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=Transcendence=
[https://epaper.timesgroup.com/article-share?article=15_03_2023_022_007_cap_TOI  Acharya Yashovarmasuri, March 15, 2023: ''The Times of India'']


As laid down in the teachings of Jainism, Acharya Vijay Lakshmansurishvar became a votary of Ahimsa, non-violence. This universal philosophy was simplified into practical tenets through his lectures and books. His ‘Atmattavavichar’, for example, brings together dynamic concepts such as atman, soul; karma, action; and dharma, duty, in a step-by-step, easy-to-understand way. These teachings were originally aimed to empower and enable the sadhak as well as the householder to progress unhindered on the path of spiritual siddhi, transcendence. 

 The Acharya also referred to the other core philosophy of Jainism, namely, Anekantavad, non-absolutism. The core of the teaching is that to comprehend the real nature of anything, one should pay due regard to all points of view according to their merit. This comes vividly through the ancient parable of the elephant and theblind men. Citing the tale, the Acharya used to say anek, divergent, perspectives could be expressed to comprehend a singularity. 

 As for these transformative metaphors of the quest for spiritual meaningfulness, Acharya Vijay Lakshmansurishvar preferred to lead by example: He travelled more than 30,000 miles on foot for he himself adhered to the Nigranth Munis’ maxim – to travel the land; to spread the light of religion.  While searching for spiritual insight, the sadhak, however, could not afford to neglect the physicality of existence. This calls for the creation of a balance between earthly existence and the trans-substantial dimension of the spirit. In this context, a follower once beseeched Lakshmansuriji for advice to cope with his own physical ill health. The sage cited a Sanskrit shlok: Doctors will cite animbalance in the triad of airs. Astrologers point to the stars, while a shaman might talk about possessions. But a sage will evoke karma, past deeds, expressed through Time’s Loom in the warp and weft of genes. 

 The result of karmas accumulated can, therefore, be difficult to endure. Thus, it is essential to remain mindful of our actions here and now, for they can certainly shape our future and determine the karmic consequences that we will face. 

 So, honourable seeker, strive to perform only those actions that will lead us towards a virtuous and fulfilling existence. How does one do so in practical terms? While our current situation may be somewhat predetermined by the past, we still have the ability to shape our future. 

 Jainism provides one such framework, involving the doctrine of Three Guptis toregulate actions. The first Mana Gupti entails regulating one’s mind, guarding against impure thoughts such as anger, hate, greed and ego; and devote your mind to pious meditation then. 

 Vachana Gupti regulates speech with mindfulness against harmful, harsh, or even embarrassing language. Lastly, Kaya Gupti regulates bodily activity by eschewing behaviour that hurts others and takes innocent lives, and by developing decent behaviour as an antidote. It is axiomatic that the three guptis are not exclusive to Jainism; they can be applied to any one of us, regardless of our beliefs, caste, creed, race, or situation. By being cautious in our actions and cultivating positive thoughts and behaviours, we can break the cycle of karmic bondage and create a better future for ourselves and those around us.  

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JAIN RELIGION/ JAINISM]]
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JAIN RELIGION/ JAINISM]]
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JAIN RELIGION/ JAINISM]]

[[Category:Communities|JJAIN RELIGION/ JAINISMJAIN RELIGION/ JAINISMJAIN RELIGION/ JAINISM
JAINISM/ JAIN RELIGION]]
[[Category:India|JJAIN RELIGION/ JAINISMJAIN RELIGION/ JAINISMJAIN RELIGION/ JAINISM
JAINISM/ JAIN RELIGION]]
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JAINISM/ JAIN RELIGION]]