Sadhna of Mahavira as Depicted in Upadhan Sruta

Author(s): Ashok Kumar Singh
Publisher: Z_Yatindrasuri_Diksha_Shatabdi_Smarak_Granth_012036.pdf
Catalog link: https://jainqq.org/explore/250284/1

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Sadhna of Mahavira as Depicted in Upadhan Sruta - Dr. Ashok Kumar Singh Acarangasutra, the first of the eleven Angas, deals with the conduct or acara. Remarkably the term acara' as used by Mahavira does not con note merely moral conduct, rather, it is of five kinds - knowledge, faith, self-discipine, austerities and spiritual exertion. Thus, it is clear that acara comprehends all the three right means of liberation, i. e. faith, knowledge as well as conduct. As Acarangasutra describes the means of obtaining liberation, it has been designated in Acaranga Niryukti, as the essence of the entire Jaina Instruction * (Ittha Ya mokhovao esa ya saro pavayanassa). Acaranga Niryukti Verse 91.? It is divided into two Srutaskandhas. It is now generally agreed that first Srutakandha is the oldest part of of Jaina canons as a whole. Second Srutakandha of Acaranga known as Cula is certainly a subsequent addition. At present, first Srutaskndha contains eight chapers only but the tradition holds that originally it had nine chapters, its eight chapter Mahaparijna, now being extinct. Some scholars believe that its ninth chapter Upadhansruta is also added in later times. Jacobi also held this view. To quote his words - The last lecture, a sort of popular ballad on the glorious suferings of the prophet, was perhaps added in later times; (Sacared Books of the East, Intro P. XLVII - pt.1i), However, valid this claim may be yet it is undoubtedly older in relation to rest of the canonical texts. This chapter, may rightly, be acredited to have the oldest depiction of Mahavira's life, that too, in a realistic and natural way, without any exaggeration. Padmabhusana Pt. Daisukhabhai Malavania," also held that Upadhanasruta, presented a realistic account of Mahavira's life of sandna, after initiation (to attainment of omnisocience). Dr. Tatias has also expressed the similar view infact, the biography of Mahavira in the Ayaro, chapter IX, which undoubtedly is the oldest and at the same time absolutely free from mythology, is an illustration of the extreme type of asceticism, adumberated in the text. The description of Upadhana Sruta is a testisony to the fact that Mahavira had already practised what he preached. It serves well to illustrate and to set a high example of true ascetic's life. We can say that description of Upadhanasruta alone is sufficient to impart respectability to whole set of ethical doctrine of Jainas. As it is a demonstration of preachings by the preacher himself, in its ideal from. Upadhanasruta, as it stands now, contains 69 gathas divided into four Uddesakas (lectures). According to Acaranga Niryukti, the name of the four uddesakas are - Cariya (Ramblings). Sijja (Seats), Parisahas (Endurance of Hardships) and Acigiccha (abandonment of medication). These contain 23, 16, 14 and 17 gathas respectively. However, this division is not stricity and exciusively applicable to the content of Upadhanastruta. For instance fourth Uddesaka, entitied Acikitsa contains only two verses on abandonment of medication, and description of Hardship is found in lind as well in lrd Uddesakas. Before, discussing the sadhana of Mahavira as depicted in upadhanastruta, an understanding of various meanings of term 'upadhana' is essen. tial. In Sutrakrtanga tika? Upadhan has been de. fined as austerity leading to liberation, in Sthananga tika8 as that through which sruta/knowledge res. pites and in Vyavahara Bhasya tika as that which enriches knowledge. In Aupapatika sutra." it means performance or doing, in Silanka's commentary on Acaranga" it means pillow, in 2 Upadespanda of Haribhadra, upadhi or Upadhi meaning things, implements or attachment to worldly things. In Pravacana sayra" and Vidhimargaprapa?" it has been used as austerity performed for the reading of canonical sutras. Generally the term used for that particular austerity, observed to attain knowldedge. We can say that the term comprehends all austerities and perfomances contributing to liberation. Acaranga Niryuktiis also confirms this view.

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YATEENDRASURI SMARAK GRANTH where it has been classified as Dravya and Bhava. be conscious of external world and extraneous According to Niryukti, Dravya Upadhana means circumstancess. In other words, when orre is conbed, place of residence, etc. while Bhava scious of the self, becomes unconscious of exUpadhana is austerity and conduct. In the light of ternal world. That is exactly, what marked the foregoing discussion, we can say that the title of sadhna of Mahavira. He was always vigilant to the chapter is absolutely right and comprehends his soul and he had become totally in different to the subject matter deait within. all things other than self. About the sadhana of Mahavira, as described Mahavira remained equipoised all though his in this chapter, Dr. Tatia's observation is to the sadhana. With reference to his endurance of hardpoint. He likens it with sadhana of Buddha. He ship and favourable and favourable and adverse remarks, although it is not possible to have a full situations the term 'Ahiyasae saya samio' (Aca. picture of the course of meditation followed by the 1.9.2.1 and 1.9.3..1) and Avakaham bhagavam Nayaputta, the strands that we are able to gather Samiasi (1.9.4.16.) have been mentioned to defrom stray references, make it plausible that it was note that he bore all hardships with equipoised not essentially different from one, practised and state of mind. He became absolutely calm and preached by Gautam Buddha. So far as the way of poised, achieving through complete self-purificameditation is concarned, it was not much differ- tion, discipline of mind, body and speech.ent.' Though both observed the hard austerities in their course of sadhna yet later on Buddha de Equipoised state of mind or equanimity is very clared the futility of hard penances for the attain essential for sadhakas. Absence of it results in atment of knowledge while Mahavira commended tachment and aversion, the ultimate cause of tham. (Ayaro Introduction p. XXIII). Karma-bondage. One whose mind is equipoised is sure, not be commit sin. This equanimity and The specific features of his sadhana, draw in equality form the basis of sadhana of Mahavira. our attention are (0) His constant vigilance (ii) His Mahavira echoed the similar spirit when he equanimity and equipoised state of mind, (iii) His preached sammatta-dansi na karei pavam (1.3.2) indifference to external world, (iv) Practice of medi- ie the equanimous person does not commit sin. tation, (v) Practice of non-violence, (vi) Abandonment of medication (vii) Abandonment of bodily Practice of Meditation care (viii) Control of sleep (ix) Abandonment of vitiated food, tasty food, (x) Practice of fasting and Indeed, the practice of meditation is the most diet control (xi) Places of residence and (xii) En. persistent theme dominating all other descriptions, durance of Hardhsips. constituting the content of Upadhana sruta. Dr. Tatia" has rightly observed that ninth chapter is In the first uddesaka of third chapter Sitosniya an illustration of the role that was assigned to of Acaranga, Mahavira preached apamatto parivae dhyana in the life of an ascetic. His austerities (1.3, 1.11 Aca) that is one should be ever vigtilant. flowed from his jnana. He meditated day and night, In practice also he was always vigilant and never self-restrained, mindful and concentrated. slackened for a moment as is evident from the term Apamatte' (1-9-2-4) and 'No Pamayam saim pi Mahavira would always choose secluded kuvittha' occurred in this sruta (1.9.4.15). piaces for meditation. If he did not get one, he Apramattata (Consciousness) and Pramattata would seclude himself from out world and get him(Unconsciouness) are relative terms. One can self immersed deeply in the very depths of the innever be conscious and unconscious simultane- nermost soul. ously. When one is conscious of the self, cannot

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YATEENDRASURI SMARAK GRANTH - There is a gatha 18 Adu porisim tiryambhittim, Hardships cakkhumasajja antaso jhai, depicting a particular mode of his meditation. It has been differently in Mahavira had to bear terrible hardships of variterpreted by scholars ancient as well as modern, ous types caused by inhabitants, animals, insects Jinadas Gani19. Silanka 20. Jacobi21 and Pt. etc. while in meditation he would be bit even by a Malavania22 have interpreted it as an instance of snake or a mongoose or a dog; occasionally atmeditation while walking, while Acarya tacked by ants which made his body bleed and Mahaprajna has interpreted it as the instance of frequentiy tormented by gad-flies, mosquitoes, bees Trataka dhyana. Commenting on this gatha he has and wasps. While meditating in a deserted hut he said that fixing the gaze on the wall has been the would be discomforted by burgalars or debauches, meditational technique of Buddhist monks also. while meditating on the crossroads, he would be Concentrating on a point with detailed and upbraided or even hurt by village-guards, equipped unblinkling eyes is called Trataka. By accomplish with lances or spears. He would often have to bear ment of this sadhna of Trataka one can percieve even sexual advances caused by women. all three worlds viz. upper, lower and middle. Ac In the course of depiction of sadhna, one cording to him. Abhayadevasuri23 also has inter whole uddesaka has been devoted to hardships preted the 'tiryaqbhitti' as the rampart of wall or a and adverse conditions he has to face in ladha mound or the rock. country (i.e., the districts of Tamulaka, Midnapur. The interpretation of this gatha in the light of Hugli and Burdavan in West Bengal) surrounded Trataka dhyana is correct. It apppears that fearsome with prickly grass and hilly area. The people freappearance of Mahavira with eyes bulged out, did quently attacked him, dogs bite him. Instead of not fit with the divine charm attributed to him, later coming to his rescue, inhabitants set dogs on him. on, by the tradition. That is why, in Curni and tika it He would not brush away ancroaching creatures has been explained as meditation while walking. or annoying insects either himself or make others to do so. Sometimes while entering some villages He always meditated in complete motionless he was forcibly stopped and even hit by people state in any posture. He used to meditate in shade with a slap or a blow, or a stick, or a spear. Some in winter and in scorching sun in summer. He never inhabitants would even mangle, spit, fling heaps allowed his meditation to be hindered. and thus inflict hardships on him. Some would lift him up and throw him down, while in meditation, The practice of non-violence gets precedence some would push him out of his seat. But he had over all other principles that constitute the spiritu abandone all care of the body. He was highly tolality. Mahavira, during the course of his sadhana, erant of the feeling of pain and anguish. Like a warobserved total non-violence. After having fully rior, Mahavira wearing the armour of total abstiknown the existence of living beings of earth-body, nence from sinful activites never subdued by hardwates-body, fire-body, air-body, seeds and vegeta ships and would never be disturbed and would altion and mobile living beings, and after having rec ways meditate. ognised their existence and ascertained their animatedness. Mahavira carefully rambled about Just as an elephant fighting on the battle front doing no violence to them. He committed no vio- is not easily baffled by piercing weapons, so also lence to any living beings either by himself or with Mahavira remained completely unruffled by and the assistance of others. Mahavira would take triumphed over various kinds of hardships, he exevery care not to cause any hindrance or appre- periences in ladha area. hension to any one whether birds, animals or human beings while on his way for ailms. (1.9.4.11,12). incontri romani incontraronger 21 h orarioncontine ntininger

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Endurance of severe cold, snow-fall and scorching heat -YATEENDRASURI SMARAK GRANTH At the time of initiation, Mahavira had put only one robe and resolved that he would not cover himself with this robe in winter.24 Accordingly even in the case of severe cold and in snowfall, Mahavira would not even think of seeking windless abode or clothes to warp up himself with. In cold he would stand under the shed. When the night grew colder, he would come outside in the cold under the open sky and go back to the shed, alternately, conformity with right conduct. In servere cold, he would boldly walk with his hands outspreat and would not try to avoid cold by folding arm to his shoulders.25 in summer he would sit in scorching sun. Abandonment of Medication Mahavira would not approve medication for himself. Though he was free from internal diseses yet he would occasionally be afflicted by the externali.e. injuries caused by accidents, etc. in the form of attacks by human-beings and animals or other beings. To illustrate his indifference in extreme form towords medication, the instance of cow-boy driving a wooden-nail into his ears, is given in Jaina Literature. A physician 'Kharaka' had to take it out and dress his wound. The moot point, here, is that mahavira never wished any one to do any thing to him. Soon after initiation into ascetic life, Mahavira had vowed to lead a life of self-abnegation by abandoning all bodily care. "In accordance with that he abandoned all sorts of purgatives, emetics, unguents, bathing.shampooing or massaging or even cleaning of the teeth, 26 Alongwith contrui of diet and control of senses, control of sleep constituted the main feature of his sadhana. In accordance with his preaching 'Munino saya jagaranti'27 that is wise are alwayas awake' he would not seek sleep for the sake of pleasure and comfort. On feeling drowsy he would stand up and keep himself side awake. After long spells of sleepessness, for the upkeep and maintenance of body, he would have only a nap. After only a moment's sleep, he would be awake again and would sit in meditation with full internal watchfulness. When, sometimes, sleep tormented him too much at night, he would come out of the resting place and stroll for a about a muhurta or so. According to Acaranga Curni, during the entire period of 12. years of his sadhana, he slept only for one Muhurta at Asthikagrama, during which he dreamed of ten dreams. According to Acaranga, dueto disturbance created by demi-god while in kayotsarga Mahavira lost alertness and slept for a muhurta. Places of Residences Though Mahavira would choose a secluded place31 for meditation yet he lived in all sorts of places, such as work-houses (like potter's lodge. etc.), assembly houses, shops, manufactories of under a shed of straw32. He sometimes used to stay in inns, in villages and towns, sometime in cremation grounds, in deserted houses or under the trees. What is noteworthy, is that he used to live cheerfully in these diverse lodgess and his practice of meditation remained unobstructed. Abandonment of vitiated food, tasty food and practice of fasting and dietary control Mahavira always refused such food as prepared for the monks. He was devoid of any ardent longing for delicacies. He would not care whether or not his meal included cooked savoury, vegetables, whether he got cold rice, or stale bean soup, whether his meals consisted of vapid stuff like powerder of gram or only grams, whether or not he got any food at all. He did not even think of any particular kind of food. Fully aware of the sinfulness, vitiating the alms that he received; he would never accept vitiated food. As control of diet and fasting was significant part of his sadhana, he would take meals after eiGintama [ 22 ]amera

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--YATEENDRASURI SMARAK GRANTH - ther two or three or even five days fast. Mahavira 9. Pustim Nayati Aneneti Upadhanani - lived on three grains for eight months. He would - Vyavahara Bhasya Tika, p. 25 go without water either for over two months or as 10. Paia - Sadda Mahannao p. 163 long as for six months. He would not bother about type of meal or total non-availibity of meal. He would & Illustrated Ardhmagadhi Dictionary Vol II, P. 297 eat alms with complete control of his passions. 11. Upa samipyena dhiyate - Vyavasthayata ityupadhanam Acarangatika p. 290 Beclaiming all his passions, abandoning all 12. Paia sadda mahannao p. 163 kinds of attachments, Fulling all kinds of infatua 13. Illustrated Ardha Magadhi Dictronary p. 296 tions with sound or form. Always exerting himself in self-discipline, he never slackened for a moment. for a moment. 14. Dr. S.M. Jain (P.V.R.I. Voranasi) 15. Davvuvahan sayane Bhavuahanam Tavo Achieving through complete self-purification, Carittassa Niryukti samgrah p. 448 discipline of mind, body and speech he became 16. Ayaro Introduction p. XXII completely calm and poised. Practised with simplicity of heart. Through entire period of sadhana 17. Ibid he remained equipoised and tranquil. 18. Acaranga, 1/9/1/4 He followed without any reservation the . 19. Acaranga Curni p. 324, aiormentioned code of conduct and attained om- 20. Acaranga Tika - p. 314, niscience or Keval Jnana. 21. Jaina sutras pt. 1. p. 79-80, Thus we can say that this chapter has very 22. Mahavira Carita Mimamsa p. 105 . succesfully depicted his rigorus ascetic life, prac- 23. Bhagavati sutra-tika p. 543-44, tice of non-violence, non-attachment, self-control 24. No cevimena Vatthena, Pihissami Tamsi Hemante. and spiritual vigilance. It also gives us the glimpse : Kamdhan25 Acaranga 1/9/1/22 Avaro P. 382 of his equanimity which was maintained in all the 26. Samsohanani ca Vamanani ca, Gayabbhanganam, situations, be it pangs of hunger and thirst, vagaries Sinanam ca. Sambahavam na se kappe, damta - of heat and cold, painful bites of animals and insects pakkhelanam parinnae. and above all barborous treatment from people. 27. Acarange sutra 1/3/1/1 References 28. Ibid 1/9/2/5-6 29. Sthar /103 1. Pancavihe ayare pannatle, tam jaha - Nanayare, Damsanayare, Carittayare, Tavayare, Viriyayareq 30. Ayaro p. 393-99 * Sthanang 5/2/141 (Ladanun) 31. Sayanehim Vitimissehim & Je Ke me Agarattha 2. Niryukti Sanigraha, P. 421 Acaranga 1/9/15,6 3. Jaina Sutras, Pt One, introd. P. XLVII. 32. Avesana - Sabha - Pavasu, Paniya satasu egada 4. Malvania, Mahavira Carita Mimamsa Pt. 1, P. 104 vaso l 5. Ayaro, Intro. P. VIII Aduva Paliyatthanesu, Palalapumjesu egada vaso !! 6. CARIYA. SIJJA YA PARISAHA YA AYAMKIYA (A) Agamtare Aramagare, Game Nagare vi egada Vaso | CIGICCHA YA Niryukti SAMGRAHA. P. 447 Susane Sunnagare Va, Rukkhamule vi, egode vaso || 7. Moksam prati samipyena dadhatiti upadhanani Acaranga 1/9/2/2,3 * Sutrakrtanga Tika - P.59 8. Upadhiyate * upastabhyate srutamaneneti upadhanani - Sthanange tika, p. 174 marineraranaransandosiaranciran 23 Jansversi c arent e mente