Basic Jain Culture Non Possession

SR No.: 006745
Original Sutra Author: N/A
Author: Padamchand Shastri, N L Jain
Publisher: Veer Seva Mandir Trust
Publication Year: 2005
Total Pages: 50
Language: English
Classification: Book_English
File Size: 3 MB

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(ii) Renunciation (Praatyakhyana)
It is the resoluteness to abide in the self and not to engage in karma-bonding worldly activities again. This will check his future karma-bonding worldly cycle. (iii) Equanimity (Samayika)
An individual engaged in penitential retreat and renunciation will be capable to be steady in equanimous volitions as this quality is strongly related with pure soul. The sense of equanimity is to renounce altogether the auspicious or inauspicious volitions towards the alien ones. It is because of these volitions, whether they may be similar among the different Jivas, will always be karma-binding. In contrast, in practice of true equanimity, there will be absence of both the karmic influx and karmic bonding. It has an objective to make the soul perfectly non-possessed. This equanimity strengthens the process of meditation and karmic shedding. Thus, all the activities ofa Jain are inclined towards non-possessedness, while the qualities of non-violence are mutually dependent.
We have to state something about meditation which is being strongly promoted these days. It is observed that the current meditation has special objective of engagement in the alien entities. 4. NON-POSSESSION, AN EXCELLENT OR SUPERIOR MEDITATION
The term 'non-possession' refers only to the self-soul which may not have any option for possession. The ford-builders and enlightened ones are perfectly non-possessed, abiding in self and steady in their self-nature. They do not have any self-entity except the soul in the form of knowledge. They are called knowers and perceivers. These qualities are also referring to alienability as the enlightened ones do not have any place for non-selves. Whatever entities are reflected in their knowledge, they are all merely due to their existential nature. The existence of these entities have no sameness with the knowledge of