existed in the past. All human beings have the potential to become a Jina.

In ancient times, Jainism was also known by Shraman Dharma, an ascetic tradition or the religion of Nirgrantha, one who is not attached to internal or external objects.

The basic tenet of Jainism is "Ahimsa Parmo Dharmah".  From an ethical point of view Dharma means duty - compassion is the supreme duty of an individual.  From a religious point of view, Dharma means the true nature of a substance - compassion is the true nature of a human being.  Also, the Jain dictum "Parasparopagraho Jivänäm" means, "Living beings (Souls) render service to one another".

4  Why Do We Pray?

A Jain verse says, “I bow down to the path of salvation, which is supreme, which is omniscient; I bow down to that power because I wish to become like that power.” The object is not to receive anything from the entity or from that spiritual nature, but to become one like that.Its not that spiritual entity will make usbecome like itself by a magic power, but by following out of ideal which is before our eyes, we shall be able to change our own personality.It will be regenerated, as it were, and will be changed into a being, which will have the same character and divinity which is our idea of God.  So we worship God, not as a being who is going to give us something, not because it is going to do something to please us, not because it is profitable in any way; there is not any idea of selfishness; it is like practicing virtue for the sake of virtue and without any other motive.

God to us would mean to have attained the perfect and liberated state.  We pay homage to the perfect for the sake to perfection, and not for any reward.  One of the prayers of the Jaina is “I worship with power all consciousness which becomes the leader for us on the path of salvation; which has broken to pieces the mountain of physical forces of Karma; which has acquired omniscience.  ” I worship it because I wish to become that power.

The Jinas are not Gods in the sense of being the creators of the universe, but rather as those who have accomplished the ultimate goal of liberation through the true understanding of self and other realities.  The concept of God as a creator, protector, and destroyer of the universe does not exist in Jainism.  The concept of God's descent into a human form to destroy evil is also not applicable in Jainism.

The Jinas that have established the religious order and revived the Jain philosophy at various times in the history of mankind are known as Tirthankars. The ascetic sage, Rishabhadev was the first Tirthankar and Mahävir was the last Tirthankar of the spiritual lineage of the twenty-four Tirthankars in the current era.

In summary, Jainism does not believe in a creator God, however this does not mean that Jainism is an atheistic religion.  Jains believe in an infinite number of Jinas (Gods) who are self-realized omniscient individuals who have attained liberation from birth, death, and suffering.

Note : This content has been taken from "Jain Education Bowl".

WHERE IS GOD IN THIS UNIVERSE : CONCEPT OF GOD

Concept of God in Jainism

Pravin K. Shah
Jain Study Center of North Carolina

Jainism believes that universe and all its substances or entities are eternal. It has no beginning or end with respect to time. Universe runs own its own accord by its own cosmic laws. All the substances change or modify their forms continuously. Nothing can be destroyed or created in the universe. There is no need of some one to create or manage the affairs of the universe. Hence Jainism does not believe in God as a creator, survivor, and destroyer of the universe.

However Jainism does believe in God, not as a creator, but as a perfect being. When a person destroys all his karmas, he becomes a liberated soul. He resides in a perfect blissful state in Moksha. He possesses infinite knowledge, infinite vision, infinite power, and infinite bliss. This living being is a God of Jain religion.

Every living being has a potential to become God. Hence Jains do not have one God, but Jain Gods are innumerable and their number is continuously increasing as more living beings attain liberation.

Jains believe that since the beginning of the time every living being (soul) because of its ignorance, is associated with karmas. The main purpose of the religion is to remove these karmas which are attached to the soul and become liberated soul.

There are many types of karmas. However they are broadly classified into the following eight categories:

Mohniya karma

It generates delusion in the soul in regard to its own true nature, and makes it identify itself with other external substances.

Jnana-varaniya karma

It covers the soul's power of perfect knowledge.

Darasna-varaniya karma

It covers the soul's power of perfect visions.

Antaraya karma

It obstructs the natural quality or energy of the soul such as charity and will power. This prevents the soul from attaining liberation. It also prevents a living being from doing something good and enjoyable.

Vedniya karma

It obscures the blissful nature of the soul, and thereby produces pleasure and pain.

Nama karma

It obscures the non-corporeal existence of the soul, and produces the body with its limitations, qualities, faculties, etc.

Gotra karma

It obscures the soul's characteristics of equanimity, and determines the caste, family, social standing, and personality.

Ayu karma

It determines the span of life in one birth, thus obscuring soul's nature of eternal existence.

While travelling on the path of spiritual progress, a person destroys all eight types of his karmas in the following sequence:

First Mohaniya (delusion), then Jnana-varaniya (knowledge), Darasna-varaniya (vision), and Antaraya (natural qualities) all three together. At this time, he attains keval_jnan and he is known as Arihant. Arihant is also known as Tirthankara, Jina, Arhat, Kevali, or Nirgantha.

Lastly the remaining four karmas namely Vedniya (pleasure and pain of the body), Nama (body), Gotra (social standing), and Ayu (life span) are destroyed. At this time, he attains total liberation and he is known as Siddha.

The first four karmas are called Ghati karmas because they obscure the natural qualities of the soul. The last four karmas are known as Aghati karmas because they do not affect the qualities of the soul, but they are related to the physical body of the soul. Once a person destroys all his Ghati karmas, he will definitely destroy all of his Aghati karmas before his death. No fall back can occur after the destruction of Ghati karmas.

Arihant:

When a person destroys his four Ghati karmas, he attains keval-jnana. He has regained the original attributes of his soul, which are perfect knowledge, vision, power, and bliss. He is omniscient of the past, present and future forms of all entities (living and nonliving beings) of the universe. He is still a human being. He remains in the state of blissful condition for the rest of his life. Arihants are classified into two categories:

• Tirthankar
• Ordinary-kevali

Tirthankar:

Immediately after attaining keval-jnana, if a person establishes the four-fold religious order of monks, nuns, sravaks (male laypeople), and sravikas (female laypeople) is known as

Tirthankar. He preaches the Jain philosophy, religion, ethics, conducts to his followers.

Jainism believe that Twenty-four Tirthankars are born during each descending and ascending part of the time cycle in this region (Bharat Kshetra) of the universe. No two Tirthankaras exist at the same time. Generally a Tirthankara is born when the religion is at its depression state. The new Tirthankar revives the same Jain philosophy. He gives a different form to the religion practice depending upon the time, place, and the social behavior of the human society.

Example:

Lord Mahavir preached five great vows, while Lord Parshva preached four great vows. The vow of celibacy was included in the non-possession category by Lord Parshav.

Ordinary_kevali

The only difference between Tirthankara and ordinary-kevali is that the latter does not establish the religious order. He remains in the state of perfect blissful condition for the rest of his life after attaining keval_jnan.

In the religious scriptures, the name Arihantas and Tirthankaras are interchangeably used because ordinary-kevalis do not play any active roles in the religious order. Tirthankar is also known as Jina, Arihant, Arhat, Arhant, or Nirgrantha.

Tirthankara:

Founder of four-fold order of monks, nuns, laymen, and laywomen.

Jina:

One who has conquered his, inner passions such as desire and hatred.

Arihant:

One who has destroyed his inner enemies such as greed, anger, desire, and hatred.

Arhat:

One to whom nothing can be secret.

Arhant:

A spiritual acquirement leading a man to the state of an Arihant.

Nirgrantha:

A religion of One who has gotten rid of all knots or attachments.

Siddha

Both the Tirthankara and ordinary-kevali destroy the remaining four Aghati karmas at the end of their present life. After their nirvan (death) all of them are known as Siddhas. They are totally free and liberated. They are free from the birth and death cycle. They do not possess body. They do not feel pleasure and pain, or joy and sorrow. They live in an ever-lasting blissful condition at the top of the universe (Lokakas) known as Moksha.

The quality and attributes of all siddhas are same. However, they still maintain their unique identity and form.

Example:

Lord Mahavir's soul as a siddha possesses the same qualities as of Shri Gautam Swami or Shri Bahubali's soul. However their souls remain unique individual and have different forms.

Jain Gods:

Both Arihants and Siddhas are considered Gods of Jain religion. Arihats are perfect human beings and preach the Jain religion to the people during their remaining life. After death they become Siddhas. All Siddhas are perfected souls, living for ever in a blissful state in Moksha.

Question

In the Namokar Mantra we pray to the Arihants (Tirthankara) first and then to the Siddhas second. Even though the Siddhas are perfected souls, have destroyed all (both Ghati and Aghati) Karmas, and are at the highest spiritual stage. While the Arihantas have destroyed only four Ghati Karmas and are at a lower (thirteen gunasthan) spiritual stage.

Answer

It is because Arihants after attaining keval-jnana (after destroying four ghati-karmas), establish the four fold order of Jain religion. They preach the Jain philosophy, ethics and conduct. They explain the path of liberation and the qualities of the perfected soul or Siddhas. Without the teachings of Arihantas we would not have known Siddhas or liberation. For this reason we pray Arihantas first and Siddhas second.

The Four-Fold order

Monks and Nuns (ascetics):

They practice self-control and have given up all desires and earthly possessions become the spiritual practicer and teachers. They follow strictly five great vows (maha-vrats).

Sravaks and Sravikas (lay followers):

They are not required to renounce the world, but are expected to discharge household duties by honest means and live a progressive pure life. They follow the twelve vows of lay people.

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Source: http://www.jainworld.com