Six Essentials For Blissful Living.

28 08 2014

for blog








Six Essentials for Blissful Living

Based on Jaina Knowledge
An interpretation by Mihir Gajrawala

©Mihir Gajrawala
Published on on 28.8.14


Note : Many of the nouns and verbs used in Sanskrit, Prakrit and Ardhmagdhi do not have synonyms in English. Jaina knowledge documents exists in the above three languages. Historians and Translators (of English language) over centuries have created certain synonyms, which as per my understanding are misguiding. For eg. Vrat is made synonymous with fasting and Maya with magic or allure. Similarly Yoga is today a term which means Indian exercise system. There could be several such examples. To truly understand this words a lot of effort has to be put in understanding the context of the Indian knowledge base. However I wouldn’t say the same for vernacular translation works.

In my piece I have tried not to produce a translation. Instead the attempt is to share the crux of the subject in a totally new context. Wherever required I have made use of the original words.

Each one of us is aspiring to be contended. In other words each one wants a permanent state of happiness. Putting it simply we all aspire to be blissful. The current order of world has prescribed us a certain way of living, a certain set of activities to be done at specific times of our lives. We all have subscribed to this prescription of schooling, economic pursuits, material achievements, wealth accumulation etc. Our common sense is enough to tell us that this prescription is not working. Than what could be the way to blissful living? How does one achieve a permanent state of bliss?

Jaina knowledge has, many eons back, discovered SIX essential activities or rituals which if executed on regular basis with honesty and belief has the potential to lead each seeker to a blissful state of being. However such a suggestion has always garnered stiff resistance and it has peaked in the current era. Before getting on to the main subject let us take a small digression here.

The two main arguments in support of resistance are: 1) the feeling that ‘rituals’ are useless and 2) the importance of theory over practice, when it comes to the domain of traditional wisdom.

These can be argued against as follows: We fail to understand that whatever we are doing today, for our living is also a ritual. A Ritual is not about a religious practice, it is about a certain set of prescribed activities to be done in a certain specific manner.

Secondly ‘Knowing’ per se is not the path, but ‘conduct’ acquired from ‘knowing’ is the path to bliss! In other words it is not knowledge, but the conduct based on that knowledge that leads to blissful existence! The essence of all knowledge is conduct and essence of all conduct is liberation. Knowledge acquired without intent for good conduct is ignorance and any form of conduct executed without the intent of liberation is an illusion. Knowledge that does not lead to right conduct and conduct that does not lead to path of liberation are rendered fruitless and meaningless, in the pursuit of blissful living.
In other words if one practices certain prescribed conduct, it would lead the seeker to the fruits that are linked with that conduct.
Simply put, a ritual is knowledge in action.

This forms the base for all the prescribed activities that a seeker must subscribe too. For all those demanding an explanation for existence of rituals should consider the above.

Now let us come back to the point.

The activities or rituals which have the potential to lead a seeker to a blissful state of being are the SIX Essentials. Before we move further let us define ‘Blissful state’. From a spiritual perspective we are aiming at ‘liberation’ or ‘moksha’. From a more worldly perspective we mean Healthy body, healthy mind, healthy relations and healthy career, a combination of these can be considered as a blissful state of being. So the essentials are a way to attain and sustain the above mentioned four states.

In Sanskrit these essentials are referred as ‘shadavashyak’ (षडावश्यक ). Shad (षड)  means SIX and avashyak (आवश्यक)  means essential requirements. The six essentials prescribed are :

  1. Samayik – To experience equanimity
  2. Chauvisathao – To cultivate higher aspirations
  3. Vandana – To develop gratitude
  4. Pratikramana – To re-calibrate the self
  5. Kayotsarga – To treat a transgressed mind
  6. Pratyakhyan – To develop discipline

These six essentials are same for both the monks (who have renounced worldly life) and the commoner. The life style of a monk and a commoner is extremely different, yet the SIX Essentials are said to benefit both of them.

Let us understand one more fact before moving ahead. Any act has three parts, 1)object/goal 2) doer and 3) method. Certain eligibility of all the three is necessary for the successful accomplishment of any act. We shall try and understand each of the six essentials with respect to its objective and its method. The focus of this article is the ‘ritual’ and hence we shall not spend much time on the eligibility of the doer. Though it is of equal importance we shall not be able to touch upon it here.

The Six Essentials

1. Samayik
Objective: the installation of the doctrine ‘I am better than none and I am lesser to none’ on the seekers mind.

The root of all our conflicts is ‘fear’ and ‘insecurity’. Fear exists in mind as it is conditioned to believe in comparisons. Comparisons lead to feelings of superiority or inferiority. Unless one is freed of these complexes it is impossible to find success in the journey to discover bliss.

In management context, unless one gains equanimity a fair and objective analysis of work done is impossible. In an organization there are only a few who are eligible for objective analysis.

In other words to be in a state of a new born child is the objective of this act. All the tools, techniques, rituals and activities that could help the effort of being in this state are ‘Samayik’. Equanimity is the true nature of every being; it remains hidden in unawareness and ignorance. ‘Samayik’ is the ritual or method or technique to discover this nature of self.

समत्वं योग उच्यते    (bhavad gita, 2-48)
योग:कर्मसु – कौशलम् (bhagvad gita, 2-50)

योगश्चित्तवृत्तिनिरोध: (patanjali yogsutra, 1-2)

चतुर्वेगग्रनिर्मेक्षो योगस्तस्य च कारणम्।
ग्यान – श्रद्धां – चरित्ररूपम् रत्नत्रय च स:। ।  (Yogshastra, 1 – 15)

Many will find it radical when I say ‘Samayik’ is an equivalent of ‘Yoga’. To prove the point I have quoted three sages/scholars who are undisputed as far as their ability of comprehension is concerned. Sage Ved Vyasa in Bhagvad Gita has described ‘Yoga’ as equanimity and deftness of action; Sage Patanjali, helmed as father of ‘Yoga’ has described cessation of the perturbations of the mind as ‘Yoga’; Sage Hemchandracharya in his work ‘Yogashastra’ has described ‘Yoga’ as the technique to attain ‘moksha’ or Liberation. All these definitions of ‘Yoga’ are comparable to the concept of ‘Samayik’. To attain liberation, to learn right conduct, to develop equanimity, to free mind from presence of conflicts and develop stillness – both Samayik and Yoga have practically same results, which is transforming the mind of the doer.

Yoga has four types: Mantra Yoga, Laya Yoga, Raja Yoga and Hath yoga. ‘Samayik’ falls under the ‘Rajayog’ category which focuses on mind by way of self-discipline.

To sum it up ‘Samayik’ is a form of Yoga called ‘Raja Yoga’; the practical form of ‘Raja Yoga’ is ‘Samayik’

2. Chauvisathao
Objective : To cultivate and install aspirations of higher degrees.

Men have the tendency to become what they believe in. So it is important to have right beliefs. If for someone, a small hilltop is the only peak to visit, s/he will only reach till there, but if someone knows about the existence of Mt. Everest, the highest peak, than s/he might strive to reach there. This means that the quality of one’s pursuit depends on the quality of one’s aspirations. Given this, each one should understand and imbibe the highest possible aspirations on one’s mind.

This leads us to the inquiry that what is the ‘peak’ of blissful living? The peak of blissful living are the 24 Tirtankaras, who had achieved the most any individual can ever comprehend. Hence knowing about them, and accepting them as peak of existence is the second essential to strive for. A Tirthankar is a being who has become ‘Arihant’ – devoid of all conflicts. There cannot be a higher state of being than this. Each of the 24 Tirthankaras have exhibited 12 distinct qualities. ‘Chauvisathao’ is the technique to know and develop those qualities within oneself.

I would here take another digression to explain a basic tenet of Jaina Knowledge. In Jaina knowledge there is no ‘creator’. It believes that universe was, is and will remain. In the most ancient of Jain Texts one would find reference to the term ‘Pudgal’. It is mentioned that he Universe is a ‘Pudgal’; ‘Pudgal’ means that which is created and destroyed simultaneously. Today, in modern science, the twenty first century description of vacuum states that in a vacuum state where there is supposed to be nothing, there is a constant eruption of particles and destruction of particles. Creation and Destruction are happening at the same time in a vacuum state. All these years we believed that a vacuum means total nothingness; that nothing happens there. But now we know a vacuum state is phenomenally dynamic. Creation and destruction is happening at the same time. Modern Science is saying that today. This is what Jaina Knowledge has been saying since thousands of years ago. Scientists now talk about black hole – something which is nothing yet powerful. This fundamental of physics is already discovered in the meaning of ‘Pudgal’. There is no creation and hence no creator. In Jaina School it is not about ‘being’ it is about ‘becoming’. And hence the entire focus shifts from ‘creator’ to the ‘doer’. In that perspective it is an atheist’s religion. In Jain school ‘Dharma’ is not the end, it is a means to an end; the end is becoming one’s own self, discovering one’s true nature, totally free of all influences and impressions. The Navkar mantra considered among the most powerful sound in universe never talks about any individual. It only talks about qualities and states of being. Same is applied in various suggestions from Jaina Knowledge.

Many think that ‘Chauvisanthao’ is about worshiping the Tirthankaras. That is a grave misunderstanding. The entire focus of this essential is to memorize the qualities that make a Tirthankara. AS discussed above if the reality is not about ‘being someone’ but ‘becoming someone’, the pursuit is to be more, to be deep and to be constantly turning into something more and more. We can be more only when we desire more, to be at the peak. a Tirthankar is the peark, and if the qualities of 24 Tirthankaras are remembered regularly it can have unfathomable impact on the aspirations of a seeker which eventually would positively impact the quality of life of the seeker. Science has proved that habitual doing of any act has an effect on the mind and belief system.

‘Chauvisathao’ is the ritual to do the same.

3. Vandana
Objective : To develop gratitude towards learned beings.

It is not possible to travel the path of bliss without the guidance of a ‘guru’. A guru means ‘dispeller of darkness’. In our society there are individuals who have dedicated their being to knowledge and attainment of the ultimate state of liberation. These individuals have given up on the worldly chores so that they focus all their energies in the single pursuit of liberation. We call them monks or ‘sadhu’ and ‘sadhvi’. The qualities of right knowledge, right perception, right conduct and penance are what define a monk. The practical form of it can be seen when an individual exhibits a coherence between his/her deeds, words and actions.

Respecting and surrender to such a monk is the first step to path of bliss. Gratitude is the greatest quality of a seeker, and ‘Vandana’ explores this quality of a being.

In today’s world, we ask children to celebrate Teachers Day. We ask them to develop gratitude for their teachers who impart knowledge to them. Same applies for a seeker who is set on a higher pursuit of blissful living.

‘Vandan’ or ‘Bowing’ is an act which prepares a seeker for surrender. Surrender means absence of struggle, just falling. Such a surrender can exponentially open the receptivity of the seeker and make him  imbibe the higher qualities.

Vandana is the ritual for the same.

4. Pratikramana
Objective: To recalibrate the self through introspection and retrospection.

Influenced by indifference(towards self) the soul gets displaced, the movement of soul from its displaced position to its original position is termed as ‘pratikramana’ in jain science. In simple terms the process of re-calibrating a self indulged in digressions or the process of bringing the self back to self is called ‘pratikramana’.

Many of us working in corporate environment would have struggled with frustration, resulting out of one’s inability to attain one’s goals. This happens because in every day activities we lose sight of our goals. Worse is when many of us have no goals. Such a self remains lost and dissatisfied, irrespective of one’s potential and ability. Management Gurus have formed a theory that every company and every individual should have their personal Vision and Mission statement, which on timely basis should be re-looked at, so that one doesn’t lose sight of where one is heading.

From other perspective, the main reason for this displacement is too much focus on ‘future’ or ‘tomorrow’. The goal lies in the future and hence we remain focused on future, forgetting that learning lies in the past. Learning happens from knowing what happened before, what happened yesterday. Unless this is done, one cannot gain experience. One just blindly keeps on doing. And in all possibility will keep on falling in the same puddle every day, because one has forgotten to retrospect, one has forgotten to introspect, to look within!

Such an effort of introspection and retrospection when done in a certain disciplined manner for life’s objective of attaining bliss is called ‘Pratikramana’.

5. Kayotsarga
Objective: treating a transgressed mind

In our every day routines we are focused only on our physical being. Jain knowledge says that state of bliss can be attained once the focus shifts from matter to non-matter. Self is made up of both the matter and non-matter; non-matter is trapped within the matter that is how a physical being is constructed. Matter is known as ‘ajiva’ and non-matter is termed as ‘jiva’. ‘Ajiva’ is that which will die and ‘Jiva’ is that which cannot die, it is infinite.

Kayotsarga word is combination of Kaya (body) + utsarga(upward movement, arising) , meaning the act to experience the self beyond the physical boundaries. If one is able to establish this belief that s/he is more than this body, a completely new set of possibilities would emerge.

Continuing from above example of frustration from corporate life, many times even after having a vision or mission statement, even after regularly re-looking at it, one finds unable to see any direction. This is due to extreme negative habitual patterns developed which hurt the individual’s ability and capacity. The modern Management guru’s have no great solution for such a state. The only solution offered are ‘taking a break’, ‘a sabbatical’ or ‘switch your job’ kind of non-descript acts.

However if one is focused on attaining a blissful state of living such a wandering soul is offered a technique to overcome such severe perturbations.

The ritual to do the same is termed ‘Kayotsarga’; wherein one is made to experience the non-physical part of self. Simply put it is a deeper form of meditation.

6. Pratyakhyan
Objective : To develop discipline

The path to bliss is the path to gradually ‘not do’. Slowly and silently as the seeker starts realizing the fruitlessness of his actions, he should start to ‘not do’ those actions. There are innumerable actions that a self performs. And this realization may happen over a certain breadth of time. Given this it is important to build tomorrow upon today’s realization. The method to do this is by way to taking vows of self control.

Even in modern corporate context, a management executive is asked to keep a log of his/her learning’s and build his/her future strategies based on those learning’s. Same if applied to spiritual context can take one ahead in his/her path to bliss.

‘Pratyakhyan’ is the ritual to build self-control. None of the essentials would give benefit unless discipline and self control is practiced. There are systematic tools provided to help one develop such discipline.
I haven’t gone into the details of the procedures of each ritual. As discussed above for successful accomplishment of any act – eligibility of the objective, the doer and the method – all three are important. In this piece we have attempted to understand the objective and know the concept behind the method. We are not touching the details of method nor are we discussing the eligibility of the doer.

Many will have question, that if above is done in ritualistic manner, will one attain bliss? The response to that is – apart from the efficiency of technology the eligibility of the user is also important. A tablet’s efficiency and utility changes from user to user, even if they all have the same operating system. Same applies to this bliss attainment technologies.

These six rituals are the six essential activities to be performed to attain a permanent state of blissful living. There could be other activities too, but these SIX are the essential most; the compulsory ones.

Let us sum it up :
1. Equanimity
2. Higher aspirations
3. Gratitude
4. Re-calibration
5. Meditation
6. Self-discipline.

These Six terms are to be tattooed on one’s mind. If these SIX words are incorporated in one’s life, there is no stopping to achieve a healthy body, a healthy mind, healthy relations and healthy career.

These actions (essentials) put together is what in layman terms we know as ‘pratikramana’. A ‘pratikramana’ is actually a combination of these six essential rituals to be performed in a sequential manner as part of a regular ritual practice.

It is suggested to perform this at following intervals :
• Every morning at dawn : Rayasi pratikramana
• Every evening after sunset : Devasi pratikramana
• Every month : Pakhi pratikramana
• Every four months : Chaumasi pratikramana (on full moon day of kartk, Fagun and ashadh months of Jain calendar)
• Every year : Samvatsari pratikramana

Importance is given to different essentials in this different pratikramana’s. It is a deep science; having said that more than scientific exploration, the better way to understand it would be the way of doing.

Each of this essential can also be performed individually. Important is discipline and regular execution.

In our work and businesses we do keep audits at regular intervals, in order to know where the business is going. Even employees go through appraisals at regular intervals. The point is regular check points are pre-requisite for successful goal achievement. Similarly if the goal is a permanent state of bliss, the above discussed rituals would act as check points, on the path of spiritual progression.

Post Script: I would not want to categorize the above as a piece of research. And hence I am not offering the bibliography. However the strength and quality of the interpretation attempted is capable to withstand severe critical analysis. There is no claim about my authority on the subject. The above piece is an outcome of various readings, various discussions with scholars and my own observation of ritual practices that I have been part of in my family tradition. Hence I call it an ‘Interpretation’ and not an essay. I have deliberately kept it concise to garner greater engagement. This piece shall form the basis of further research and analysis work which I intend to take up; whereby I shall look at each of these essentials in greater detail. With this I humbly accept my limited capacity of comprehension and apologize for any pertinent errors.

 सिद्धि : स्याद – वादात्।

(To accept infinite beings made from infinite expectations and infinite perceptions is ‘Syadvad’. This acceptance is what leads one to ultimate knowledge and glory )




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