Climate Crisis Series - Part 2 of 3: Why should we care about it?

This is the second in a series of 3 questions and answers about climate change. The prior article explained climate change and how various human activities is causing it. This article below examines why we, as Jains, should care about climate change. The final article will address what actions we can take to limit the adverse effects of climate change.

Q18. Why should we, especially as Jains, care about the climate / environmental issues?

Why does climate matter? Why should anyone care?

From a purely anthropomorphic (human-centric) point of view, taking action on climate change is necessary for our own survival and well-being. To date, climate change has affected poorer parts of the world and animal and plant life more than people in the developing world. The wealthier countries and communities have been mostly spared from the most serious effects, so far. However, climate change does not favor or discriminate. Left unaddressed, it will affect every living being, if not in our lifetimes, then in the coming generations. In the history of mankind, people have generally escaped from disasters by emigrating to new lands. However, the unprecedented nature of climate change is that it engulfs the entire planet, leaving no feasible place for people to escape to. Therefore, even from a purely selfish standpoint, one should care for the sake his or her own comfort and survival.

From a broader moral standpoint, we share the Earth with billions of other humans as well as other life, all of whom desire to live, seek happiness, and avoid pain. A naturally functioning planet is a basic requirement for every living being to survive. The choices we make today will affect the amount of greenhouse gases we put into the atmosphere in future. The basic moral argument is that humans have inherited the resources and boons of a good life from generations before, and we owe it to the younger and coming generations, and for all other life, to leave them a livable planet.

What is the Jain point of view on why climate change should matter?

From Jain perspective, let’s first recognize that Jain dharma offers a treasure of wisdom to help humankind navigate the uniquely global, modern-day challenges posed by climate change. Jain dharma offers extremely relevant and timely guidance not only for Jains, but for all humanity and all living beings. Jains strive to follow five key principles known as Mahavrats (great vows). Two of these Jains principles are most directly relevant to climate change, including Ahimsa (non-violence) and Aparigraha (non-possessiveness). Another two principles also have relevance for climate change, including Asteya (non-stealing), and Satya (truthfulness). Let’s examine each of these.

·        Ahimsa: Our first and foremost basis for life is reflected in the Jain principle “ahimsa paramo dharma” (non-violence is the highest virtue). This “live and let live” principle of non-violence and compassion extends to all living beings, and to the planet itself as an ecosystem of living beings. Jain dharma recognizes the connectedness of all living beings. Parasparopagraho Jīvānām is a Jain aphorism from the Tattvārtha Sūtra, which translates as “all life is bound together by mutual support and interdependence", or more literally as “souls render service to one another.” Ahimsa calls for mutual respect and reverence for all living beings. When Ahimsa is practiced to its full extent, humanity can live with compassion in a more balanced harmony with the environment and the other living beings on the planet.

·        Aparigraha: In Jain dharma, the word parigraha means to crave, seek, or collect material possessions. The Jain Mahavrat of Aparigraha calls for non-attachment, or non-possessiveness. Attachment is considered an obstacle to spiritual liberation because the excessive pursuit of material possessions leads to the desire to own such objects, an insatiable greed for acquiring more, and the fear of losing what one has. All of these can become a distraction to the upliftment of the soul.

For laypeople, Jain dharma recognizes the role of material possessions as merely a temporary means to sustain the body to the necessary degree during its finite physical life. It is believed that we are not the owner of wealth, but merely trustees who should use the wealth to help those in need instead of hoarding and spending lavishly on ourselves. Material possessions should not become the end-goal of life itself. When people form attachments to consumer goods, houses, cars, jewelry, vacations, luxuries, wealthy, and so on, then the underlying attachment not only becomes a distraction to our spiritual growth, but it also results in the exploitation of the environment, which is a major cause of climate change. For this reason, Jain dharma recommends that people should extinguish or minimize desires to only what is necessary and strive to limit one’s needs.

·        Asteya is the Jain Mahavrat concerning the principle of not stealing. For laypersons, non-stealing is usually interpreted as not taking something that does not belong to us, and not to acquire possessions through unfair means. If we further consider the resources of our planet Earth as inherently shared by all living beings, then the principle of Asteya can be interpreted to mean that no one should take or keep more than his or her fair share. Today, global wealth is extremely concentrated in the hands of a small minority of people (including some Jains). Extreme wealth disparities can be considered a kind of theft because it can lead to desperation for survival and a race to the bottom for the many other have-nots. The resulting exploitation of resources has an adverse effect on climate change. To practice Asteya, we should be mindful to be content with our fair share of resources.

·        Satya is the Jain Mahavrat concerning the principle of telling the truth. For laypersons, Satya means observance of truth in thought, speech, and action. In practice, this means to tell the truth, not to lie not to deceive, and not to speak things that cause pain and suffering to others. As it pertains to climate change, there are two aspects of Satya that are important. The first is to avoid deluding ourselves into denying the existence of climate change, our role in it, or our responsibility to address it. Such delusion would amount to lying to ourselves. The second aspect is to promote the truth of climate change. In a democratic world where the future of the planet will be decided by the collective beliefs and actions of many, it is imperative that people understand the facts. Today, there is much harmful misinformation in the world about climate change. To observe Satya, one must not only avoid propagating false beliefs, but also strive to create right awareness with others in such matters.

The relevance of these Jain principles to climate change is very critical. Most humans do not naturally strive to commit violence to the environment. We do not intend to become greedy and hoard. We do not take pride in stealing and lying. But let us consider whether we are applying Jain principles to their full extent to address climate change.

The reality is that most of us, whether Jain or not, remain oblivious to or in denial of the levels of violence that we cause either directly or more often, indirectly. The root cause of our ignorance is our disconnectedness. Governments and business institutions, acting under national and corporate interests, collectively enable hundreds of millions of humans to cooperate with each other to commit unimaginable levels of violence. However, because of the gigantic scale and complexity of such institutions, we individuals may not recognize or feel responsibility for the violence enabled by our own actions, because of our disconnectedness. A person living by principles of Ahimsa would never directly participate in wiping out an entire forest, starving the resident animals, displacing its indigenous people, and poisoning its environment. But the same individuals may not be aware that his/her taxes, consumer spending, and stock market investments may be enabling exactly such violence.

In modern society, we are disconnected from the natural world, from our actions and consequences, and even from each other. Our advanced technology, science, cultural institutions, and specialized economies allow us to distance ourselves almost entirely from the acquisition of the necessities of life. We live in urban and suburban areas, far from nature. Our food is grown far away in massive industrial farms and transported from long distances by people we never meet and environments we never interact with. Similarly, our water, electricity, fuel, clothes, medicines, and other necessities of life are provided through complex processes from which we are largely disconnected except as end-consumers. Even when we do connect with nature, it is often in the form of very limited experiences, venturing into safe spaces in the wilderness, or recreating in curated parks. Whereas our ancestors could navigate by the stars, we hardly know the cycles of the moon, and are dependent on the internet to know the temperature outdoors.

This is not to suggest we should return to living in forests like primates. Rather, let us recognize how our spiritual disconnectedness with ourselves and with the world is making us part of a much greater system of violence than is commonly recognized. A true commitment to stopping climate change using Ahimsa, Aparigraha, Asteya, and Satya requires individuals to create awareness and take responsibility for the effects of the entirety of our actions, individually and collectively, and directly and indirectly.

In summary, Jain dharma is a spiritual practice centered on compassion and non-violence to all living beings and the planet. In Jain dharma, all souls are considered equal, and humans are not entitled to impose superiority over other living beings or hold dominion over the planet. Our religion recognizes the interdependency of living beings for our mutual survival. Jain dharma has great relevance for understanding and addressing the contemporary challenge of climate change. As the spiritual adherents of Mahavir Bhagwan, we are well positioned to share the message of Jain dharma with a world that needs to act decisively and with greater urgency to save the planet.

This concludes our perspective on we, as human beings, and Jains especially, should care about climate change. The next article will explain what we can do to stop climate change and protect the environment.

-----x-----x-----x-----

Additional recommended reading:

1. The JAINA Ahimsak Eco-Vegan Committee has prepared a comprehensive statement summarizing the problem of climate change from a Jain perspective. We encourage readers to learn more at Jain Declaration on the Climate Crisis.

2. Jainism and Ecology, by Christopher Key Chapple, Loyola Marymount University. This essay describes the Jain perspective of protection of life and its implications for an ecological worldview

 

Climate Crisis Series - Part 1 of 3: What is Climate Crisis?

This is the first in a series of 3 questions and answers about climate change. We will begin by describing what is climate change and what is causing it. Subsequent blog articles will address why we should care about climate change, and what we can do about it.

 

Q17. What is climate change / climate crisis? And what are the reasons for climate crisis?

Climate crisis refers to a long-term change in the Earth’s climate patterns

The term “climate crisis” commonly refers to the long-lasting changes in the planet’s global climate over the past 50-100 years, including changes to temperatures, precipitation, and wind patterns. The dangerous effects of climate change are reflected in many ways, most serious of which include:

1.     Global warming - rising average temperatures (+1.5°F over the past century).

2.     Increases in intense rainfall, flooding, droughts, and more frequent and severe heat waves and forest fires. 

3.     Increasingly acidic and warming oceans, melting polar ice caps, and rising sea levels.

Humans are primarily responsible for recent climate change

The acceleration of climate change has been widely and objectively attributed by nearly all scientists to the activities of a growing population of humans. Over the past century, a rapidly growing human population has shifted into increasingly industrialized societies. Humans have gradually demanded greater amounts of energy to support materially rich lifestyles. Through the burning of fossil fuels to generate this energy, humans have released enormous amounts of carbon dioxide and other greenhouse gases into the atmosphere. Climate change is directly linked to the increased concentrations of atmospheric carbon dioxide and other greenhouse gases. The effects are further worsened by deforestation, industrial processes using fossil fuels, and some agricultural practices such as factory farming and monoculture (the destructive practice of growing only one crop on giant farms). These greenhouse gases trap energy in the atmosphere and cause the Earth to heat up to levels that are dangerous to the health of the planet’s ecosystems.

Some scientists refer to this geological age as the Anthropocene epoch, in which humans, rather than geological or natural climate processes, are the dominant force shaping the planet and affecting the environment.

What are the effects of this climate change?

The effects of global warming / climate change have been widely publicized by many respected scientific, environmental, academic, and government institutions. In summary, one can say that it is having major effects on the planet and its inhabitants. The increasing concentration of greenhouse gases is causing warming temperatures in the atmosphere and oceans, melting of Arctic sea ice and glaciers, rising sea levels, increasing humidity, diminishing snow cover, and other related effects. Small changes in the average temperature of the planet are translating into large and potentially dangerous shifts in climate and weather. These changes are leading to extreme volatility in weather, more intense flooding and droughts, intense summer heat, more violent storms, loss of ecosystems and rich natural habitats, extinctions of animals, soil erosion, worsening air quality, increased disease and pestilence, freshwater shortages, food shortages, and other problems. Climate change is even considered responsible for causing forced migrations of people and heightened risks of wars. 

Why are individuals and families not doing more to stop climate change?

There are many reasons for the lack of meaningful action to stop climate change. Let’s begin with the human psychological basis for inaction. For many people, the impact of climate change may not be as top of mind or seem so gravely serious as something like the recent Covid-19 pandemic. This is because the effects of climate change are not as obviously visible or disruptive in our day-to-day lives. Unlike other very urgent and disruptive emergencies, the effects of climate change are different in three fundamental aspects:

1.     A perceived lack of timing urgency: When we are confronted with an immediate danger or mortal threat, we will react quickly. For example, when faced with an earthquake, hurricane, forest fire, flooding, or pandemics, we recognize the danger and seek shelter immediately. Ironically, some of these disasters that happen with increasing frequency are caused by climate change itself. However, we do not clearly connect climate change as a cause of such disasters. By not making this vital connection, we fail to address the root cause.

Root causes are often more difficult to perceive and treat than the resulting symptoms. Climate change is manifesting cumulatively over the past few centuries since the industrial revolution, and accelerating in the recent few decades. The human brain did not evolve to respond quickly and decisively to such a seemingly slow pace of change. When we do not perceive something as an urgent matter of life or death, our bias is to discount the threat, to “deal with it later,” and to compromise for the sake of instant gratification or short-sighted benefits.

2.     The lack of personal disruption. Climate change has a diffuse impact across geographies and socio-economic groups. The effects happen in many different and sometimes remote parts of the planet, so it may not always be visible in one’s own backyard, and it may not affect people that we know or identify with. Those who are in power and in a position to effect change may often be economically privileged and hence less impacted by climate change. Our cognitive tendency discounts things that happen far away and to people outside our immediate circles. Even when species go extinct, giant glaciers melt, or indigenous peoples are erased, it can be subconsciously dismissed as something abstract happening to someone else far away.

3.     The sense of hopelessness. Climate change is a function of the global actions of centuries of industrialization and population growth. Individuals may feel that the problem of climate change is too big to address by oneself, and that our actions will not have any meaningful impact, or that the personal and short-term sacrifices required are too great. When faced with such a seemingly impossible problem, we may feel paralyzed and resigned to inaction.

In addition to these individual factors, there are very powerful population, cultural, geo-political, and economic dynamics that make change difficult. Countries have taken different positions, but the global scale of the problem has not been met with effective global leadership and commitment to address it. Consider the following:

·        The population of humans is very large, approaching 8 billion and increasing by 74 million annually. Among mammals, humans are second only to mice and rats (but human beings have far greater adverse impact on the environment than all other species).

·        To date, politicians have been more motivated by party and national self-interests over global preservation. Political actions on climate change are often more symbolic than substantive, or considered voluntary, and rarely enforced. Furthermore, political strategies are invariably focused on winning the next election, a dynamic which causes politicians to sacrifice the distant future to gain near term advantage.

·        In the currently prevailing system of unconstrained capitalism, businesses are rewarded for short-term profit over long-term sustainability, even when it results in the exploitation of natural environment. The relentless quest for profit and growth disregards the true costs to people and environment.

·        Consumers are increasingly driven by the greed and desire for a life of comfort and pleasure. Humans are estimated to have consumed more resources in the last 50 years than the whole of humanity before us.

·        Last but not least, the age of internet technology has helped make mass communication possible and accessible. This has helped drive awareness and education about climate change. However, the technology has also enabled the spread of false information on media and online resources. This causes people to misunderstand facts. Some organizations and institutions even harness the power of the internet to purposefully spread wrong information and sabotage efforts to protect the environment.

Together, these forces have made it very challenging to address climate change with the unity, urgency, and magnitude of action that it deserves.

Despite these challenges, the good news is that that people globally are gradually becoming more aware of climate change, more accepting of human causes, and more motivated than ever before to address it.

For more information on a Jain perspective about climate change, the JAINA Ahimsak Eco-Vegan Committee has prepared a detailed statement. We encourage everyone to click on this link to read the Jain Declaration on the Climate Crisis that has been endorsed by JAINA and also sign the declaration on Climate Change to make a public commitment to action. 

In the next installment of this series, we will discuss why climate change matters for any person, and in particular from a Jain perspective. The final article will explain what we can do to stop climate change and protect the environment.

Spiritually navigating the current COVID-19 pandemic

Q16. What is the Jain philosophy regarding such events? What can we do in the present moment? What can we learn that will help us now and in future? 

The worldwide coronavirus (COVID-19) pandemic has had substantial impact on every aspect of our lives. There are a lot of questions on everyone's mind with the current situation. The intent of this blog is to provide the Jain philosophy to enable us to spiritually navigate this situation. We will discuss about the five samaväya, what we can do now and spiritual learning for our way forward.

Many of us might feel various emotions like stress, fear, anger, anxiety during these times of uncertainly. But we don't want to stay there too long because it reduces our spirituality and the power to do the right thing. We want to raise our spirituality and inner strength by leveraging our religious understanding, faith, and values to move to more positive emotions like compassion, peace, hope, optimism.

There are various theories that have been propounded to explain the occurrence of events. According to Jain philosophy, a situation develops, or an event happens because of five reasons operating simultaneously known as Five Samaväya.

Five Samaväya

Samaväya is the name of the group of five causes that are associated with every situation or event that occur in the universe or in our life.  It gives the connection between action and causes. Without a cause, no action can take place.  These five causes have a deep connection for all events that takes place in the universe. The events may be positive or negative. The five Samaväya are:

1.     Time (Kal)

2.     Intrinsic nature (Swabhav)

3.     Predestination (Niyati, Bhavitavyata or Honahar)

4.     Instrumental cause (Nimitta)

a.     External Nimitta – External Cause or Circumstances

b.     Internal Nimitta – Internal Cause, which is maturing our previously acquired Karma

5.     Determination, Self-Effort or Freewill (Purushartha)

The Jain philosophy views and reveals the importance of each Samaväya and this group of causes are always present when an event happens in the universe or in our life. Next, let’s understand each Samaväya in detail before looking into these factors for this COVID-19 situation.

1 - Time (Kal)

Time gives the sequence to whatever happens in universe. Time is a controlling principle and it plays an important role for all events/situations. The results of our work, consequences of our karma, situations or events do not occur before their due time. And when the time has occurred, we cannot stop the situations or events from happening.

If we sow seeds today, they do not give fruits right away. The seed cannot neglect the temporal limitation set out by time for its transformation into a tree. The Karma that are bound to the soul due to activities may not immediately manifest their fruits as soon as they are bound. The fruits of Karma appear at a specific time depending on the nature of the Karma itself.

When we understand the time factor, we learn to be patient, optimistic and hopeful.

2 - Intrinsic nature (Swabhav)

Every substance has its own intrinsic nature and that defines its characteristics, potential limitations, or potential effects. And the nature of substance is not to be confused with behavior or character traits of individuals.

Let’s look at few examples to understand the intrinsic nature - only females can get pregnant and not males, apple seeds grow apples and not oranges, certain seeds don’t sprout no matter what, humans can meditate, not animals. In matters like these, individual inherent nature plays in important role and it cannot be overlooked.

When we understand the nature factor, we have acceptance towards the effects or limitations based on intrinsic nature.

3 - Predestination (Niyati, Bhavitavyata or Honahar)

There are many words used for this concept, such as niyati, destiny, and fate. Predestination means that there are certain things that are predetermined and unalterable in this world.  In these situations, whatever has been destined will take place.  Whatever must happen keeps happening.  In this process, change cannot be made despite our best efforts. 

For example, even if we make all possible efforts, we cannot prevent the aging process or may not be able to save someone’s life. 

When we understand the predestination factor, we gracefully and peacefully accept things that are out of our control.

4 - Instrumental cause (Nimitta)

For Nimitta, there are external and internal causes and they always go together. External nimitta could be living beings, objects, situations, or events and they act as a catalyst. And internal nimitta is the fruit or consequence of our previously acquired Karma.

Let’s look at an example of an individual winning a lottery to understand the nimitta concept from both perspectives, internal and external. The lottery ticket being sold at a store is an external nimitta or a catalyst and winning a lottery is an internal nimitta or fruit of previous karma.

When we understand the external and internal nimitta causes, we know that our karmas have consequences. And external causes are just catalyst for our karma to come into action and not be blamed.

5 - Determination, Self-Effort or Freewill (Purushartha)

Purushartha or freewill is our power to choose our response in any given situation. We have a choice, no matter the situation. In that choice and self-effort, lies our opportunity to progress spiritually, improve and learn from the situation. A classic example of Purushartha is Gandhiji’s efforts towards getting independence for India.

When we understand the importance of self-effort and freewill, we can face any situation with courage, growth mindset and focus on things that we can control. Our spirituality is our response to what happens in life.

~~~~~~~~~~~~

The Jain philosophy does not look at these five causes from a single point of view, nor does it consider any one cause as the right one. It considers the collective effect as valid and whole truth. All the five causes are functioning simultaneously when any event happens in the universe or in our life.

Now, let’s look at these five Samavayas for COVID-19 situation:

1.     Time (Kal): The pandemic was to happen at this time worldwide.

2.     Intrinsic nature (Swabhav): It is intrinsic nature of a human body that it can get infected by such virus.

3.     Predestination (Niyati): It was meant to happen. It was in destiny for such pandemic to occur.

4.     Instrumental cause (Nimitta): External causes like being in proximity with someone with the virus, can act as a catalyst for our karma to come into action. And what happens to us will be based on the maturity of our previous Karma.

5.     Determination, Self-Effort or Freewill (Purushartha): Our Purushartha is our power to choose our response to this situation and that’s the only thing in our control right now. Our present efforts should be focused on what can we do now? How can we eliminate the virus? How can we come out of this stronger? How can we help those who are affected? How can we respond with compassion and kindness towards self and others?

~~~~~~~~~~~~

This pandemic is due to all the five causes, not any single cause. There are many common misconceptions about considering karma as the only cause for pandemic situation and overlooking the other samavayas. There is also a widespread notion about group karma, however, there is no mention of group karma in Jain literature. The concept of group karma cannot exist in Jainism because individuals acquires karma based on his/her intentions (bhav), the acquired karmas comes into action for those individuals, and the individual karma is self-contained and has no effect on others.

It is useful to know and understand these five causes, but from a spiritual point of view, purushartha, what we do in the present moment is of utmost importance.

Spirituality teaches that life is our response to what happens to us.  Life is not what happens to us.

Our purushartha / religion / dharma right now is to raise our spirituality such that:

·        No kashayas (anger, ego, greed, deceit) arises within us

·        We can face the situation with strength and peace

·        We don't blame anyone

·        We continue to show compassion towards ourselves, others living beings and the environment. We have been neglecting to protect and preserve our fellow living beings, environment, and natural resources. Let us change our lifestyle such that we use minimum natural resources for our healthy survival.  

·        We have the power and courage to do the right thing

·        We conduct rituals or practices with spiritual understanding

·        We trust in our inner strength and not follow anything blindly. Power and strength are within us and nowhere outside

We must not violate any guidance from CDC and government authorities to prevent spreading this virus and help ourselves and others by maintaining social distancing. We want to be part of the solution and look for opportunities to help others.

We should also focus on learning the spiritual lessons that this situation is trying to teach us in a meaningful and encouraging way.

Inner Resiliency: Along with keeping our body healthy, we also need to pay equal attention, if not more, to our mind. We need to make our minds strong and resilient. Our thoughts manifest into our physical health. Our thoughts also affect our emotional health, our relationships with others and our overall well-being. Our inner world has a direct impact into what’s happening outside.

Soul Consciousness: In today’s world when majority of our time and efforts are focused on activities oriented toward body, we need to have constant realization and awareness of who we really are. If our orientation is only body focused, and not soul focused, then it is difficult to gain persistent inner resiliency. It is important to ground ourselves to our true nature.

Impermanence - Good times and trying times are both temporary. Nothing is permanent. This situation shall pass too but the question is how and what do we want to be during this time? We want to face the situation in a way that we come out of it wiser and more spiritual than what we are today.

Happiness is within - Eliminate / reduce our dependencies for happiness on other people, things, various experience by our sensory organs. Have meaningful connection, where we can learn and grow together. We want to find happiness and joy within and not be in the mad race of do more, acquire more, become more, travel more. We don’t want our lifestyle based purely on monetary and material standards. We want to introspect the purpose and way of our life.

Our Moral Responsibility: As human race, we share this planet with other living beings, we don’t own it. We must protect our environment and natural resources. We should go back to basics - compassion for all living beings, not hoarding more than what we need and not wasting, abusing, or overusing our natural resources.

Gratitude – There is so much that we can be grateful for. Human beings often have a negative bias and we get fixated on problems/threats and overlook the good things. We should let go of greed and desires and be content, appreciate and share what we have with others.

This is a difficult and trying time for all of us. We are all faced with fear of uncertainty and grief of loss. There is so much suffering but also an opportunity to grow spiritually in unprecedented ways. Our inner transformation leads to peaceful families, communities, and overall society.

 

Yoga and Meditation in Jainism

Q15. Do our daily rituals contain yoga and meditation? What is Yoga and Meditation, why it is important, what are the benefits of yoga and meditation? What are different kinds of Yoga and Meditation defined in Jain Dharma? How does it fit into modern day meditation methods in western world?

 

This is a very important and timely question. Yoga and Meditation are core and essential for our spiritual growth, yet majority of us do not have enough awareness or have not placed enough emphasis on these practices in our daily life.

Daily rituals do contain yoga and meditation in Jainism. Yoga and Meditation is not separated but it is a part of ritual built in. The rituals are interwoven in the daily life. Our daily essential rituals in Jainism, as outlined in the Jain Rituals: Why, How, What article, also have Yoga and Meditation built in. 

In this blog, we will attempt to explain briefly what yoga and meditation is, benefits of these practices, various yoga and meditation techniques defined in Jainism and a brief insight into meditation methods in western world. Our intent is to create awareness, underscore the importance and provide guidelines/awareness to start these practices.

Yoga and Meditation in Jainism:

Yoga and Meditation have been the fundamental practice of spirituality in Jainism. It has been a core spiritual practice for all Tirthankaras.  All twenty-four Tirthankaras were human beings, they all practiced different physical yoga postures and deep meditation for several years to attain a state of perfect enlightenment and self-realization.

Mahavir swami, at age of 30 renounced the worldly life and spent twelve and half years in yoga and deep meditation.  During this period, he progressed spiritually and conquered desires, feelings, attachments and destroyed four Ghati (deluding) karma and attained enlightenment or Keval-Jnan, while in Goduhikasana (milking posture).

Yoga and Meditation helps us realize the true nature of our soul. Jain religion is based Bhava (internal reflection) and our spiritual progress is towards reducing of our vices or Kashaya.  Meditation can help us grow spiritually while finding inner peace, inner calmness, purpose of life and equanimity.

Archeological evidence and the study of ancient scripture suggest that Yoga and Meditation were practiced in ancient India as early as 3000 BC.  There are several Aacharyas who have contributed towards development of Yoga and Meditation in Jainism.

Approximately 2600 hundred years ago, a sage Patanjali also known as, “The Father of Yoga” had written a book called “Yoga Sutra”. In his book, he described a method of Yoga in eight progressive or systematic steps, popularly known as Ashtänga Yoga.  Even though sage Patanjali may not belong to Jain tradition, Jain Ächärya Shri Haribhadrasuri (8th century) respectfully acknowledged his Ashtänga Yoga as a spiritual path to attain liberation, wrote four books on Yoga and contributed to the development of Jain yoga through his books.

Some of the books on Yoga and Dhyan in Jainism

·        Jinbhadragani Kshmakshaman – 6th Century

o   Dhyan Shatak (Oldest book in Jainism in Dhyana)

·        Haribhadrasuri – 8th Century

o   Yog Drushti Samuccaya – (Eight steps of Yoga based yoga Sutra of Patanjali)

o   Yoga Bindu

o   Yoga Vimshikha

o   Yog Shataka

·        Shubhachandra Acharya – 11th Century

o   Jnanarnav (Yoga Work)

·        Hemchandracharya – 12 th Century

o   Yoga Shashtra

·        Yashovijayji – 17th Century

o   Tika of Yogasutra of Sage Patanjali

o   8 Drashti ni Sajjay

·        Chidanandji Maharaj - 18th Century

·        Shrimad Rajchandra - 19th Century

·        Acharya Mahapragnaji - 20th Century

o   Preksha Meditation

·        Buddhisagrsri – 20th Century (Mahudi Tirth na Praneta)

 

What is Yoga and Meditation:

Yoga/Meditation is defined as a systematic effort to balance and direct various levels of one's own energy for self-perfection.

The word, yoga, is defined in several different ways: 

·        Any activity which purifies the mind by freeing it from attachment and aversion is called yoga. Purification of the mind creates an awareness of the qualities of the soul and assists it in the destruction of karmas. It consists of practicing the three jewels of Right Perception, Right Knowledge and Right Conduct.

·        Yoga does not refer only to the physical body, but the entire being, including intellectual and emotional beings.

·        Sage Pantajali has said योगः चित्तवृत्तिनिरोधः Yoga Chittavruttinirodh:  Quieting of Chitta Vritti or thought process to attain the highest union.

·        Ächärya Haribhadra said मोक्षेण योजनात् योगः What connects the soul to liberation is yoga.

·        Ächärya Umaswati in Tatvartha Sutra mentions ‘Ichha Nirodh iti Tapa’. And Tapasa Nirjarasch. And if there are no desires no new Karma will be attached there. Which is the definition of Liberation or Moksha. Hence Sage Pantanjali’s definition of yoga and Jainism’s definition Tapa is same

·        In Bhagavad Geeta, Bhagwan Shri Krishna said - 'Samatvam yoga uchyate' - “Equanimity is yoga.”

o   yoga-sthaḥ kuru karmani sangam tyaktva dhananjaya
siddhy-asiddhyoḥ samo bhutva samatvam yoga uchyate

“Be steadfast in the performance of your duty, O Arjun, abandoning attachment to success and failure. Such equanimity is called Yoga.”

The word Yoga is also used in different sense by Ächärya Umäsvämi

·        Ächärya Umäsvämi has said that the activity of the body, speech, and mind, which creates vibration in the soul, is called yoga.  This article is not discussing the activity meaning of yoga

 

Meditation or Dhyana:

·        Meditation is journey or technique which takes us to meditative state of mind or equanimity state of mind. It is the process of concentration of the mind on a single topic, preventing it from wandering.

·        Meditation is not a religion, but it is at the heart of all religion: Hinduism, Buddhism, Jainism, Judaism, Christianity, Taoism, all philosophies and faith.

·        Yoga and Meditation, both leads to purification of the mind that creates an awareness of the qualities of the soul and assists it in the destruction of karmas.

Essentially, Yoga in Jain philosophy is looked at from a holistic perspective and meditation is a facet of yoga which mostly relates to mental and emotional aspects.

 

Benefits of Yoga and Meditation:

In today’s complex and stressful world, many of us long for deeper meaning, purpose, peace of mind and success in all levels of our lives. Studies and experiences have also shown that practicing yoga and meditation have numerous benefits as outlined below in all aspects of our life: spiritual, mental, emotional, and physical.

Additionally, studies have also shown that yoga results in increased brain activity, which is associated with better cognitive performance and reduced stress by affecting our nervous system.  Yoga therapy is also successful because of the balance created in the nervous and endocrine systems, which directly influence all the other systems and organs of the body. Meditation reduces the production of stress related hormones like cortisol and increases the production of good chemicals like serotonin.

 

Four Primary Paths to Yoga:

In this article, we will focus on four primary paths to Yoga and four types Dhyana/ meditation in Jainism.

Yoga in holistic sense, is the science that helps us communicate with our body, mind and soul. Yoga is based on physical, mental, intellectual, moral and spiritual disciplines. The four types of yoga below cover the entire spectrum of human personalities. These paths are not mutually exclusive, however, Bhakti-yoga, Jnän-yoga, and Karma yoga, use some part of the mental being, will power, heart or intellect as a starting point. Ashtanga yoga has a systematic approach with 8 steps that concentrates on physical and mental control, leading to the ultimate realization and liberation.

Indian traditions define that there are four primary paths to yoga which lead the worldly soul to liberation. They are:

1 - Bhakti Yoga (Path of Devotion)

The path of devotion aims at the enjoyment of supreme love and bliss. It focuses on realization of truth (true reality, true potential) through means of devotion and surrender. Prayers, rituals, and ceremonial processes are its basic approach. Chanting, singing, and repeating Tirthankars’ names are also important practices. In the initial stage of spiritual progress, a temple or a similar place is needed to practice Bhakti yoga. Ultimately, Bhakti yoga develops humility within and dissolves ego. This is an excellent form of yoga for emotionally oriented people.

2 - Jnän Yoga (Path of Knowledge):

The path of knowledge aims at the realization of the unique and supreme self. Intellectually oriented people prefer this path because it uses study, thinking, direct inquiry, and contemplation as its practices. This path is typified by spiritual discrimination between what is real (true reality) and what is unreal or illusion (Mithyätva or Mäyä) in the universe.

The path uses intellect as a means to negate bondage to the material world through inquiry and analysis. The mind itself is used to examine its own nature. This is typified by inquiring through meditation: "Why am I here?" "What is real and unreal?" and "Who am I?" This leads to the ultimate realization of truth. In the initial stage, one requires the guidance of a true teacher or scriptures to practice Jnäna yoga. Both Jainism and Buddhism primarily use this path.

3 - Karma Yoga (Path of Action):

Karma yoga is the yoga of action and selfless service for the benefit of humanity and all living beings at large. This includes social work, ecology, environmental protection, education, animal protection, and the more. It can be practiced anywhere at any time. The person does not expect any benefits or results from their work. This dissolve one's ego. This is an excellent form of yoga for action-oriented people.

4 - Ashtänga Yoga (Path of Self Control and Meditation)

Sage Patanjali outlines the eight steps, known as Ashtänga Yoga, needed to attain self-realization & describes methodologies for spiritual growth, according to a core set of principles for conscious living. Sage Patanjali defined that the aim of yoga is to control thought processes or “Chitt Vritti” to attain higher state of equanimity. 

Ashtänga yoga aims at the liberation and perfection not only of the body, but also of the mental being. It is the science of physical and mental control.

The book has been adopted by all the religion, faith and philosophy and made modification per their belief system.

Sage Patanjali has enumerated eight steps of yoga based on:

Morality:	Yama and Niyam
Physical Discipline:	Äsana and Pränäyama
Mental Alertness:	Pratyähära and Dhäranä
Spiritual Awakening:	Dhyäna and Samädhi

 

Ashtanga Yoga: Eight Steps of Yoga

1. Yama (Restraints):

Yamas are ethical rules in the Yogic tradition and can be thought of as moral imperatives. They are the guidelines for how we interact with the outer world, the social disciplines to guide us in our relationships with others. Patanjali calls the Yamas Mahavratam, which means a Great Vow. Patanjali states that practice of the Yamas is universal and it should not be limited by class, place, time or circumstances.

The five yamas listed in Yogasūtra are Ahimsa (Non-violence), Satya (Truthfulness), Asteya (Non-stealing), Brahmacharya (Celibacy) and Aparigraha (Non-possessiveness).

2. Niyama (Observances):

In the second stage, a person should develop virtues like cleanliness (external and internal), contentment, austerity, religious study, and self-surrender to the true Self. The Niyama are about self-control. Their practice harnesses the energy generated from the practice of the earlier Yama. Purity of mind and self.

1.    Purity (Shaucha)

2.    Contentment (Santosh)

3.    Austerity (Tapa)

4.    Study of your true self (Swädhyäy)

5.    Meditation of the Divine (Ishwar Pranidhäna)

3. Āsana (Physical Exercise):

In the third stage, a person should do physical exercise to keep the body healthy and the spinal cord straight in preparation for long periods of meditation. Yogäsana is a posture in harmony with one's inner consciousness. Äsanas also help in balancing and harmonizing the basic structure of the human body.

4. Pränäyama (Rhythmic Breathing):

In the fourth stage, a person should regularly practice the control of vital energy through certain breathing techniques. Rhythmic breathing helps concentration of the mind. Sitting still and rhythmic breathing makes the mind fit for looking inward. Pranayama makes the body fit for concentration and mediation.

Various techniques of Pränäyama give agility, strength, and flexibility to the body enabling the meditator to control his or her physical needs. It purges the body of all its impurities. They also quiet the mind and the sensory organs, thereby increasing powers of concentration.

5. Pratyāhāra (Detachment of Mind):

Pratyāhāra is a combination of two Sanskrit words prati- "against" and āhāra "food, diet or intake".

In the fifth stage, a person should practice detachment of the mind from the five senses: touch, taste, smell, sight, and sound, which provide pleasant or unpleasant feelings. This mental exercise gradually slows the rush of thoughts from within to the surface of the mind. Now the mind has become ready for concentration on one object or on one idea.

Pratyahara empowers one to stop being controlled by the external world, fetch one's attention to seek self-knowledge and experience the freedom innate in one's inner world.

6. Dhāraṇā (Complete Absorption of the Mind on a Single Task):

Dharana means concentration, introspective focus and one-pointedness of mind. Dharana as the sixth limb of yoga, is holding one's mind onto a particular inner state, subject or topic of one's mind. The mind is fixed on a mantra, or one's breath/navel/tip of tongue/any place, or an object one wants to observe, or a concept/idea in one's mind. Fixing the mind means one-pointed focus, without drifting of mind, and without jumping from one topic to another.

7. Dhyāna (Meditation):

Dhyana is integrally related to Dharana, one leads to other. Dharana is a state of mind, Dhyana the process of mind. Dhyana is distinct from Dharana in that the meditator becomes actively engaged with its focus.

This state precedes the final state of Samädhi. When the objective flow of uninterrupted concentration reaches the subjective state, the union of object and subject takes place to transcend to the seventh step. Dhyana is contemplating that concept/idea in all its aspects, forms and consequences. Dhyana is uninterrupted train of thought, current of cognition, flow of awareness.

8. Samādhi

Samadhi literally means "putting together, joining, combining with, union, harmonious whole, trance".

Through intense practice, meditation turns into Samadhi. In Samadhi a person is unconscious of everything about oneself. In this state of mind, the perceiver and the object of perception unite through the very act of perception—a true unity of all thought and action. This is the pinnacle of all yogic endeavors—the ultimate “yoga” or connection between the individual and the universal soul.

 

Now that we have looked at the four primary paths to yoga, and Dhyana (meditation) is one of the steps of Ashtanga-yoga, we will dive deeper into Dhyana. Aacharya Umasvati has given a psychologically scientific classification of the four kind of meditation.

 

Four Types of Dhyana in Jainism:

Dhyäna or Meditation is the process of concentration of the mind on a single topic without wandering. If the concentration arises from intense passion or negative emotions like attachment, aversion, hatred or animosity, then it is wrongful, non-virtuous and non-worthy for us.

On the other hand, if the concentration arises from positive emotions, search for the truth and from detachment towards wordly affairs, then it is right, virtuous and worthy for us. This kind of meditation helps in spiritual growth and liberation.

Ächärya Umäsväti classified these into four kinds of meditation:

Wrongful or Non-Virtuous Meditation

1. Ärta Dhyäna:  Painful or Sorrowful Meditation

Dislike related (Anishta-Samyoga), Attachment related (Ishta-Viyoga), Suffering related (Vedanä), Desire related (Nidäna)

 

2. Raudra Dhyäna: Wrathful or Enraged Meditation

Violence enchantment (Hinsä -änand), Untruth enchantment (Mrushä- änand), Stealing enchantment (Chaurya -änand), Protection and preservation of property (Parigraha änand)

 

Sorrowful and enraged meditations are inauspicious and make the soul wander in the trans migratory state with resultant suffering of innumerable births and deaths. Sorrowful and wrathful meditations hinder spiritual uplift.  They obscure the attributes of soul.

Right or Virtuous Meditation

3. Dharma Dhyäna: Righteous Meditation

Doctrine oriented (Äjnä vichaya), Suffering oriented (Apäya_vichaya), Karmic fruition oriented (Vipäk_vichaya), Universe oriented (Samsthäna_vichaya)

 

4. Shukla Dhyäna: Spiritual or Pure Meditation

Shukla Dhyäna is possible only by those who have attained a very high level of spiritual state.

 

Righteous meditation is of an auspicious type and Jainism holds that liberation can only be achieved through meditation or Shukla Dhyana.  It is important to know both the sides, so we can have the awareness and guide ourselves to the righteous meditation.

The twelve bhavnas (reflections) in Jainism are a mental exercise in introspection and are intended to create a greater awareness of the need for detachment and constant devotion to religion. The twelve kinds of reflections are:

Anitya Bhävanä  (Impermanence)	Reflection that everything in this world is transient. Good or Bad, nothing is forever.
Asharan Bhävanä (Helplessness)	Reflection that there is nothing or no person in this world under whom I can take shelter or protection except for my soul, path of religion and my virtues.
Samsär Bhävanä (Endless cycles of birth and death)	Reflection on the endless cycles of births and deaths which bring in endless suffering and misery. One should feel tired of the trans-migratory existence and seek for remedies of escape from fetters of Karmas.
Ekatva Bhävanä (Solitude of the soul)	Reflection that I am my Savior. Thinking that - I am born alone and shall have to die alone; none can save me from transmigration, except myself, my religious convictions, my virtues, and my pious life. This frees us from attachments and brings equanimity of mind.
Anyatva Bhävanä (Your body and soul are separate entity)	Reflection that the soul is distinct from the body. This body is perishable, and all acquired relations/things because of the body are not mine. I am soul, which is not perishable and only soul is capable of attaining liberation.
Ashuchi Bhävanä (Impure state of the body)	Reflection on the uncleanness and impurities of the body. This reflection helps discard our attachments to our body, and engage in self-discipline, renunciation, and spiritual endeavors.
Äsrava Bhävanä (Influx of Karma)	Reflection on the influx of Karmas which leads to distress and misery in life. Any cause such as wrong belief (Mithyätva) or passions (Kashäya) that create the inflow of Karmas should be discarded
Samvar Bhävanä (Stopping the Influx of Karma)	Reflection on the need for stoppage or influx of Karmas. One must carry out all the activities with the intention to reduce or stop new bondage of Karma.
Nirjarä Bhävanä  (Eradication of Karma)	Reflection on the methods of shedding away the Karmas. Raising our spirituality through various means to shed our Karmas.
Loka-svabhäva Bhävanä  (Ever changing universe)	Reflection on the nature of the universe, soul, and matter, and about the nature of the other substances.
Bodhidurlabh Bhävanä (A rare chance to be enlightened)	Reflection that religious instruction is difficult to obtain.   It is difficult to attain right faith, right knowledge and right conduct, as many would be indulging in the enjoyment of worldly pleasures which attract us most and make us forget altogether the need to secure enlightenment for the soul which is of vital importance for its liberation.
Dharma Bhavna (True religion is an excellent shelter)	Reflection on what has been taught by the our tirthankaras. Such contemplation induces devotion to the principles of ahimsa, truth, honesty, celibacy, humility, and equanimity which form the integral parts of the teachings of Jainism. With such contemplation again and again, the mind will be turned inward, fully restrained and no attachment.

A constant reminder of these twelve Bhävanäs expands our understanding of the life's situations/events and help us in transitioning from non-virtuous to virtuous meditation.

 

Some Method of Meditation:

Now that we know some of the benefits to be gained from meditation, question arise as how one begins if they are new to this subject.

First, find a quiet place where you feel relaxed and comfortable; you can use candle – picture – inspiring images – even of pratimaji of god –which creates an atmosphere of peace.

Second, select special time every day – morning, afternoon, or evening where you have time for yourself with less distraction of other duties and your body will naturally adjust.

Third your posture, now you have a place and time, good posture is very important, lotus pose, half lotus, crossed legs or sitting in the chair – keep your spine tall and straight as your spine provide vital energy to the cells of your body.

Start focusing on your breath and turn inward – mind is going to do what it does best, wondering, just bring your awareness/focus back to the breath.

Just like anything, we get better with the practice, we are training our mind to focus, just be patience.

Meditation in western world:

Meditation has become mainstream in western world.  Especially, Buddhism mindfulness meditation has become revolutionary in Western world. 

Mindfulness is the practice of purposely focusing your attention on the present moment without judgment. It enhances well-being and expands our ability to savor each moment. It can be used as a tool to help ease stress and improve focus and productivity.

In Jain Ägam literature, it is also said that liberation can be attained by innumerable types of Yogas. Even walking, staying, eating and earning a living becomes yoga if it is done with full awareness of self and according to guidance shown by Tirthankaras or Jinas.

 

Some Different Meditation Techniques:

•        Raja Yoga - Ashtänga Yoga

•        Mindfulness Meditation

•        Loving-kindness/Metta Meditation

•        Breath Awareness Meditation

•        Vipassana Meditation

•        Preksha Meditation

•        Kundalini yoga Meditation

•        Chakra Meditation

•        Zen Meditation

•        Transcendental Meditation

•        Body scan or progressive Meditation

Time Magazine also has acknowledged.

Steve Jobs, Apple Co-Founder, Visionary

 

In Summary:

Meditation means the process of concentration of the mind on a single topic. Meditation purifies the body, speech, and mind and most importantly the soul. It is of no benefit to inflict pain on the body without purifying thoughts.  One who stabilizes the mind and concentrates on the self-achieves salvation. 

Yoga is a science that helps one communicate with his/her own body, mind, and soul. Yoga is based on physical, mental, intellectual, moral, and spiritual disciplines. When one has complete control over his physical, mental, and intellectual energies, he/she can lead a positive life. Yoga lays the foundation for purity in actions, emotions, and intellect. By practicing yoga and meditation regularly, one can attains mastery over mind.

Some think yoga means sitting in exasperating postures for hours at a time and Meditation does not mean you go away and hide or withdraw from life to be a hermit and avoid responsibility. Yoga and Meditation is unity and harmony, is to be with life.

It is never too late to start Yoga and Meditation. Meditation has power to start new life from any moment.

Meditation is a means to experience the music of trinity of head, heart and hand.  If these three are in unity, life becomes a symphony played by an orchestra and we enjoy living.

~~~~~~~~~~~~~~~~~~~~~~~~~

Additional Resources - Books on Yoga and Meditation in Jainism:

Please use the serial number provided with each book title to find it on Jain eLibrary website:

Jinbhadragani Kshmakshaman

·        001216 - Dhyan Shatak (Oldest book in Jainism on Dhyan)

Haribhadrasuri

·        001092 - Yoga Drushti Samchaya – (Eight steps of Yoga based yoga Sutra of Patanjali)

·        008687 - Yoga Bindu

·        001101 - YogaVinshika,

·        001099 - YogaShatak

Shubhachandra Acharya

·        001696 - Jnanarnav (Yoga Work)

Hemchandracharya

·        001709 - Yoga Shashtra

Yashovijayji

·        001092 - Yogavinshika Tika

·        001188 - 8 Drashti ni Sajjay