Yog Aur Kshem

Here is a comprehensive summary of the Jain text "Yog Aur Kshem" by Amarmuni, based on the provided pages:

The book excerpt "Yog Aur Kshem" by Amarmuni explores the profound concepts of "Yog" (acquisition/union) and "Kshem" (preservation/welfare) from a Jain philosophical perspective, emphasizing their interconnectedness for a meaningful life.

The Metaphor of the Shepherd and the Gem:

The text begins with a parable of a shepherd who finds a shiny gem. He mistakes it for a mere shiny stone and plays with it. Unfortunately, he drops it into a dark well, losing it. This story serves as a metaphor to illustrate the core message. The finding of the gem is presented as a significant "Yog" (acquisition or fortunate encounter). However, the lack of "Kshem" (preservation or proper care) resulted in the loss of the gem, leaving the shepherd as empty-handed as before.

Understanding Yog and Kshem:

The author emphasizes the ancient origins and importance of the terms "Yog" and "Kshem" in Indian philosophy, including Upanishads, Bhagavad Gita, Jain scriptures, and Buddhist Pitakas. He notes that their deeper understanding might have waned over centuries, necessitating a detailed exploration.

• Yog (योग):

  • While one popular meaning of Yog is the "cessation of the modifications of the mind" (योगश्चित्तवृत्तिनिरोधः), which refers to yogic practices like asanas and pranayama, the text focuses on another widely accepted meaning: "the attainment of the unattained" (अप्राप्तस्य प्राप्तिर्योगः).
  • This "Yog" signifies achieving something desired, often after great effort and aspiration. It can also be a sudden, unexpected acquisition.
  • The author distinguishes between mere "Sanyog" (coincidence or chance encounter) and "Suyog" (a good or opportune union). He stresses that "Suyog" is far more significant, as it lays the foundation for life's development.
  • He criticizes the tendency to give excessive importance to external acquisitions (wealth, fame, material possessions) merely because they are coincidental ("Sanyog"). Even descriptions of Tirthankaras sometimes focus on dazzling external glories like golden thrones and jeweled umbrellas, which, the author suggests, might overshadow the essence of "Suyog."
  • True "Suyog" is that which builds the foundation for a life-affirming existence.

• Kshem (क्षेम):

  • "Kshem" is defined as "the preservation of the attained" (प्राप्तस्य संरक्षणं क्षेमः). It involves protecting, properly utilizing, and nurturing what has been acquired.
  • "Kshem" is presented as being as crucial as raising a child after birth. While "Suyog" is better than mere "Sanyog," "Kshem" is considered even greater than "Suyog."
  • The author highlights that acquiring wealth is not as difficult as preserving and wisely using it. The shepherd's failure to exercise "Kshem" over the gem resulted in his continued poverty.

The Value of Human Life and its Proper Use:

The text strongly emphasizes the unparalleled value of human life, referring to it as a "deva-durlabh" (rarely obtained even by gods), as proclaimed by Lord Mahavir. However, simply obtaining human life ("Yog") is not enough; its true significance lies in its proper utilization ("Kshem").

• The author asserts that human worth is not solely based on birth but on how the acquired human life is used.
• He criticizes the tendency to treat life casually, like the shepherd who treated the gem as a plaything and lost it.
• Drawing from Vaishnav traditions, the text suggests praying for the proper use of life rather than for wealth or even longevity. Jain scriptures even advocate against desiring life itself ("जीवितं नाभिकंखेज्जा"), emphasizing that life is for purposeful utilization, not just existence.
• The aspiration should be to do good for the world with the obtained body and life.

The Imperative of Universal Welfare:

The author critiques societal inequalities, pointing out the stark contrast between those who waste food and those who starve. He argues that true "Yog" and "Kshem" cannot exist until such disparities are addressed. Hunger drives people to sin and rebellion, and those who possess resources must learn to use them wisely for the welfare of others.

The Misuse of Resources:

The text warns against using wealth for selfish desires, vanity, or ego. True utilization leads to the mitigation of greed and fosters generosity towards the needy. The author uses the analogy of a cat being removed from the house, only for a camel to enter, to describe how removing one negative trait can be replaced by another if the underlying intention is not righteous.

The Three Fates of Wealth:

Drawing from a Sanskrit saying, the text outlines three ways wealth can be utilized:

1. Daan (दान - Charity/Giving): This is the ideal path, using wealth for the welfare of others.
2. Bhog (भोग - Enjoyment): This involves ethically enjoying one's wealth.
3. Naash (नाश - Destruction): This is the fate of wealth that is neither given away nor enjoyed. It is either wasted through misuse or used for harmful purposes, leading to misfortune.

The Misuse of Knowledge and Power:

The author extends this principle to knowledge and power.

• Knowledge (Vidya): True knowledge is for dispelling ignorance and promoting enlightenment, not for fueling disputes or creating religious conflicts. The anecdote of the muni who boasted about his knowledge but couldn't recall a simple meaning illustrates the vanity of superficial learning.
• Wealth and Power: Wealth and power are meant for service, charity, and helping the fallen, not for ego, causing harm, or destruction. The example of a merchant whose wife burned precious sandalwood logs for fuel highlights the folly of not recognizing the true value and potential use of resources.

The Analogy of the Body, Wealth, and Youth:

The text equates the human body, wealth, and youth to the sandalwood logs. They are precious resources that can be used for spiritual liberation (mukti) or universal welfare. Wasting them like common firewood or frittering them away is as foolish as the merchant's wife's actions.

Conclusion: The Harmony of Yog and Kshem:

The book concludes by stressing that true human welfare can only be achieved when there is a harmonious integration of "Yog" (acquisition of good things, especially human life) and "Kshem" (their proper preservation and utilization). Those who have attained human life ("Yog") must also focus on its "Kshem" for their own and the world's benefit. The ultimate goal is to achieve a balance where acquired blessings lead to the betterment of oneself and the universe.