Way of Life Part 1

Author(s): Bhadraguptasuri
Publisher: Vishvakalyan Prakashan Trust Mehsana
Catalog link: https://jainqq.org/explore/006513/1

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THE WAY FLITE PART-1 Panyas Bhadraguptvijay

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zrIyuta saMpatarAja ra Pudba : mahe Shri Moolachand Bhai was born on the tweltthaay of Shravan Shukla in the Year 1989 of the Vikram Era (on 4th August 1933) to Manibhai and Heeraben, at Pudgam, Mehsana (Gujarat): and grew smiling and blooming like a tender and fragrant jasmine bud. At the age of eighteen, in 2007 Vikram Era on the fifth day of Mahavad, he received Deeksha at the feet of the famous Jain Acharya Shrimad Vijay Prem Soorishwarji Maharaj at Ranapur (Saurashtra) as the disciple of Bhanuvijayji who is at present, Vijay Bhuvanbhanu Soorishwarji. Munishri Bhadragupta Vijayji, from the time of his initiation into Charitra dharma has been carrying out very deep and continued studies of the Scriptures and he also carried out the duties of teaching the scriptures. He mastered the 45 Jain Agamas with their commentaries and then step by step he mastered all the philosophical systems of India and of the Western countries. He also studied and mastered, the various great literatures of the world and he has been travelling towards new horizons of knowledge. His pilgrimage of creative writing which began at the age of 20 with the book "Mahapanth No Yatri" in Gujarati has been continuing even to-day without a break. He has produced various kinds of valuable types of literature such as works on philosophy, long stories, short stories, poems, songs and epistles. He has been producing literature which provides pure and wholesome spiritual guidance to his readers. He is of a loving nature, always smiling, always pleased, always serene and always sublime in his utterances. His soft and tender nature has endeared himself to countless people whose spiritual welfare is his only aim. The most important aspect of his personality is his never- failing endeavour to in bring spiritual welfare and felicity to all. He is deeply interested in providing guidance for the improvement of the society especially the younger generation and children with respect of their way of life. His personality has grown noble and resplendent on account of such sublime activities as delivering discourses, engaging in enlightening conversations, organising cultural programmes, carrying out meditation, recitation and austerities and rendering devotion to the Paramatma. The Maharajshri is a person of exemplary and inspiring virtues whose very appearance can bring about spiritual elevation in the beholders. .ua Jain Education international For Private & Fersonal Use Only

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THE WAY OF LIFE (24 DISCOURSES) Panyas Pravar Sri Bhadraguptvijayji Ganiwar

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Original Hindi Discourses given by PANYAS PRAVAR SHRI BHADRAGUPTVIJAYJI GANIVAR * English Translation by PROF. K. RAMAPPA, M.A., B.Ed. BANGALORE * Edited by BHADRABAHUVIJAY Published by SHRI VISHWAKALYAN PRAKASHAN TRUST Near Kamboi Nagar, MEHSANA-384 002, [ Gujarat ] India * Revised Price : Rs. 40/V.K.P. Trust First appearance in AUGUST 1986 * Printed at HARSHA PRINTERY BOMBAY-400 009.

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This book's publication is financially supported by S. KAPURCHAND & CO. POST BOX NO. 7778, 36-37, ARMUGAM MUDALIAR LANE, CHICKPET, BANGALORE-560 053. KAPURCHAND SAREE HOUSE 36-37, A. M. LANE, CHICKPET CROSS, BANGALORE-560 053. 2222 VOIC JAIN SILK MILLS 722, EKAMBARA SAHUJI LANE, CHICKPET CROSS, BANGALORE-560 053. We are very grateful to them. *Publishers * 222

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A FOREWORD BY THE PUBLISHERS Panyas Pravar Shri Bhadraguptvijayji Ganivar is a renowned and highly esteemed exponent of the Dharma in the Jain Society. Wherever he delivers discourses, listeners come thronging enthusiastically to listen to him; and his speeches and writings have attained wide publicity in the Jain Sangha and in society. Wherever he spends the Chaturmas a number of spiritual austerities and celebrations are organised. Large numbers of people attend his discourses and the cultural programmes arranged under his guidance. His inspiring discourses have transformed and reformed the lives of countless people because they exercise a profound impact on the hearts and minds of the listeners. For the most part, his discourses aim at reforming the lives of people and at making them cultured and noble. His aim is the cultural and spiritual elevation of people. These discourses were delivered by the sacred Gurumaharaj at Shantinagar, in Indore, during the Chaturmas in the year 1973. The discourses are based on the great work 'Dharmabindu' by Acharyashri Haribhadrasooriji. Shri Jayantilalji Jain of Indore wrote down these discourses but since the discourses flowed like a sacred river, he found it difficult to write down every word of them; but whatever he wrote down was of great importance. Subsequently, the revered Gurudev himself wrote down all the discourses on that basis. But the style of the discourses is such that when we read them, we do not feel that we are reading them; we feel that we are listening to the revered Gurudev. The discourses of the revered Gurudev were printed regularly in the monthly Hindi magazine 'Arihant. These discourses appeared in 'Arihant for about eight years. There was a great demand from devotees for the publication of these 96 discourses but owing to the limited financial resources

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of the Trust and also because other books had to be printed urgently, there was some delay in publishing these discourses. We are now happy to place in your hands, the English version of the first volume of Dhammam Saranam Pavajjami under the title, "The Way of Life" with the financial aid of M/s. S. Kapurchand & Co. of Bangalore. The English versions of the other three volumes will be ready within a short time. We thank Shri K. Ramappa, M.A.,B.Ed. (Bangalore) for having rendered these books into English with a feeling of devotion and a deep sense of dedication. We thank Shri J. K. Jain and Rajendra Bothra of Bangalore for a neat and clean typescript of this volume. We are grateful to Shri Keshavjibhai Gogri of Harsha Printery (Bombay) for printing and bringing out this book in such an attractive form. He is an esteemed and honoured member of our Vishwakalyan Prakashan Trust Family. The "Dharmabindu' is, indeed, an ocean of spiritual knowledge. The Poojya Gurudev has delivered these 96 discourses on the content of only a couple of stanzas in 'Dharmabindu'. Our aspiration is that the sacred Ganga of the Poojya Gurudev's discourses on 'Dharmabindu' should continue; and that we should publish them and place them in your hands. We are sure that our aspiration will be realised by the infinite grace of Paramatma Shankheshwar Parshwanath Bhagwan and by the blessings of Poojyapad Paramagurudev Acharyashri Vijay Premasoorishwarji Maharaj. We are always ready to receive your suggestions and opinions regarding these books which we have been publishing. Your encouragement is essential for the success of our endeavours. The Committee of Trustees Shri Vishwakalyan Prakashan Trust, Mehsana.

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A FOREWORD BY THE TRANSLATOR This is an English version prepared by me of Dhammam Saranam Pavajjami, Volume I comprising 24 discourses delivered by Panyas Pravar Shri Bhadraguptvijayji Ganivar. The Gurumaharaj in these discourses, deals with the ordinary principles of the Grihastadharma expounded in the magnificent work, Dharmabindu written by the profound scriptural scholar Acharya Shri Haribhadrasoorishwarji. The great Acharya was a Shrutadhar of outstanding excellence and wrote 1444 granthas of which Dharmabindu, which means a little drop of Dharma, is one; but the Bindu (the drop) is indeed a Sindhu (an ocean) of Dharma. Acharyashri Munichandrasooriji has written commentary on the Dharmabindu in Sanskrit. Panyas Pravar Bhadraguptvijayji's discourses deal with the ideas found in two stanzas of the first Chapter of the Dharmabindu. The Gurumaharaj has delivered 96 discourses in Hindi, which have been published in four volumes. This is an English version of the first volume. Panyas Pravar Bhadraguptvijayji is a scriptural scholar of outstanding eminence. Besides being a scholar, he is a creative writer of rare gifts and an excellent exponent of the scriptures. His expositions are characterized by lucidity, clarity and authenticity. a I have translated into English all the four volumes of the work Dhammam Saranam Pavajjami. This is the first volume and the other three will be published in due course. In these 96 discourses, the holy Gurumaharaj has dealt with the 35 ordinary principles of the Grihasthadharma. As he says in his discourses, these ordinary principles constitute the foundation for the pursuit of Moksha. The Dharma has two aspects; the theoretical aspect and the practical aspect. The theoretical

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aspect is the philosophy that comprises such theories as the Anekantvad, the Syadvad, the theory of Karma, the theory of Dravya-guna-Paryaya; and many other Tatvas. The practical aspect comprises the principles relating to the right conduct and the right way of living. It is this aspect that constitutes the subject-matter of these discourses. The discourses give us both spiritual and ethical guidance; and if, people, whether they are Jains or non-Jains, live according to these principles, they are sure to attain serenity, equanimity and felicity in their lives. The exhortations enlighten their minds and brighten their souls. The discourses abound in masterly analyses of doctrines and captivating anecdotes and stories. Some of the stories are so moving that the readers feel transported into a state of ineffable ecstasy. . The work of translating these discourses has been an enlightening experience to me. I translated these works according to the sacred wish of the great Gurudev and as desired by Shri Vishwakalyan Prakashan Trust. I thank them for choosing me to render the book into English. If there are any defects in my rendering the discourses into English, I hope that the readers of the book will treat them in the manner of the legendary swan which receives milk after separating it from water. K. RAMAPPA Bangalore 27-6-1986

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dhanado dhanAthinAM proktaH kAminAM sarvakAmadaH / dharma evApavargasya pAramparyeNa sAdhakaH // Dharma bestows materialistic prosperity on those who seek it. It bestows sensual and physical enjoyments on those who seek them. It bestows heavenly life on those who seek it, and it bestows Moksha on those who aspire for it. vacanAdyadanuSThAnamavirudyAdyayoditam / maitryAdibhAvasaMyuktaM taddharma iti kIrtyate // The spiritual austerities, carried out with the lofty emotions of amity, compassion, love and neutrality; and in accordance with the scriptural prescriptions which are free from contradictions and inconsistencies, are glorified as Dharma (constitute Dharma). ASHAN TA VAN PRA AVAKALYA AUST MEHA SHREE CHASANA.

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* Shri Haribhadra Soori has given the title, DHARMABINDU to his work; but in this BINDU (a drop) a Sindhu (an ocean) rolls. Shri Munichandra Soori helps others to sail on it, with his masterly commentary. * Silence, awareness and serenity -- these three are absolutely essential for listening to religious dis courses. * "Salutations to the Paramatma", This is a sublime idea. This sublime and auspicious idea destroys all impediments. * True knowledge is that which makes us forget our pride. The principle of benevolence is that it should inspire and encourage man to do good deeds. NORBOMO NOMENOeNNOM o DISCOURSE 1 Life (Samsar) is without a beginning. The lives in Samsar (the cycle of birth and death) also are without a beginning. The relationship between the Jiva and Karmas also is without a beginning. The countless and endless Jivas which are bound by Karmas keep wandering in the four directions of the cycle of birth and death (Samsar). On account of the influence of KARMAS, infatuation, ignorance, attachments, hatred, happiness or agony etc. always torment Jivas in life. Of them, among the NARAKVASIS (those souls in hell) and the animals and birds, these principles like infatuation, ignorance, attachments and hatred exercise a very deep and strong influence and grow active. There will not be the radiance of knowledge. There will be nothing but the darkness of ignorance, sorrow, agony, anguish and pain. Even in the life of the heavenly beings, it is all right

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THE WAY OF LIFE if there is the light of the right knowledge; otherwise, there will prevail the terrible dance of attachments and hatred. There will prevail only the dark and sinister dance of infatuation and ignorance. The remaining one is the state of human life. Even in the case of human life, the light of knowledge will be attained only if one is born in a cultured family and if one meets a SADGURU (a great teacher); otherwise human life is not important or efficacious in any way. What greatness is there in human life if it is devoid of culture, humanity, dharma; and if it is sinful ? In this manner, crores and crores of human beings foolishly rush on the path of hell or the world of brutes, (animals and birds). Give up your search for happiness in Samsar (Worldly life). The entire life (Samsar) is full of sorrow. If at any time, at any place, in any form, we see happiness, its effect will be sorrow. Permanent and perfect happiness is never found in SAMSAR (the cycle of life and death). Therefore, give up your search for happiness in worldly life. Noble and pure souls keep appearing even in this life, which abounds in sorrow, agony and agitation. Those souls that keep attaining deliverance from the bondage of Karmas, continue to enhance the splendour of knowledge. In the radiance of knowledge, the soul sees itself; it feels profoundly grieved and agitated to see its predicament resulting from Karmas and their bondage; it gets up and endeavours to attain deliverance from the bondage of Karmas. In the light of knowledge, it visualises the means by which it can release itself from the bondage of Karmas and that device is Dharma. The soul attains deliverance from the bondage of Karmas by means of spiritual endeavours. THE USEFULNESS OF THE GREAT WORK, "DHARMABINDU" The great Tirtankar Bhagwan, the ocean of compassion and of boundless knowledge, seeing samsar (the mundane life) and the sorrowful predicament of the Jiyas (lives) wandering in samsar, gives the radiance of Dharma, expounding the sublime philosophy in order to release them from their agonies

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DISCOURSE 1 and sorrows. The Dharma sprang from a boundless compassion of the Tirtankar for Jivas. Moreover, the creation of great Granthas (Works) containing the great truths of Dharma, is impelled and inspired by such a compassion. He, who is really an enlightened person, is bound to be compassionate and benevolent also. In this Dharmashasan or way of life expounded by Shraman Bhagwan Mahavir, countless compassionate and enlightened great men appeared and will appear. Acharya Sri Haribhadra Surishwarji who lived hundreds of years ago was also such an enlightened great man. This enlightened man wrote during his lifetime 1444 magnificent philosophical works. Today, all these 1444 works are not available but those that are available are not only extraordinary but also unexampled and unprecedented. The great work DHARMABINDU was written by that great man. Let us discuss the book in some detail. These discourses are going to deal with the greatness of that book. This great work is highly useful in helping us to lead an exalted and sublime life. If you want to exalt and elevate your life morally and spiritually and if you want to purify the practical aspect of your life, this great GRANTHA gives you a beautiful guidance and direction accompanied with an excellent commentary. Of course, this work was written in ancient times but it is equally useful to people living in the modern times also. THREE IMPORTANT SUGGESTIONS : Yes, I would like to mention a point. You must listen to discourses regularly. You should not be irregular in listening to discourses. By listening to discourses regularly and systematically you will understand the subject in its entirety. You will understand the meaning of my utterances if you know in which sequence they were made and with what meaning they were made : otherwise there will be only confusion and incomplete understanding. I may say something and you may understand something totally different. The second point I would like to mention is this. You must listen to the discourses with your minds awake and active.

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THE WAY OF LIFE While listening to discourses you should not look this side and that side; upwards and downwards. How do you listen to discourses? While listening to discourses, you must keep your eyes fixed on the speaker. But if you feel sleepy how can you see him? If you sit in the proper posture you will not feel sleepy. In a half-asleep and half-awake condition what can you hear and understand - what can be reserved for you? While listening to a discourse there is a need for changing your attitude or posture and style of sitting. In a certain village, an old woman used to go to the Upashraya (religious centre) to listen to discourses. Since it was the time of Varshavas (Chaturmas) the Gurudev was delivering a prescribed discourse on the Bhagavathi Sutra. In it, we get all the ideas of Bhagwan Mahavir through his dialogue with Shri Gautam Swamy which is in the form of questions and answers. In the Bhagvathi Sutra, every now and then, Bhagwan Mahavir Swamy calls his first and chief disciple, Indrabhuthi Gautam by the pet name GOYAMA. The style and method of the Guru Maharaj also were excellent. He too uttered the word, Goyama aloud. That old woman heard the discourse in a half-asleep and half-awake condition and she used to hear the discourses in pieces. One day, after having heard a discourse in the Upashray, she went home and her daughter-in-law asked her, "Mother, what did the Guru Maharaj say in his discourses today ?" The old woman replied, "The Guru Maharaj was delivering the discourse very well but his health does not appear to be all right. Every now and then, he kept saying, "OYAMA, OYAMA" (an interjection expressing pain, meaning: O mother! it pains me)". How did the old woman hear the discourse ? She changed Goyama to Oyama! If you do not listen to a discourse with concentration, you will misunderstand it totally. Therefore, I say that you should keep your mind awake and active while you listen to a discourse. Please listen to the third point which I would like to mention and this is especially meant for the ladies. In the congregations, they are always in a majority. Ladies are larger in number and men are small in number. I should tell them that

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DISCOURSE 1 they should enter the hall of discourses silently; they should listen to discourses silently and they should be silent even when they go out. They should not talk. They should listen to discourses peacefully. You should not bring your children with you because they cannot sit quiet here. While the discourse is being delivered, suddenly children begin crying aloud and then the flow of the discourse is broken. The attention of the listeners goes towards the children and words get marred. In the GRANTHA called Dharmabindu, many extremely useful points have been mentioned for the reformation of your life according to your aspirations. "But we are good and we have been reformed". Those who think thus can never reform themselves. All of you are reformed; are you not? Ask your inner self a little. Those sick people who think that they are healthy can never be cured of their diseases. I cannot reform you if you consider that you are good and perfect. You must think of your evil actions and propensities. Yes. While sitting here, in this congregation, you cannot reveal your evil propensities and actions but you must clearly think of your evil qualities and actions. Listening to the grantha, DHARMABINDU can bring about in you a tremendous transformation. THE WRITER OF THE WORK AND THE COMMENTATORS This great work has been written in the Sanskrit language. The saintly writer of the book has not composed the book in the form of slokas (poems) but he has written it in the form of aphorisms (sutras). Just as the great Acharyadev Umaswathi has composed the TATVARTHA SUTRA in the form of aphorisms, Acharyadev, Haribhadrasooriji also has written DHARMABINDU in the form of aphorisms. Normally, SUTRAS or aphoristic stanzas are profoundly meaningful. Every work of Haribhadrasooriji contains a profound meaning. Ordinary scholars cannot even understand those GRANTHAS. Acharya Shri Munichandrasurji has written a lucid and masterly commentary on the sutras (aphorisms) of DHARMABINDU and has made it easily understandable. What a great benefit has this scholar conferred on the unenlightened people! He has

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THE WAY OF LIFE revealed this knowledge for the benefit of all Jivas (living beings). Those great men wrote granthas to communicate to people, this lofty message. "Attain knowledge and keep progressing on the path of salvation". The great Acharya who wrote the commentary said: 69 Falafaat He wrote the commentary for the benefit of noble people. The commentary is an invaluable work in Sanskrit; and its composition is aesthetically appealing THE SERIES OF DAILY DISCOURSES To-day is supremely auspicious; it is a graceful day; and it is a day in Shukla (the bright fortnight). The series of discourses that we commence to-day will continue throughout the CHATURMAS (the four months of the rainy season). This tradition of the Munis delivering discourses to disseminate the Dharma to a congregation of the Jain Sangh, for spending the four months of the rainy season, has been in vogue from ancient times. The discourses are delivered on some GRANTHA written by a great and enlightened author who adored and lived by the canons of Dharma. By this means, we can create among the members of the Jain Sangh an excellent spiritual awakening. The listeners, by listening to the discourses regularly for four months will be able to attain spiritual awareness. Fear arises regarding sins, and the propensity of right conduct increases. Various kinds of religious observances will be carried out; and people will not only become magnanimous; but also will adore and pursue Dharma. All this is the fruit of regular and systematic discourses. WHY SHOULD WE PERFORM A WORSHIP AND OFFER AN INVOCATION IN THE BEGINNING ? The subject-matter of our series of discourses is DHARMABINDU. The discourses must continue for four months without any impediment; and hence we have performed the MANGALA or we have begun this discourse with a prayer. You have just now read, "The Shrutagnan Puja" (the worship of the knowledge obtained from listening to the scriptures). We have also

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DISCOURSE 1 worshipped the great work DHARMABINDU. You have performed this MANGALA or inaugural worship. The MANGALA has the power of destroying impediments. Our great sages have made a statement on the basis of their experience. They say: "Many impediments obstruct good deeds. zreyAMsi bahuvighnAni. This series of discourses is a very noble and sacred activity. Many impediments may appear which may impede it. Hence, if we perform the inaugural worship and offer a prayer, with our hearts overflowing with the emotion of devotion, impediments will not obstruct or mar our activity; on the contrary, impediments get automatically destroyed. The writers of social or detective fiction do not offer a prayer in the beginning; probably impediments do not arise on their path. How can impediments appear? That action is not a lofty one. Impediments appear only in the case of sacred activities; and in the case of lofty undertakings. The composition of scriptures is a lofty undertaking; hence, at the commencement of such a work, it is necessary to perform a worship and offer a prayer. The great writers of such granthas conform to the convention of offering a prayer in the beginning. Well, who would not conform to a convention begun by great sages? Those who have faith and intellectual discrimination would surely conform to such a sacred convention. THE PERFORMANCE OF THE INAUGURAL WORSHIP WITH DEVOTION The writer was a great Jain acharya. He was a Nirgranta (One who had destroyed all worldly bondages). Therefore, he could not perform the worship with holy substances which are normally used for worship. He performed a Bhavamangal (Offering only the emotion of devotion). The salutation offered to the Paramatma is itself Bhavamangal. That salutation has the extraordinary power of rooting out; and eradicating all impediments. This is spiritual power. Now, listen. The author offers his invocation thus : "praNasya paramAtmAnaM samuddhRtya zrutArNavAt / unfarg gaguifi atufargfnatcu: "1"

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THE WAY OF LIFE This is the belief of the great sages and seers who wrote Dharmashastras (The great scriptures) " TECHSRAFSAE" The Dharmashastra must commence with a lofty invocation. The purpose of all such invocations is the same; the destruction of impediments. Since there is the fear of impediments, a remedy is adopted at the very commencement of a great task. There may be dacoits lying in wait for us on our way. It is absolutely necessary that we should go on that path. In such a case, we proceed after taking precautions and making arrangements to meet the threat. Even the great authors do the same. Impediments may arise or may not; but if they crop up, they should not impede the task of composing the great works. Hence, he performs an invocation; and offers a reverential salutation to the Paramatma. Question : Is it not cowardice of the mind to entertain fears regarding future impediments, when we begin a great work? Answer: Just as before commencing a work, it is essential to analyse and determine the method of carrying out that work, so also, it is necessary to think about the impediments and obstructions that may arise in respect of that work. This kind of thinking is not mental cowardice; on the other hand, it is a caution and thoughtfulness. It is not a sign of cowardice to think of the possible impediments and of a remedy for them; on the other hand, it is suggestive of attainment and fulfilment or success. Let us suppose that you commence some philanthrophic or benevolent work, the fruit of which is ultimate good, and let us also assume that you keep carrying out the work, and that some impediments which you never even conceived of, crop up; what happens to you? If you are a capable person, you will make a strong effort to remove them. Even if you can do this, will there not be some delay in the accomplishment of your work ? and if your effort fails, that work will remain incomplete; will it not? Therefore, before we undertake a loftv task. at the

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DISCOURSE 1 very commencement, we have to adopt some measure to avoid impediments; and Bhavamangal, a heartfelt' invocation for superhuman aid is such a measure. The necessity of destroying impediments The invocation or Bhavamangal to destroy impediments, is a measure which is within our reach. Bowing to the Paramatma with reverence and devotion is a measure which we can employ. In this, there is no dependence on others; and there is no aid obtained from others. Offering a heartfelt salutation is in our hands. For doing this, we need not seek anyone's permission; nor is there any need to secure anyone's consent. Ah! There is no need even to go to the temple for this. You must enshrine in the temple of your heart, the Paramatma, who is a Vitrag, (One who has freed himself from all attachments;) and who is an Arihant (one who has destroyed all inner enemies) and instal him in his lotus-sitting posture. Close your eyes and with your mental eyes see the eyes of the Paramatma which are full of the nectar of grace; prostrate to his holy feet; glorify him in your heart of hearts; pray to him and meditate upon him.... enough. You have performed the Bhavamangal; an invocation by means of devotion. The Bhavamangal is over. The effect of this Bhavamangal or invocation falls upon impediments. They may not rise but if they make bold to appear on our path they will become helpless and get crushed beneath our feet. THE SUPREME AND THE MUNDANE Before we salute the Paramatma it is necessary that we should have some knowledge of him. Do you have a knowledge of the Paramatma ? The atma or the soul is of two kinds. One is the PARAM (the supreme soul); and the other is the APARAM or the mundane soul. He, who, after all the foulness of Karmas has been destroyed, sees the entire cosmos comprising the Lokhas and the Aloka in the light of the radiance of the pure knowledge attained by him; he, who, even after becoming totally free from all desires and attachments, has the eight kinds of divine radiance emanating from the eight aspects of his personality, and who is enshrined from the four sides, he who

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10 THE WAY OF LIFE speaks to jivas in the languages known to them and whose voice is heard by them, by hearing which all the doubts of their minds get dispelled; he who brings peace and felicity to all jivas wherever he places his steps; who is called Eshwar by some; Bramha by some and Shankar by some and who is called by different names by different people, is the Arihant Paramatma Param - Atma = Paramatma (the supreme + soul). Apart from him, all the other souls are ordinary or mundane. Ours is an ordinary or mundane soul. The worship of the Dharma is the only efficacious worship that can enable us to rise from the level of being an ordinary soul to the level of being the supreme soul. Appa So Paramappa (the soul becomes the supreme soul). If the ordinary soul bows to the supreme soul; if it glorifies the supreme soul and prays to it and if it meditates on the supreme soul; if it traverses the path shown by the supreme soul, then it will become a Paramatma. Please say whether we should remain ordinary souls or whether we should become Paramatmas or not. You may say that we should become Paramatmas but that we do not have the ability necessary for that attainment. Why? When do we get ability or strength ? Does strength fall from the skies ? No. Strength results only from the devotion for the Paramatma; therefore become immersed in a heartfelt devotion for the Paramatma. AN EXTRAORDINARY FEATURE The author of the Grantha has offered an invocation to the Paramatma; but he has not mentioned any name. He has not mentioned either the name of Bhagwan Rishabhdev or of Mahavir Swami. Whatever the name, the Paramatma is essential. There is the need for One who is omniscient and one who has renounced all attachments. He has offered an invocation to the Paramatma who has been completely delivered from ignorance, attachments and hatred. This is one great speciality of the Jain Dharma. If you and I realize the significance of this speciality, even today, "The Jain Shasan or philosophy is victorious",

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DISCOURSE 1 THE HUMILITY OF THE AUTHOR Please see the humility of the profound scholar and erudite logician. He says, "I have not written this Grantha, Dharmabindu by means of my own imagination or thought, but I have composed this work by collecting gems of thought irom the boundless ocean of sublime knowledge." This statement is profoundly meaningful and significant. The author composed his work out of a few drops of Wisdom collected from the Ganga of scriptural wisdom and knowledge, caused to flow by the Tirtankar Paramatma, Mahavir Dev. The ocean of scriptures is profound and boundless. It is impossible to fathom its depths. Men of ordinary intellects cannot dive into it and cannot even get a glimpse of the gems of the purest ray serene in the dark and unfathomed caves of that ocean. The men of ordinary levels of intelligence cannot understand such profoundly meaningful ,terms as Naya, Nikshep, Bhang, Gam Paryay and Hetu. Have you understood them? What is called Naya? What is given the name, Dravya-Gun, Paryay? Can you say? You have neither the intelligence nor the inclination to know it. You cannot understand the Tatvamarg (The way of philosophical theory) but can you get a knowledge of the achar. marg (The way to practise the philosophy) ? AN OCEAN IN A DROP The great work Dharmabindu relates to the practical aspect of the Dharma (the way of practice). The author describes the way by which human life can gradually attain higher and higher levels of excellence, loftiness, sublimity and sanctity. The writer took gems from the ocean of scriptures and cast them in the form of simple and easily understandable Sutras or aphorisms. Compared to the boundless ocean of the scriptures, this Grantha contains only drops; but this Grantha is an ocean. The writer has filled an ocean in a drop. You know there are drops of water. These drops of philosophy are like that. In this manner, with omniscience, the great acharya has expounded doctrines in this Grantha.

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THE WAY OF LIFE Dwadashangi are 12 great scriptures of which the last one has 14 Purvas. The essence of Dharma is taken from it. It is a deep and boundless ocean. All cannot churn the ocean. Have you at any time swum in the ocean? This is a very difficult task; is this not? But there are some bold and adventurous people who can dive into the ocean and bring from its depths, gems. Knowledge also is an ocean. It is not a sea of salt water. It is not the Arabian sea. It is indeed an ocean of fresh and foaming milk. It is an ocean of amrit or nectar. The Acharya Dev, Haribhadrasuri says, "I collected some gems of thought from this ocean of the milk of sublime thought and composed my work". You can have a sample of that ocean of divine nectar through this discourse. You taste it and if you relish it and if you enjoy it, we will give you not a drop but a cupful! Yes! If you once taste the sweetness of this nectar of Wisdom, then the pleasures of the five senses will be tasteless and insipid. Truly, sensual delights are nothing compared to the delight of knowledge jJAnamagnasya yaccharma tadaktuM naivazakyate It is not possible to describe in words the delight that a soul experiences when it is immersed in knowledge and wisdom. The great sage who wrote this book was a great man immersed in wisdom. See his humility! He says, "I took some drops from the ocean of scriptures. In this work, there is nothing that is mine. I am but a medium". How astoundingly absolute is his dedication to the Jain philosophical tradition that aims at the spiritual welfare of all living beings! He says, "Apart from the sacred words of the Jin, this book contains nothing that is mine; nothing of my creation." He has no pride at all in respect of his profound knowledge and wisdom; in respect of his intelligence or his fame and popularity. The name, true knowledge is given to that which consigns into the cavities of oblivion all traces of ego. THE PURPOSE SERVED BY THE COMPOSITION OF THE GRANTHA One question that arises is : "Why did the great Acharya compose this Grantha ? What necessity was there for his com

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DISCOURSE 1 posing it ? Intelligent and enlightened persons do not do any work that is useless. Even the composition of a great work does not take place without an end in view. Then, you tell us what purpose the Acharya had in composing it. Did he want to earn money by writing it? Did he desire to achieve popularity and fame ? May be in this mundane world, some writers compose works with such purposes. The desire to accumulate wealth is found in house-holders; not in Sadhus or mendicants. A Shraman (a mendicant) who has renounced wealth and woman does not compose a work for the sake of money. Wealth has no use for him. Then did the great Acharya compose it for the sake of fame ? John Milton says that love of fame is the last infirmity of a noble mind but that was also not the case with the Acharyadev. He did not care for fame or popularity. Those who love fame indulge in self glorification but the Acharyadev never utters a word in praise of himself. He has not at any place in the Grantha said anything in praise of his knowledge or virtues. Surely, such purposes do not exist in the minds of those who write Dharmagranthas. Question : Gurumaharaj! Now-a-days we find some books written by some mendicant men and women. But in those books we come across nothing but self-glorification. Answer: What is the use of attaining name and fame? What has been the effect of the fame of such names upon your mind ? Has it been good or bad ? There are two kinds of fame. One is being famous and the other is being notorious. Some are famous and some are notorious. Those books which do not contain the wisdom of great doctrines and which do not contain anything that ennobles us and inspires us with noble ideas, but which are only compilations or conglomerations of confusing thoughts and ideas taken bodily from other works and published by authors under their names, bring only notoriety; not fame. Some people praise such works also just as you are praised as devotees. Is it not right? Sages and saintly persons do not compose works to attain fame, but if their works become famous, that is a different matter. Acharya Shri Haribhadra Suri did

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THE WAY OF LIFE not compose his works to become famous but he has become famous as a great writer. If you give something good and exalted to others, you will become famous. People who benefit from you will surely praise you. Yes, you should not desire to hear yourself praised by others because this passion for praise is perilous. The desire to hear one's own praise from others keeps a man away from the performance of any noble deeds. If people do not praise his noble actions, he will not perform such actions. There is no rule that all the noble deeds of a man should be praised. Some may not become famous because of the adverse effect of Apayashnam Karma. Sri Haribhadrasuriji was a great sage who had attained self-realisation. His purpose in writing great works was only Satvanugraha (Benevolence for living beings). He wrote his great works to render some help to people. The great Acharya wrote his works inspired by the lofty purpose that the principles of Dharma may be communicated to the lovers of Mo Ioksha (deliverance) and to the lovers of Dharma Tatvas (the doctrines of the Dharma); that they may attain a knowledge of the path of salvation; that they may realize the exalted duties of human life; that from that knowledge they may attain mental cheerfulness and felicity ; that they may attain spiritual delight; and that in them the ideals of sacrifice and renunciation might be awakened. The nature of benevolence is such that it inspires men to render help to others. Benevolence cannot bear with the misery that blights other beings. It impels us to eradicate the sorrows of others. AWAKEN THE INNER-SOUL The Jineshwars who are omniscient and who have attained total freedom from the inner enemies gave their opinion that the Jivatmas (lives) keep wandering about aimlessly in Samsar (the cycle of life and birth) because of the absence of the light of knowledge; and that sorrow, anguish and agony are rooted only in ignorance. The great writer made this his objective and performed this sacred task of writing hundreds of works only to give the light of knowledge to living beings. This is a great

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DISCOURSE 1 15 benefit he has conferred upon us. Do you realize what the benefit is? Do you consider this a benefit ? Do you consider this enlightened and sublime author as a benefactor ? Now, you please tell us what kind of people you consider as your benefactors. Who is a benefactor? Is it the giver of wealth or the giver of the wisdom of the Dharma? Is it the giver of empty honour; or the giver of the lofty light of knowledge ? The giver of materialistic prosperity or of intellectual excellence and elevation? Of course, you very well consider the givers of wealth, cmpty honour and materialistic prosperity as your benefactors; but you should also consider the givers of sublime knowledge and intellectual elevation as your benefactors. Will you deem them your benefactors? Do you have love and devotion for and faith in knowledge and enlightened people ? Search your inner soul. EVEN LIFE SHOULD BE SACRIFICED FOR KNOWLEDGE Once, a great Chinese traveller by name Huentsang came to India. He studied Buddhism for sometime in the Nalanda University; and then, while returning to his country, he carried with him some manuscript granthas relating to Buddhism. He was sailing on the Bay of Bengal on his way to China. In order to bid farewell to him, two Buddhist scholars by name Gnangupta and Tyagaraja were accompanying him on board the sh The ship was sailing forth. Unexpectedly, dark clouds appeared in the sky. All the members on board the ship feared danger to their lives because terrific tempests and cyclonic winds began to blow. The captain of the ship gave orders to the crew that if anyone had with him any heavy article, it should be thrown into the sea. Huentsang had with him those manuscript Budhist granthas. He got ready to throw them into the sea. At that time, Gnangupta and Tyagaraja said to him, "These works are a precious treasure-house of knowledge. Please do not cast them into the sea. Instead of that we two will jump into the sea. Man's life is transitory and perishable. Knowledge is permanent and imperishable. Please do not throw away these extraordinary granthas. From these granthas thousands of people will obtain light which will lead them on the path of Nirvan (salvation) and they will get supreme bliss in conse

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10 THE WAY OF LIFE quence". Having said this, those two great Indian scholars jumped into the tempestuous sea. IGNORANCE IS THE ROOT-CAUSE OF INFELICITY AND SORROW What a tremendous love they had for knowledge! What an astounding faith in and devotion for dharmagranthas they had! They had such great love for dharmagranthas because they had read them and enjoyed the nectar of wisdom found in them. Have you at any time tasted the nectar of knowledge and wisdom? On account of his terrible ignorance, intellectual immaturity and unrighteousness, man has totally forgotten his soul. He has forgotten great men. He has also forgotten the Paramatma. Day by day, man has been sinking into the morass of agony, anguish and innumerable mockeries. When compassionate great men see such people, their hearts become benign and they give the light of true knowledge to them to liberate them from their sorrows and misery. It was with this purpose that the Acharya wrote Dharmabindu. THE PURITY OF THE INTELLECT IS AN ABSOLUTE NECESSITY. It is not easy to understand the doctrines of Dharma correctly. To understand them in their true form, the intellect should be pure and incisive. In other words, it should not be eclipsed and paralysed by any kind of obduracy or dogmatism. You must descend into the depths of your awareness and concentrate and contemplate on the doctrines of Dharma with intellectual incisiveness and sharpness. Is there incisiveness in your intellect? Is there purity in your intellect? This kind of intellect is essential if you want to understand Dharma and practise it. The great sages and Munis who compose such granthas do not have any selfish motives or interests in the materialistic and mundane pleasures of life. Just as they have the lofty objective of conferring benefits on jivas; just as they aim at providing some spiritual aid and guidance, they have a special objective with respect to themselves. One such lofty purpose of theirs is a deep enquiry into spiritual doctrines and a profound realisation of Shastras. Their second exalted purpose is to destroy Karmas;

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DISCOURSE 1 in other words, to liberate their souls from the bondage of karmas. The annihilation of Karmas takes place on account of a deep contemplation of sacred doctrines and a self-realisation through studies. The Karmas slowly get mitigated and finally get destroyed and as a result of this, the soul emerges pure and perfect, sweet and serene.. The objective of sages and munis in composing great works is to adore and observe the principles of dharma. Acharya Shri Haribhadra Suriji, the author of Dharmabindu was a man of extraordinary enlightenment. His heart was an ocean of compassion. Every word and every Sutra (aphorism) written by him touches our heart; reaches the core of our heart and fills it with an ineffable felicity. If you listen to this exposition of the essentials of the grantha with concentration, your hearts will dance with elation and your souls would experience the ecstasy of spiritual jubilation, you will feel like a watcher of the skies when a new star swims into his ken. The author begins the composition of his grantha after offering an invocation to the Paramatma. We too begin this series of discourses on Dharmabindu after saluting the Paramatma with devotion and after offering a salutation to the author. I canilot certainly do full justice to the great author or to the magnificent grantha with my limited knowledge and intellect. Whatever little I have known, I will impart to you. I have an absolute faith in and reverence for the author. This grantha is my beloved work and it is for this reason that I have chosen it as the subject for this series of discourses. I am going to give an expression to the devotion and love I have for the grantha and its author. Delight is attained only when such an expression takes place. I am able to discuss this great work on account of the indefinable and inconceivable grace of the Jineshwar Bhagawant and on account of the blessings of my spiritual superiors, and it is my desire to discuss the work with you. Tomorrow, I will explain to you how the author of the Dharmabindu begins it after describing the inconceivable efficacy of dharma. This is enough for today.

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*By means of Dharma, wealth can be attained. By means of Dharma worldly enjoyments can be obtained. By means of Dharma, Swarga (heaven) can be attained. By means of Dharma, even deliverance can be attained. The efficacy of Dharma is inconceivable. But even by a mistake, you should not seek from Dharma mundane enjoyments. *"Whatever profit you get, you should spend a part of it for noble deeds". A man gave this advice to William Colgate and he attached a great value to that precept. After practising that precept he became a magnanimous and affluent person. *The cowherd boy did not become Shalibhadra by merely giving a gift of sweet milk-preparation (Khir). He became Shalibhadra by giving a gift, with love, to a deserving seeker of help. Only his love of Sadhus made him Shalibhadra. * Do not make Dharma a means for securing Artha (wealth) and for the fulfilment of Kama (mundane desires). Make spiritual welfare the aim of your life; and for attaining that, keep making spiritual endeavours. DISCOURSE 2 THE EFFICACY OF SPIRITUAL POWER Acharya Shri Haribhadra Soori, the very embodiment of benevolence, commences his work Dharmabindu, with an invocation to the Paramatma. The salutation offered to the Paramatma is Bhavamangal an invocation with the emotion of devotion. The Bhavamangal or an invocation has a boundless spiritual energy, such a spiritual potentiality that all impediments and all sorrows get destroyed and rooted out. How do all these things happen? Please do not ask that question. OSN We do not even have an idea of what spiritual power is. It is likely that you have not even thought about the potentialities

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DISCOURSE 2 19 of the soul. Actually, the power of atomic energy is nothing before the power of the soul. The power of the soul is definitely greater than that of atomic energy. The innate spiritual action of saluting the Paramatma causes the emergence of the atmashakti or the power of the soul. On account of that power, impediments get destroyed; sorrows get decimated. Above all, it removes all obstructions and impediments from the path of man's life. The subject-matter of the book Just as the author has offered an invocation at the beginning of the grantha, he has also mentioned its purport. In other words, he has mentioned in the beginning, the subject matter that he writes about in the grantha. The theme or the subject of the grantha is dharma. The author wishes to write something about dharma. It is absolutely right and proper that at the beginning of the grantha, the author should mention its subjectmatter. Those who have a desire to know the subject and who have an intellectual thirst for it, may read the grantha or listen to it. I had such an intellectual thirst to know the subject matter of the grantha; hence I read it. You too have a similar thirst to know it; so you have come here to listen to discourses on the grantha. People get delight by listening to discourses on that subject which they desire to know. They get spiritual satisfaction by listening to discourses on that subject. You will experience that kind of satisfaction. The author of the book has expounded the subject in such an excellent manner that it slakes your thirst to know it; it gives you satisfaction and satisfaction is itself a delight. The usefulness of the Grantha Having mentioned the subject matter of the work, he has also explained its usefulness. He himself has clearly and emphatically stated thus, his purpose in writing the book, "In order to render some help to Jivas!" "In order to give the light of knowledge to jivas!" This is a transient purpose. The ultimate usefulness of the work is the attainment of salvation! The attainment of Nirvana (absolute deliverance)! If our action is

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20 THE WAY OF LIFE pure and sacred and if our mind and thoughts are clean and immaculate, surely we will attain the fruit of Nirvana (absolute deliverance). If the actions of both the exponent and the listeners, the actions of exposition and listening are pure and clean and immaculate, then the fruit of Nirvana will be attained. My ultimate aim and your ultimate aim are one and the same - to attain mukthi (liberation). I am expounding the subject through my discourses; I am performing the action of exposition and this action of mine must have the sublime objective that by virtue of my voice and exposition, people might attain spiritual elevation. By listening to my words, the thoughts of people with respect to their souls might become chastened and ennobled -- I must have this kind of lofty objective and if that is so my action of delivering discourses will surely give the fruit of Nirvana (deliverance). You are now performing the action of listening to my discourses. Even this action of listening has its importance. With what objective do you listen to my discourses? Which kind of objective can your action of listening bring the fruit of moksha ? Have you thought of that at any time? You listen but you do not think. If you perform the action of listening to the discourses with the objective that this voice of the Jin should bring you self-realisation; that by listening to the words of the Jin your attachments and hatred might lessen and that you might be able to put forth efforts to get rid of the bondage of Karmas -- If you have these objectives, then your action of listening to the discourses will surely bring the fruit of Mukthi or Salvation. The Connection of the Grantha After explaining the usefulness of the Grantha, the author mentions the connection between its title and its purport. The Dharmatatva or the doctrine of the Dharma is the subjectmatter; that means here Dharma has been expounded; and the title of the Grantha signifies it. The connection between the grantha and the Dharmatatva (the philosophy of Dharma) has been explained. What is the relationship between this eternal dharma and the grantha?. There is a deep relationship. This

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DISCOURSE 2 grantha explains the dharma and names it. The dharmatava by itself is mute and inarticulate, but the Grantha explains it; therefore, the grantha is beneficial and essential. In this manner, after the invocation and after the statement of the subject, the explanation of its usefulness and a description of the connection between the Grantha and its subject matter, the author proceeds to describe the fruit of Dharma. He does not yet describe the nature of Dharma. But he describes its fruit. The great Acharya should have made a deep study of human psychology and this point makes itself evident. The nature of man is to expect some result for his endeavour. Whatever work he does, he poses this question to himself. "What is the fruit of this work? What is its usefulness? What do I get by doing it? What profit am I going to get from it?" Man decides in his mind that the work he does must bring a certain expected result, a good result. Only after that does he attempt to realise the nature of the work. What profit do we get by acting according to Dharma ? "Why should we act according to the dharma ? What profit do we get by performing spiritual activities ?" These questions will surely arise in the minds of intelligent people. Intelligent people do not do any work without thinking of the result it may bring. You consider all the activities of your life from this point of view. Think well and you will realize that all your activities have some purpose or the other. You take food and on account of this the pain of hunger disappears. Your hunger gets appeased. If food did not satisfy your hunger, you would not have eaten food at all. You drink water and by drinking water, the pain of your thirst for water disappears. You help others. Why? You render help to others because you are aware of its fruit. By means of giving donations, your fame increases, your good deeds bring merit to you or your lust for wealth decreases. So, you give donations. You perform the action of washing your clothes? Why? When you wash your clothes, they become clean and bright. This is the awareness of the result of your actions.

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THE WAY OF LIFE You perform an action which brings you the fruit that you desire. You have this confidence, "By doing this work, I can attain the fruits I desire." All of you perform all your actions in this manner. Your decision may be defective and on account of it, your action may not bring you the desired result. But that is a different matter. The desire of your mind is that you should become a wealthy man and that you should become prosperous. Your idea that you can get a lot of wealth by doing some business or following an occupation is connected with this kind of thinking. "A man follows an occupation or; does some business but he does not get any profit from it; added to it he may lose his money. Such a thing can happen but man follows an occupation only for the money he may get out of it." It is this idea that prompts you to do work. Intelligent people think of the fruit that their actions bring The great Acharya's desire is that Jivas (human beings) must be made to follow dharma. His strong belief is that by acting according to dharma, man can become a superman; the soul can become a supreme soul. A jiva can become a Shiva and man can attain infinite and ineffable delight. His aspiration is that all Jivas (human beings) must attain happiness and absolute bliss. Inspired by this sublime aspiration, he comminicates his message to the Jivatma; "You should act according to Dharma; live according to the Dharma". At once, intelligent people ask these questions. "Why should we act according to the Dharma ? What do we get by doing so? What fruit are we going to attain from it ?" Whatever new work appears before intelligent people, at once, they think of the profit that they may get by doing it. Their belief is that the work may bring them some profit, that it may bring them some good and useful result. Only when the fruit is thus visualized, they do any work. If they feel that they may incur loss by doing that work and that it will not bring them any benefit or fruit, they will not do it. This is the nature of human mind. Not only this; man is not interested in the nature of the work that he takes up; it is enough if he feels certain that it will bring him some benefit or some happiness

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DISCOURSE 2 23 he has desired. People try to understand the way to do some work and how it should be carried out, if it can bring some profit, but perhaps they do not think of this point whether that work is noble or ignoble. It is so because their eyes are fixed on the fruit of the work; their eyes are fixed on the aim of earning profit. Realising this truth about human nature, the great author of the Grantha explains to his readers, the benefit or the fruit that they may get by acting according to dharma. dhanado dhanArthinAM proktaH kAminAM sarvakAmadaH / dharma evApavargasya pAramparyeNa sAdhakaH // Do you wish to know the fruit of dharma ? You please say what you desire. Do you desire wealth ? Dharma can give you wealth. Yes. Wealth can be obtained from Dharma Do you desire the pleasures of the five senses? Do you desire the best beauties and pleasures of the five senses - the delights of colour, sound, taste, smell and touch ? Dharma gives you these delights. Go on, tell us what pleasures you desire. Do you desire the divine delights of the heavenly world ? Do you desire to become a heavenly being ? The so called desire of the moth for the star ? The Dharma can give you the divine delights of the heavenly world. Surely, it can. Well, let us say you do not desire these delights. Do you desire the bliss of deliverance? Do you desire the endless, infinite, imperishable and ineffable bliss of Moksha (salvation)? Those felicities can be attained. Dharma can give you those delights; and only Dharma can. Except Dharma, nothing else can give you the sublime delight of salvation. Those who value wealth and worldly enjoyments may be surprised to hear this. Those in whose lives wealth and worldly prosperity are everything; and sensual delights are all in all, will not find it easy to turn towards Dharma. It is not an easy

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24 THE WAY OF LIFE task for such people to become travellers on the path of salvation. In the world, most people love wealth; and seek and enjoy sensual pleasures. They should be made to love Dharma. Their love of mundane prosperity and sensual delights should be lessened. For them, it is said that Dharma can give wealth and worldly and sensual pleasures; and that it can give heavenly bliss and the supreme felicity of salvation. Dharma is a factory of felicity! It should not be thought that this is meant to tempt you. These pleasures have been mentioned in order not to lure you towards Dharma. The real power of Dharma has been explained. Dharma can give all kinds of pleasures. All the delights found in the Samsar as well as in salvation are really the productions of Dharma. They are really the products of Dharma. The production of all felicities takes place only in the factory of Dharma. This factory is such a one that it can produce both superior and inferior kinds of things. The kind of things that it produces depends on you. Only pleasures can be obtained. Sorrows can never be produced in the factory of Dharma. The production of sorrows takes place in the factory of Sin. This is the truth. The great Acharya has not uttered a white lie to entice people. This is a perfect truth. Dharma can give us wealth; it can give us worldly and sensual pleasures; it can give us heavenly felicity; and it can also give us the bliss of salvation. Man seeks what he likes. He desires to attain what he likes to attain. In a cloth-shop, there are all kinds of cloth. There are inferior varieties of cloth as well as superior varieties. The salesman shows all kinds of cloth; and prevails upon the customer to buy the costly and superior varieties of cloth. But the customer buys what he likes; and what he chooses to buy. Here, all kinds of delights that can be obtained from Dharma have been mentioned. Both superior delights and inferior delights. We earnestly insist upon your seeking and attaining only the superior delights. You please tell us what your choice is !

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DISCOURSE 2 25 Do not ask for delights The fruit of Dharma is delight; happiness. You believe this; don't you ? Happiness can be attained only from Dharma. Has this idea appealed to your heart? Haec Only happiness results from Dharma. You have realized the truth of this idea. Then, I will tell you what kind of happiness should be attained from Dharma and how it should be attained. If you accept my opinion you will attain happiness; if not then what is your wish? The other idea is that there is no need at all to ask for delights. Where is the need for seeking a thing which comes to you unsought. You keep living according to Dharma, and happiness automatically comes to you ! The man in whose mind there is a strong desire for money may expertence the want of money in his life; and if such a man were to practise Dharma, even from it, his desire for money may be fulfilled because "the activities of mundane life cannot go on without money". This is his idea. He does not have a knowledge of the philosophy of Karma; and he cannot remain inactive since his heart is set on money. Some years ago, I read about an incident: "When you get some profit, you must spend a part of it for doing some noble deeds". A magnificent suggestion ! William Colgate was an American. He was poor. His parents made soap and sold it in the lanes of the city. Poor people bought soap from them because they got it cheap. One day, in a mood of despair, his father said to him, "Son, go to New York and try your fortune there". William, accordingly left his house. On his way, when he was proceeding in the country side, he happened to meet an old man. He asked William, "Boy, where are you going to?" William replied, "I am going to New York". "Why?" "To try my fortune there". -"Very good, son. Go on, I too will come with you. I have to go to New York". The old man and William set off on their

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26 THE WAY OF LIFE way to New York. On the way, the old man asked William, "Look, William, in doing any business it is necessary to bear in mind certain principles. The first of them is honesty. In carrying out any business, you must practise the policy of honesty. The second principle is that you should not adulterate commodities. Business will not flourish for long if you sell adulterated things. Sooner or later, consumers will lose faith in you. The third principle is that you must give the consumers correct quantities as per measurement or weight. You should never cheat your customers, and you should not use false weights and measures. The fourth principle is that whatever man gets, he gets it by the grace of the Paramatma. On account of this reason, whatever profit you may get from your business. You must set apart a part of it for the Paramatma and that part must be spent for doing some good deeds. On the way, they came to a church. William offered a prayer to God along with the old man. "Oh God, whatever profit I may get from my business, I will spend a tenth part of it for noble purposes; and for doing some good deeds." William started a factory in New York, for making soap. It was a small factory. Whatever profit he got, he spent a tenth part of it for noble purposes. Praying to the Paramatma; taking vows for austerities; spending money to do good deeds; all these are noble deeds. On account of these noble deeds, Colgate was getting some profit. He gave the name "Colgate Soap" to the soap he was making. He also began making tooth-paste. The Colgate soap and the Colgate tooth-paste became popular throughout the world. William amassed crores of dollars. He also made donations magnanimously for noble purposes. In our country, this ancient tradition is in vogue. Businessmen set apart some money under the account, "For auspicious purposes". They set apart a share for the Paramatma; and use it for noble purposes. There is the belief: "Wealth can be obtained from Dharma". It is not an insincere faith; but a genuine faith. The great acharya Haribhadra Soori Says,

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DISCOURSE 2 "Dharma gives wealth". We can read the story of the poorvajanma (previous life) of Kumarpal, the Gurjara King (Gujarat). He was a servant in his previous life. He was working as a servant, in the house of an affluent business-man who was also a great devotee of the Paramatma. The sait used to worship the Paramatma every day. One day, even that servant desired to worship the Paramatma. He bought some fiowers with his own money and worshipped the Paramatma with devotion. As a fruit of that worship he became the King of Gujarat. If wealth cannot be obtained from Dharma what else did he get? Wealth was obtained; wasn't it? But you must remember one vital point. That servant performed the worship without any ulterior motive. He did it without thinking of the fruit of his action. He did not perform the worship with the desire of attaining wealth. This is the secret of Dharmatatvas (religious doctrines). I think that if he had performed the worship with the ulterior motive of seeking wealth, he would not have got the kingdom of Gujarat; but he might have got some wealth -- some money or land. The Capacity of Dharma What is the strength of Dharma ? How much capacity does it possess ? These points have been mentioned. You must concentrate your minds on this point. Now, you should not get entangled in other thoughts. Just as Dharma can give wealth; it can also give mundane and sensual pleasures. Acquiring money is one thing; but attaining worldly pleasures is another matter. There is no rule that a man who gets wealth should also get worldly pleasures. He may be wealthy but he may be always ill. How can he enjoy the pleasures of the five senses in such a case ? Have you not seen wealthy people who are blind; who are suffering from paralysis and cannot move about or hear; and who are suffering from cancer ? Such wealthy men cannot enjoy their dear delights. Only Dharma can give you the boon of physical health; and only Dharma can keep your five senses strong and active. Do you realize this vital truth?

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28 THE WAY OF LIFE A Cowherd Yesterday; A Shalibhadra Today Question : Physical health and strong and agile senses are a boon of Punyakarma (merit) aren't they? Answer: How do we get merit or punyakarma ? What gives us that boon? How do we get the fruit of Punyakarma ? Is it by sinful behaviour or righteous conduct? Punyakarma gathers only by means of Dharma. What is the meaning of this? Whatever boon we get from Punyakarma is actually the boon of Dharma. The meaning of this is that we get a strong and healthy body, active senses and mind etc., apparently from punyakarma and actually from Dharma. What we have already attained is the fruit of dharma and what we are going to get in the future is also the fruit of dharma. It is only by means of dharma that worldly and sensual pleasures can be attained. Did not Shalibhadra attain worldly and sensual pleasures by means of dharma ? Shalibhadra, an Epicureau lived during the time of Bhagwan Mahavir. Every day, he used to enjoy heavenly, sensual delights. He had 32 wives. He was so greatly immersed in sensual and physical pleasures that he had not even heard the name of Shrenik, the Emperor of Maghada in whose Empire and in whose city, he was residing. How did he attain such sensual delights? He obtained them from Dharma, by rendering charity to the deserving and the worthy. Shalibhadra in in his previous life was the son of a cowherd; he was very poor. One day he entertained the desire of drinking Khir (a preparation of milk, sugar, rice etc.) His mother somehow managed to secure from here and there some rice, milk and sugar and prepared the sweet dish called Khir. Having poured out the Khir into a plate for her son, she went out to fetch water. Just at that time, a great sage who was the embodiment of an extraordinary spiritual excellence came to beg for alms. The child who loved and respected the Muni, called him and gave him the Khir. He wept for that Khir and got it by weeping but gave

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DISCOURSE 2 it to the great sage and he gave it to the great sage with a cheerful and selfless mind. This point should not be forgotten. Even after giving it and even after the sage went away, he did not regret having given him the Khir. "Oh, why did I give away all the Khir? It would have been better if I had given a part of it and retained something for myself". He did not think thus. Even after the sage went away, the image of the sage remained in the mind of the child. He could not forget the serene and graceful face and the graceful eyes of the sage. Not a mere Gift of Khir but actually a Gift of Love It was a gift of love. It was not a gift given as a matter of duty. "A Muni has come to our area. We have to invite him and give him some food". This is merely a matter of duty. There is no love or any feeling of amity in this. It is a deed done without love or devotion. 29 It was not merely the righteousness of giving something out of charity but it was also a righteous deed done out of love and devotion for a muni. The love and devotion for munis and sadhus and the love of renunciation constitute the best kind of Bhavadharma or the emotion of righteous devotion. The best kind of Bhavadharma brings the best fruits. The cowherd did not become Shalibhadra by giving merely a gift of Khir. If by giving merely a gift of Khir, you could become Shalibhadras, you would give not a plate of Khir but a cistern, full of Khir and you would become such a great danvir (magnanimous person). But one cannot become a Shalibhdra by giving merely such a gift. That cowherd boy died of a terrible stomach-ache that very night. Even at the time of death, he was thinking of the muni. His mind approved of the charity done by him. His mother was sitting near him. But the child's mind was concentrated on the great man. How much acquaintance did he possess with the great sage? Whether he had an acquaintance with the sage or not, he had a darshan of the sage; he visualized the sage. The darshan of the Muni became a great act of dharma for the boy. That great dharma "transferred" the boy to the magnificent mansion of Gobhadrashresti. He entered the womb of Bhadra, the wife of that Shresti

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THE WAY OF LIFE (wealthy man) Shalibhadra attained the splendour of wealth but how did he attain physical and sensual delights. He got a loving father, an affectionate mother and 32 darling and loving wives. He got a healthy and absolutely beautiful body. He got perfect and strong senses. Because he attained these things, Shalibhadra could enjoy sensual pleasures plentifully. kAminAM sarvakAmadaH Dharma can give all kinds of physical and sensual delights. Dharma has this power. How Does Dharma give those things ? Dharma can give these splendours and the delights of the Chakravarthi. It can give the sensual delights of Baladev and Vasudev. It gave such delights in the past; it is giving them at present and it will give them in future. Only Dharma can give such delights. There is no other principle in life which can give us physical and sensual delights. The question how dharma gives wealth and sensual delights, should not be asked. Unique are the ways in which dharma gives them. We cannot understand the method by which it gives them. To understand this method we should become yogis (sages). We should become saintly men to understand it. We should possess a special kind of knowledge to understand it. Please think about this. That cowherd - boy never even imagined or dreamt that by giving the gift of Khir he would be born as the son of a Shresti, that is, an affluent person and he did not imagine that he would attain such tremendous wealth and sensual delights. He never knew that Dharma would bring such fruits. Yet he attained the fruits. Yes. If one knows and thinks about the fruit of dharma, he may not attain the fruits. The cowherd boy acted according to Dharma spontaneously without any selfish or ulterior motive, and in consequence he attained extraordinary sensual delights. He got them without seeking them. He who does not seek anything from dharma gets everything from it. Dharma bestows upon him prosperity. Dharma certainly gives something -- a little even to those who seek its fruits. Surely, it does give something.

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DISCOURSE 2 Dharma does not approve of begging for alms Dharma gives, it gives wealth, it gives sensual delights and it gives heavenly delights; and it can give all kinds of delights but dharma does not like those who beg for alms from it. Begging has become a habit with men. Man begs wherever he goes. Sometimes he begs with his mind and sometimes with his tongue. Sometimes he begs even with his body. The method of begging adopted by intelligent people is really strange. They beg but they do not want to appear to be beggars. They commit sins but they do not want to show that they are sinners. Are they not intelligent people? It is not intelligence. Where can we get what we want without begging for it. Begging is not an act of intelligence there. It is foolishness. 31 Man begins begging even from his birth. When he is a small child and when he cannot articulate his thoughts, he cries for the things, he needs. This is but begging. When the child is crying the mother realizes that it needs milk. Later, the child learns to speak and then begs by using words. It begs for things from its mother or father. Man goes on begging thus, what he needs from brothers, sisters, friends, relatives etc. Enough. He keeps begging thus. He begs even from Guru Maharaj and even from the Paramatma. As long as man cannot discard his habit of begging, he cannot attain the real fruits and the highest fruits of Dharma. Do you respect my opinion? Do not become beggars everywhere. Do not become beggars before the Paramatma, before the spiritual heads and before Dharma. Do not become a beggar for wealth; do not be a beggar for sensual delights. Dharma or the nature of Dharma does not like beggary. Dharma treats such beggars with contempt. To those who do not beg even with their minds, who act according to dharma; who seek the refuge of Dharma; it gives extraordinary fruits. Man cannot even imagine those fruits. Did not Dharma bestow upon the cowherd boy boons which were beyond his wildest dreams? Dharma gives everything but what they get depends on the worthiness of Jivas. Those Jivas whose worth keeps developing and increasing, keep approaching Dharma and in the

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32 THE WAY OF LIFE future, automatically they attain the highest kind of happiness. As long as the Jiyatmas desire wealth and pleasures all their eiforts are aimed at wealth and pleasures only. Their aim is mere materialistic development. It should be noted that their worthiness has not become perfect as long as they have such aims. Make Spiritual Prosperity, the End and Aim of your Life Wealth and worldly desires are essential in the mundane life of man; you cannot live without money and pleasures; without them you cannot live and you cannot carry on in life. But our aim and our purpose should not be only wealth and worldly pleasures. Materialistic progress is beneficial only as a means; not as an end. The aim can be only salvation. What aim have you chosen ? May we hope that it is not merely a desire for wealth and pleasures and that your object is not mere wealth and pleasures? Someone from the audience says: "Maharaj, That is our aim". Maharajashri : A life in which wealth and worldly pleasures are all important is not good for you. If men desire only wealth and worldly pleasures, then human life will be ruined. You are householders; you are living in the Samsar (mundane world). You need money and you need sensual pleasures but what should be your attitude towards life? What should be your aim in life? Is it ruin or spiritual progress? The desire for wealth is one thing but the attachment for it is entirely another. Enjoying sensual delights is one thing but becoming addicted to them is a different thing. There is a great difference between these two attitudes. You make a sincere effort to become detached. In the later parts of this grantha, this kind of effort has been mentioned as a desirable one. It should be done. Is that not so ? You must bear in mind this point that if the end and aim of life is merely wealth, then; after death, the soul gets runied. It will not find any other state except being born as an animal or as an inhabitant of hell or as a human being of the meanest level. For such a soul, there is nothing except sorrow and agony. .. .

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DISCOURSE 2 33 Do not use Dharma as a means to attain wealth and worldly pleasures "Dharma gives wealth; Dharma gives worldly pleasures". This belief encourages human beings to develop faith in and devotion for Dharma and its efficacy. "If we act according to Dharma, we can get wealth. We can attain sensual delights by acting according to Dharma". This kind of thinking is dangerous. By this kind of thinking, man is not attracted towards Dharma, but he is attracted towards mundane pleasures; and a man who thinks thus will use Dharma as a means of attaining wealth and worldly pleasures. It is proper to use the efforts put forth for artha (money) and kama (desires) for the attainment of dharma. But it is absolutely improper to use dharma as a means to attain wealth and worldly pleasures. It is nothing but foolishness. Whatever the thing; whether it is good or bad; what is of the greatest importance is the way you look at it. A woman is what she is. One man thinks of her as a chaste woman or a noble woman; another thinks of her youth and beauty. We hear men speak thus and we understand their words according to the level of our intellects. If our view of life is determined by the love of wealth, we think thus, "The Acharyashri has said that we can get wealth from dharma, so we shall act according to Dharma and it will bring us money. Dharma has to be practised in order to attain wealth". If our aim in life is the fulfilment of worldly desires and pleasures, then we think, "The Acharyashri has said that we can get sensual pleasures from Dharma, so we shall act according to Dharma and if we do so we will attain worldly pleasures". If our objective is salvation, we think, "The Acharyashri has said that Dharma gives us moksha". We want only moksha, so if we act according to dharma, we will attain moksha". In the samsar, there are all sorts of jivas. Mainly, there are three kinds: (1) those for whom wealth is all important; (2) those for whom sensual pleasures are all important; and (3) those for whom salvation is all important. Keeping these three kinds of jivas in his mind, the great author says, "Dharma

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THE WAY OF LIFE gives whatever you desire. Sin does not give anything. Realise that you cannot get wealth from sin; in other words, by causing violence to other jivas; by uttering lies or by stealing. Even wealth can be attained only from dharma. It can be got only if it is not sought. All the countless pleasures of life can be attained only from Dharma. They cannot be attained by means of sins. If wealth and the fulfilment of worldly pleasures could be attained by means of such sins as violence, all the sinners in the world should have become wealthy; and should have attained all worldly pleasures. But that is not what we see in this world. You see the world; don't you? In this world, who are larger in number; sinners or the men of dharma ? A Listener from the Congregation Of course, only sinners are larger in number. Maharajashri : If people could get wealth by committing sins then wealthy people also should be larger in number. Who are larger in number, in life ? Rich people or poor people ? A Member of the Congregation Poor people are larger in number and the rich people are smaller in number. Maharajashri : From this, it is evident that wealth and worldly enjoyments do not result from sins. They result only from dharma. The first and foremost thing to be done is to discard all your sins and to proceed on the path of Dharma. Whether you desire wealth or worldly pleasures, you must discard your sins and proceed on the path of dharma. By this means, your sinful propensity would come to an end. Moreover, the sinful propensities must be ended. The desire for wealth and worldly pleasures is sinful. If you proceed on the path of Dharma and if you come into contact with Sadgurus then your sinful tendencies will also perish. Let us suppose you have a son who does not at all study and who spends the whole day playing with his friends. You would like to educate him. But what would you do ? If you tell your son about the greatness of education and the harmfulness of spending time

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DISCOURSE 2 35 in play always, your words do not appeal to your son. He will not pay heed to your words. All your efforts will be to prevent your son from going out. You would tell your son, "If you want to play, play in the house, do not go out". You allow your son to play within your house for sometime. His vagabond friends will not come into your house. You do not allow those vagabond friends of your son to enter your house. The boy plays in the house and in the yard. Then you tell him to study for sometime. He abides by your words. Step by step, his mind gets drawn towards studies. Then, automatically his love of games lessens and his mind gets drawn towards studies. Make your Religious Activities Sublime and Spiritual This is the case with sins also. Man loves money. He loves worldly pleasures also. He commits sins; he causes violence; he utters lies, he commits thefts, he also commits immoral actions, like lechery and ignoble actions. If you want to draw such a man towards the path of dharma, tell him, "Brother, you love wealth, don't you? You desire worldly pleasures, don't you? Why do you wander aimlessly in this world ? Today, here, you worship Dharma and act according to it and by means of Dharma you will attain worldly enjoyments and wealth." When he moves towards the path of Dharma and when he worships Dharma to attain wealth and worldly enjoyments, leave him there without disturbing him. Let some time pass. Then you convince him with love that the desire for wealth and worldly enjoyments is not a noble desire and that those desires are sinful. You also tell him, "Human beings, in their life should desire to attain only salvation. By means of Dharma, moksha should be attained. On account of the wealth and worldly enjoyments even spiritual austerities become transformed into mean endeavours to attain sensual delights. They do not become noble and sublime actions". If he is an intelligent person, he will pay heed to your words and make his spiritual activities sublime and sacred. Even if he is a fool, he will perform spiritual activities, will he not? He will keep away from sinful actions, won't he ? Even

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36 THE WAY OF LIFE he gets some happiness. May be a transitory happiness or even an inferior kind of pleasure. If he acts according to Dharma from watever point of view he might have done so, he will surely get the pleasures of wealth and worldly enjoyments. We are thinking of the efficacy of Dharma and the fruits of Dharma. By means of Dharma, physical as well as spiritual delights can be attained. Happiness can be attained only from dharma. Happiness can surely be attained from dharma. Just as Dharma can give wealth and worldly pleasures, it can also give heavenly delights and the bliss of salvation. We shall discuss this point later. This is enough for today.

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* Swarga (Heaven) and Narak (Hell) are not simply our mental creations. They actually exist. Just because we cannot see a thing or we cannot understand it, it does not mean that we do not recognise. its existence. We forbid a thing which is existent. The very fact that we use the word Naraka shows that Naraka exists. * In the branch of psychology called parapsychology, the existence of a previous life has been proved; and this means that the existence of the Atma has been accepted. * You happily commit sins and you wish for happi ness. You cannot get it. If you want happiness; you must discard sins. Even the divine sage, Narada was attracted towards Jeevaraj Seth by external austerities. Even the Paramatma cannot lead towards salvation the man who does not desire salvation. axaxaaaaaaaaaaaa - DISCOURSE 3 The spiritual son of Yakini Mahattara, Acharyashri Haribhadrasuriji gives the following commandment while describing the fruits of Dharma dhanado dhanArthinAM proktaH kAminAM srvkaamdH| dharma evApavargasya pAramparyeNa sAdhakaH // Acharyashri Haribhadrasuriji wrote the great work, Dharmabindu and Acharyashri Munichandrasuriji wrote a commentary on the grantha. These two were great Acharyas of the Jain Dharma and they were great and erudite scholars and Acharyas of the Jain philosophy. The author instead of describing the nature of Dharma and giving a definition of it, first describes the efficacy of Dharma

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38 THE WAY OF LIFE and the fruits of Dharma. The commentator has justified this practice of the author by means of his profoundly logical arguments and interpretations. He says, POTET: PITFIT: Afanai varra. He takes into consideration men of intelligence. He has discussed their mental attitudes. Intelligent people, before commencing any work, think thus: "What is the usefulness of this work ?" Intelligent people do not perform an action which is useless and meaningless. You are all intelligent people; aren't you? Whatever work you do, you think of its usefulness; and then you do it. You think of its result; don't you ? A Listener: We do not have intelligence. Maharajshri : Then, are you fools? Will you agree with him if anyone were to call you fools? Won't you be annoyed ? I know all of you. You agree that you are fools in my presence because you keep mum instead of answering. You want to commit sins but you do not think of the consequences of sins. Have you thought thus, "I am committing this sin. What fruit am I going to get from it ?" A Listener from the audience : We think of the fruit of sin; but only the immediate fruit of it. Maharajshri : Very good. Someone tells you: "Please eat these sweets; they are very tasty". But they are poisoned. The effect of poison is not seen immediately. It is a slow poison. Would you eat those sweets? At the time of eating they taste very sweet. Why don't you eat them? You at once think of the effect of the poison in the long run. But you don't think of the final and long range results of your sins when you commit them. Intelligence you have; but you do not have a pure and clean intelligence. You have an impure and unclean intelligence. An intellect that is impure and unclean cannot think clearly of the nature and effects of sins and of Dharma. This kind of intellect entangles you in endless conflicts of pain and pleasure; of joys and sorrows.

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DISCOURSE 3 39 Examine Your Intellects See whether they are pure or impure The man whose intellect is pure and clean, surely thinks of the fruits of his actions, both of the worldly fruits and of the otherworldly fruits. He will think of the immediate fruits as well as the final results. People who possess a pure and clean intellect do not do those actions though their worldly results are good, if their otherworldly results are harmful. If an action brings some good results immediately but if it brings dangerous results in the long-run, intelligent people shun it. People who possess a pure intellect like to do those actions whose fruits are beneficial in both the worlds - in the present worldly life; and in the future state of existence. They perform those actions that bring beneficial fruits in this world and in the other world. Do you realize this ? Now, you examine your intellects. See whether your intellects are pure or impure: clean or unclean. The fruit of Dharma has been described. The fruit of Dharma is beneficial in this world as well as in the other world or the future state of existence. Wealth and enjoyments are the worldly fruits of Dharma. Its otherworldly pleasures are the attainment of heavenly existence and the attainment of salvation. Not Enticement or Fear But only activity! Question : Are not heaven and hell merely our mental creations made with the purpose of impelling men to adore and practise Dharma ? The purpose of impelling men to adore and practise Dharma is noble; but how far is it proper and right to use enticement and fear? How far is it proper to entice men by the attractions of the imagined heaven; and to make them fear hell by describing its horrors ?

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THE WAY OF LIFE Answer: You desire to make your son a doctor, a lawyer or an engineer. But the boy is not at all interested in studies. He does not even like to go to college. What would you tell him ? You would tell him this : "If you do not study now, at this time when you should, you will suffer in future. ...you will have nothing to eat; and you will die of hunger. You won't get even the job of a servant. You will be a vagabond in the world. Listen to me and study well". Have you not used fear to bring round your son by saying that he might die of hunger. Have you spoken the truth? You will tell him something more : "If you study well, you will secure an excellent job. You will carry on your work ably. You will earn a lot. You will build a large mansion; and you will have such luxuries as cars etc". Do you call this enticement ? or is it the actuality that you are describing ? Question : What we see with our eyes we consider actual, but you describe heaven and hell which cannot be seen. Therefore, we doubt their existence. Answer: Why should you think that nobody can see them just because you cannot see them. Why should we think that they do not exist since we cannot see them or understand them. Of course, we cannot see either heaven or hell but what does it matter? There are people who can actually see both heaven and hell. A special power of seeing is necessary to see them. Have you seen the millions of Jivas that keep moving and running about in a drop of water ? Even in filtered water ! If you try to see them with your naked eyes, you cannot see them but those who view the drop of water through a microscope can see in it millions of jivas. More jivas are seen in unfiltered water; but less in filtered water. I have seen such microbes personally through a microscope. Those souls that have attained avadhignan (Superior vision) and Kevalgnan (Absolute enlightenment)

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DISCOURSE 3 can see heaven and hell. Such enlightened men have seen them and described them for the benefit of the World. Not only have they seen heaven and hell but have also seen and known which jivas go to heaven; and which others go to hell. They have seen the bliss of heaven and the torments of hell. Having seen them, they tell us, "By means of Dharma, heaven can be attained; and sins lead you to hell". This cannot be called enticement and fear (or frightening). This is true spiritual guidance. Giving caution to people to save them from sorrows and agonies is not frightening; but it is an attempt to liberate them from fear and anguish. In this manner, describing the blisses of heaven is to describe a reality and it is not a mistake. Showing a way to others to enable them to attain bliss is not a mistake. 41 Heaven and Hell are not imaginary but real Question: You say that both heaven and hell exist. Are you convinced of their existence? And if so kindly explain to us the way by which we too can be convinced of their existence. Answer: Surely, why not? Those realities which cannot be perceived by the senses and which are metaphysical; not physical, are realised and their existence is proved by means of intellectual estimation or logical reasoning. Just as we use Pratyaksha Praman, the method of determining the existence of a reality by means of sense-perception, there is reasoning as a method to determine the existence of inperceptible realities. Reasoning means here logic. By means of reasoning and by means of logical analysis and argument, we can prove the existence of heaven and hell. Well, you tell me now what is the maximum punishment that is given to a murderer when he is caught red-handed while he is murdering someone. A Listener: He will be given capital punishment. Maharajashri: Very good. That murderer who committed one murder is given capital punishment but let us think of another murderer who has killed five people. He too has been

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42 THE WAY OF LIFE caught and his offences also have been proved. What punishment is given to him? A Listener from the audience: punishment. Even he is given capital Maharajashri : A man who commits one murder is given capital punishment and a man who commits five murders also is given the same punishment. This is rather strange. The man who has commited five murders should be given a higher punishment than capital punishment. In this world, there is no punishment higher than capital punishment. Punishment has to be given to such a man and the punishment has to be in proportion to his offences. If this is not the case, it will be injustice. There was a friend of Hitler by name Eichman. He killed lakhs of people. Do you think his enormities are proportionately punished when he is given capital punishment? Hell is the place, where he gets that higher punishment which will be proportionate to his crimes. Those jivas that enter hell have to remain there at least ten thousand years experiencing terrible torments. That is so because the life time of a jiva in hell is ten thousand years and that is the minimum period. Have you made a study of the organisation of the cosmos as it is expounded in the Jain Dharma. In the Jain philosophy, the universe is called Lokh. The universe has three aspects or parts: Urdhvalokha (the higher world), Madhyalokha (the middle world) and Adholokha (the nether world). The seven hells are situated in the nether world. Mathematical calculation is the means by which this organisation of the universe can be realised; and understood. How wide is the cosmos? How high is it? What is the form of the universe? All these things have been described in terms of numbers. The universe is fourteen Raj high; and seven Raj wide. Raj is the name of a standard of measurement. The description of the organization of the hells is found in ancient Granthas (works). The Shastras also have been regarded as a Praman, or evidence because the great sages who wrote them were reliable and authentic. They were reliable because they were completely devoid of desires and selfishness. Why should they utter lies? Only selfish and

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DISCOURSE 3 greedy people utter lies. The great sages who were sincere, selfless and dispassionate spoke only the truth. The word denotes an object One argument is really wonderful. The object that is existent can be negated. The object that is not existent anywhere cannot be negated. If hell did not really exist the statement that there is no hell would not have been there. "There is no hell". When you say this, its existence is proved. Yes, hell is not situated in this middle world. It is not situated in the higher world. This is right; but it is absolutely wrong to believe that there is no hell at all. When there is a word, it denotes a meaning or an object. The word "book" is like that. It has a meaning. It denotes an object called book. There is no word which does not denote an object that is implied in its meaning. Can anyone of you mention such a word! Can you think of a word which does not denote an object implied in its meaning. Is there such a word ? Think well and answer. Do not give the example of a word which is made up of two words. You must mention an independent word. You may mention such a word as a "Donkeyhorn" and say that the object denoted by it does not exist. A donkey does not have horns. Such a compound word cannot be used. The word donkey is there; and there is an animal of that name. There is an organ called "horn" also. Is this not an irrefutable argument? There is no counterargument to this contention. There is no answer to this. Hell is such an independent word; and the existence of such an independent word itself is a proof of the existence of hell. At least now, do you believe that hell exists. What kind of jivas go to hell ? By committing what sins have they to go to hell ? What are the various kinds of torments and tortures that are to be endured in hell ? You ask these questions now. Please bear this in mind. Those who do not think of Dharma and who do not act according to it; but who think of sins and commit sins have to go to hell. They have to remain there for thousands or lakhs or crores of years experiencing endless agonies, torments

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44 THE WAY OF LIFE and tortures in a state of absolute helplessness, despair and despondency. Great men who possess supreme knowledge and supreme grace and compassion have seen this pitiable predicament of jivas in hell and so they have shown the path of dharma to save them from those agonies, torments and desperations. Those people who walk on the path of Dharma, who think of Dharma, and who act according to it do not go to hell. Do you understand? Dharma originated from compassion. Dharma has been expounded to liberate jivas from sorrows and to confer upon them, bliss. Just as it is possible to prove the existence of hell by means of logical arguments, it is equally possible to prove the existence of heaven by the same means. Swarga is also called Devalok. Yes. There is also Devalok. Now, even science has to recognise the existence of heaven, because such miracles have occurred. Physical science cannot explain those miracles. Hundreds of people have memories of their earlier lives Of late, science has recognised the validity of parapsychology. Scientists began to be shocked and surprised when they found that in this world, hundreds of events had taken place indicating the existence of Poorvajanma and that many displayed memories of their previous lives. Physiology, physical science and psychology failed to discover the cause for the memories of previous lives. Countless people not only in India but also in other countries like America, Russia, England, Iran, Iraq etc., showed their memories of their previous lives. In order to carry out a scientific research in respect of previous lives and the memories of previous lives a new branch of science called parapsychology emerged. This incident took place in America. A woman called Ruth Symmons showed her memory of her previous life. She remembered to have lived in Devalok (heavenly world). In her previous life, that woman claimed to have been a goddess or a god. An eminent American doctor and parapsychologist by name Alexander Connon carried out research in one thousand three hundred and eighty two cases of people displaying their

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DISCOURSE 3 45 memories of their previous lives. In the sphere of parapsychology. there is an experiment called Age-Regression. By this method, the psychologist asked her, "Where are you?" She said, "I am in the astral world. In this world, I do not feel hungry. I do not get sleep and I do not experience tiresomeness". The doctor asked her, "How do you spend your time in that world?" She replied, "Here, we always spend time seeing things. I feel greatly delighted. Here, there is no time as such. There are neither days nor nights".. The third question put to her was this, "In this world, what is happening in the house of Brian (a friend of Ruth Symmons)?" She replied, "I can know it, if I turn my attention towards it". "Can you also see ?" "Yes, if I desire to see". "Can you see by merely desiring to see?" "Yes, I can see and know by thinking". "Can you read the minds of others?" "Yes, I can also know the desires and thoughts of others". "In that astral world, do old age, disease and death prevail?" "No. In this world, there is no old age. There is no disease or death. After departing from this world, we become transformed into other jivas." "When you were in this world, could you see the future of the people of this world ?" "Yes. I could see. Not only that; I could also know from there to which place they would go after their death". The account given by this American woman of her previous life and the astral world is an exact description of the heavenly world. The same description is found of the heavenly world in our granthas also. From this, it becomes evident that heaven exists. The heavenly world does exist.

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46 THE WAY OF LIFE The helplessness caused by sorrows in hell and the helplessness caused by happiness in heaven All the gods are not equal. The gods living in the Adholoka or the nether world beneath this world are called Vyanthar-Vanavyanthar and Bhavanapathis. The gods dwelling in Urdhvaloka or the higher world are called Vaimanikdevas. One above the other, there are twelve heavenly worlds and above them, there is a heavenly world called Navagraiveyak (nine heavens) and above that heavenly world there is another heavenly world called Panch anuttar. In our ancient granthas, we get such an authentic, realistic and detailed description of Devalokas that when we read that description, we feel convinced that the heavenly worlds do exist. The duration of the life of the devas, the structure of their bodies, their stature, their abilities, their abodes, the contacts between gods and goddesses, the structure of their abodes, their pillars, their numbers and their forms and hundreds of such details are mentioned in the form of exact figures. Such detailed and accurate descriptions could not have been given if the heavenly worlds did not exist. We can reach the heavenly worlds by means of Dharma. In other words, dharma can confer upon us heaven and heavenly life. The heavenly worlds abound in physical and sensual enjoyments. In that world, there are no sorrows of life and there is no fear of death. There are no diseases or despairs. The Devas are not born like human beings. The gods need not exist in the wombs of their mothers like human beings and animals. There is what is called the flowery bed. The atma assumes the form of a god on that bed. In that world, there is neither childhood nor old age; neither infancy nor senility. There, life is eternal and youthful. In that world, there is no need to earn money. They get all their enjoyments ready-made. The gods and goddesses experience and enjoy endless physical delights. Some gods and goddesses who possess the right knowledge and the right vision do not approve of physical delights. They believe that physical delights are perilous. Yet they cannot renounce those physical enjoyments. This is the condition of the Devas. The inhabitants of Hell cannot get deliverance from sorrows and the inhabitants of Heaven cannot get deliverance from joys.

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DISCOURSE 3 You commit sins; yet do you desire happiness? Only by means of Dharma, can you attain whatever enjoyments you desire, whether they are physical or spiritual. Happiness can never be attained from sins. Only sorrows result from sins. What do you desire ? You desire happiness. Don't you? If you desire happiness, you must discard and renounce sins and refrain from committing sins. You do not want to refrain from committing sins; yet you want to escape from sorrows. Is that not so? This is impossible.. In order to attain even physical delights, you have to discard sins. Are you prepared to discard sins? Are you really interested in renouncing such sins as violence, falsehood, stealing, immorality, attachment etc. 41 A Listener from the Congregation: In Samsar, sins have to be committed. Maharajashri: How many sins do you have to commit? Are you committing only as many sins as are unavoidable ? You do not commit more sins; do you? You do not commit unnecessary sins; do you? Search your inner soul. Ask your soul these questions-"Oh soul! You do not like sins. I hope you will bear in mind that sins should not be committed. Sorrows will result from sins. Alas! How many sins have I committed?" When you subject your soul to such questioning, you experience great pain, do you not? Have you questioned your soul thus? Did you get an answer to your questions? You never asked your soul such questions, because you find delight in committing sins. As long as you do not despise sins and treat them with contempt, you will not be able to love dharma and you will not be able to develop faith in dharma. I ask you with what purpose you commit sins? Why do you commit sins? Is it to attain joys? You utter lies because you think that by uttering lies, you can earn money. Is that not so? You commit a theft because by that means you hope to get a lot of money is that not so? Are not falsehood and theft sins? Don't you understand what a sin is? Now, you tell me whether you get joys or sorrows by committing sins.

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48 THE WAY OF LIFE The Eternal Philosophy of Karmas A Listener from the Congregation: Only sorrows result from sins. Maharajashri : Then why do you commit sins? Is it to get sorrows? What a terrible ignorance! You desire happiness but you commit sins! A Listener from the Congregation: We commit sins and we get pleasures. This is what we witness in life actually and so we naturally commit sins. Maharajashri: Very well. You can see this kind of cause and effect in your actions and so you do not give up sins. That is what you mean; isn't it? The Listener: Yes. Maharajashri : Your experience is that if you utter lies as a merchant in your shop, you will earn more money and if you speak the truth, you will get less. Is that the experience of all people? Do all liars earn more money by uttering lies? Do all thieves amass wealth? He, whose merit is in the ascendant, can earn more money. If his merit is not in the ascendant, even if he utters a lakh lies he cannot earn even a paisa. Earning is not possible without merit. Apart from that, he may lose whatever he has. Even sinful actions cannot bring such fruits as wealth without the assistance of punya or merit. Without the help of merit if one commits a theft, he will be caught and imprisoned. It is only on account of the effect of the collected merits of earlier lives that happiness can be attained. If you commit sins, a new bondage of sins will bind you to samsar. Only by means of Dharma, can you be bound by punyakarma or merit. Have you read the philosophy of Karma? How do Karmas bind and entangle the soul? When do karmas arise? How many kinds of Karmas are there? How does the transformation of Karmas take place? How do Karmas get destroyed? Do you know all these things? Have you made a study of the Karma philosophy?

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DISCOURSE 3 The Listener: You please guide us to study it; and we will study that philosophy. Maharajashri : If you really want to study it, I will certainly help you. We shall begin night-classes for it. But, look here, you must study it. If you merely listen to my discourse and get away that will not be enough. You have to make notes of what I say. There is the need for preparation; you have to attend the night-classes regularly and systematically; and you must come on time. Tell me. Are you ready for this? The Listener: We are ready. Maharajashri : How many are ready? At least, fifty men are necessary and then my time will be usefully spent. Let us try. We shall begin the philosophy classes. As long as you do not know the truth about the soul and Karmas; and as long as you do not understand them; you cannot also understand the meaning of Dharma. The soul has been in the bondage of Karmas from times immemorial. It is surrounded and permeated by Karmas. We have to liberate our soul from the bondage of Karmas, by means of Dharma and by means of spiritual propensities and activities. The soul can be released from the bondage of Karmas. That is why the author of Dharmabindu has clearly stated this truth, "Dharma can give us salvation". The Punyakarma or merit gathers in the soul by means of one kind of Dharma and by means of another kind of Dharma, both sinful Karmas and blessed Karmas get annihilated or destroyed. Just as on account of the auspicious effect of the Punyakarma or merit, physical and sensual delights can be attained; in the same manner, when Karmas are destroyed spiritual felicity can be attained. As the souls get liberated from the Karmas binding them, through the destruction of those Karmas, to that extent they attain bliss gradually. Just as on account of the ascendance of Punyakarma we can attain heavenly life, we can attain absolute deliverance by the total destruction of both sinful Karmas and blessed Karmas. Even the destruction of the sinful and the blessed Karmas takes place only by means of

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50 THE WAY OF LIFE Dharma. Do you want the Karmas to be rooted out and destroyed ? A Listener : Have we to destroy all our Karmas to attain Moksha ? Maharajashri : Do all of you desire Moksha ? Do you dislike the physical and the sensual delights of life? Do you feel that the delights of the senses are not fascinating? You are not fascinated by the pleasures of wealth, worldly desires and heavenly joys arising from merit, Punyakarma ? Then your objectives have been attained. I hope you did not say that only to please me. I hope that you are not thinking thus : "Maharaj Sahib will be delighted if we talk of the attainment of salvation. He will think that we are desirous of attaining Moksha. We will appear to be noble people in his eyes." Well, you desire to attain salvation. I hope you will say that even in your house. I hope you will say that to your wife, your children and your friends. "Look, this samsar (mundane life) abounds in sorrows. It is meaningless and fruitless. The pleasures of life are not fit to be enjoyed. I wish to renounce this worldly life. I wish to be initiated into the Charitra Dharma to get rid of the bondage of Karmas. All of you think well. You too join me in accepting the Charitra Dharma" I hope you will speak thus in your house also. A Listener : If we speak thus in our houses, there will be a terrible quarrel in our houses. Maharajashri : Therefore, you don't speak thus in your houses. Is that so? You utter a lie even to me. To which time does your statement refer? When did a quarrel take place in your house? Do you only think that a quarrel will take place if you speak of becoming a Sadhu ? Make the experiment and see; or you admit that you merely speak of attaining moksha and you do not have a desire for it. Once, there was a rich man by name Jivaraj Seth. It seems he was speaking to the divine sage Narada about his desire of going to Vaikunta or to attain salvation.

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DISCOURSE 3 Si Once, there was a rich man who loved Vaikunta This is an old story. In those days, that large city was a small town. There were no water pipes or electric lights. Large buildings did not exist in that town. A large cloth-market was also not there in it. There was a large ground in the town. Jivaraj Seth's shop stood on the side of the ground. He was a wealthy man. He lived in a large mansion. The Seth was not only earning a lot of money and enjoying sensual delights but also he was performing spiritual activities according to Dharma. It seems the Seth performed spiritual activities as a matter of fashion and exhibition. The Seth used to deck his forehead with eight or ten holy marks of sandal paste and tilak and to sit in the shop. If there were no customers, he would take up the garland of beads and would recite the name of the Bhagwan counting the beads. An incident took place one day. Naradji's Viman (divine air-ship) was passing over the city. Narad desired to see the city. He landed the air-ship on the ground. Leaving the plane there, Narad set out to see the town. Jivaraj Seth's shop stood on the side of the ground. At that time Jivaraj Seth, sitting in his shop, was uttering the holy words, "Ram; Ram" and was counting beads. Naradji saw the Seth. He stood seeing him. He exclaimed, "Oh! What a great devotee !" Naradji also saw the marks of sandalwood on the forehead of the Sethji. He saw the garland of beads in his hand. Enough. He thought that the Seth was a great devotee. Naradji came to the shop. The Sethji saw Naradji and felt very happy. He stepped down from the shop and prostrated at the feet of Naradji. Naradji held the Seth with both his hands and helped him to stand up. Tears of joy flowed from the eyes of the Seth; and he began to speak, "Oh, divine sage ! You have rendered my doors sacred by placing your feet here. I am blessed by your visit. The Kalpavriksha (the divine tree that fulfils all desires) has come to my yard. I have attained Kamaghat, the holy vessel that fulfils all desires, Kamadhenu, the holy cow that fulfils all wishes. Kindly, come into my humble cottage, oh Gurudev !" Naradji melted away seeing the Seth's humbleness, and on hearing the Seth's words which overflowed with devotion.

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THE WAY OF LIFE Naradji stepped into the Seth's shop. The Seth made Naradji sit on a carpet and stood by his side humbly folding his hands. Naradji said, "Seth, how is it that you are in this world ? Pious and devout people like you should have attained Vaikunta". The Seth said, "Oh lord, I am not so fortunate as to reach Vaikunta. I am an unfortunate man". "No, no, Seth. This cannot happen. If God does not give a place in Vaikunta to devotees like you, to whom else should he give a place? I will go to Vaikunta at once and I will make this request to God, "Oh God, you must show your grace to the Seth and give him a place in heaven". God is magnanimous, He will immediately give you a place in heaven. Won't you like to go to Vaikunta ?" Naradji looked towards Jivaraj Seth. Jivaraj Seth placed his head upon Naradji's feet and said, "My lord, what shall I say. The name of God is ringing and resounding in every drop of my blood. I am not at all interested in Samsar. If I get a place in Vaikunta, Oh lord, my wandering through countless lives will end. Oh sage! be kind to me. I do not want to go anywhere except to the heavenly world". Naradji felt immensely pleased with the words of the Seth. Why would he not be pleased with the Seth's words? If you speak thus, I too would be immensely pleased. How pleasing were Jivaraj Seth's words! How polite he was! What sense and discretion! Can you act thus ? Not with a pure heart; can you pretend thus? If any Sadhu happens to come to your shop, see whether you will step down from your shop. Dharma is impossible without politeness and discretion From the audience: Let alone a Sadhu Maharaj, we do not get down from our shop, even if the Lord's Rath Yatra (chariot-procession) is proceeding on the street. Maharajashri : I am grateful to you for your truthfulness. You are not humble and polite even towards the Paramatma;

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DISCOURSE 3 53 how can you be polite to Sadhus (mendicants)? Dharma cannot exist in the absence of politeness and discretion. Bhagwan Mahavir Swami has said, fauro TT. The roots of Dharma lie in humility and meekness. Dharma begins with meekness. When you are not humble and meek towards the Paramatma and Sadhus, can you be humble and meek towards your parents? Can you be humble towards elders? Do you salute the feet of your parents three times a day?" trisaMdhyaM namanakriyA.You have to salute your parents at three sandhyas, in the morning; at noon and in the evening. Do you know this? How do you perform the salutation? There can be no true salutation without politeness. Politeness is absent; but false pride has increased. From the audience : We feel ashamed of making such salutations. We feel shy. Maharajashri : Who feels shy? You or your children ? Your children may feel shy. That is because you as parents have not set a noble example to your children. If your children see you saluting your parents, they would also surely salute you. You have not set an example to your children. Have you given them an example! Yes! You have set them the example of disgracing parents, of treating them with contempt and of scolding them. Remember this. Your children will treat you in the same manner in which you treat your parents. There was a little lacking, and you have completed it by sending your children to convent schools and to colleges. You have made them puppets of pride! How can there be humility in proud people? Without humility, how can there be politeness? How can proud people live by Dharma ? Man should be taught politeness in his childhood. Politeness is the Foundation The children that are meek and obedient to their parents will be polite and obedient to their teachers also. They will be polite to elders in society. They will be humble and polite to Sadhus in religious centres; and they will be polite to the Paramatma in the temple. Meekness must begin in the impressionable stage of infancy. How did Jivaraj Seth show humility to

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THE WAY OF LIFE Naradji ? How sensible and discreet he was. Naradji was greatly pleased. Naradji thought of returning to Vaikunta. Having decided to help Jivaraj Seth to enter Vaikunta, Naradji sat in his supernatural plane; and the plane began to fly towards Vaikunta. Jivaraj Seth kept looking at the plane and became plunged in deep thought. Naradji reached Vaikunta. He approached God. God said, "Naradji! What news have you brought from the mortal world ?" Naradji frowned. He was silent for some moments and then said, "Oh Lord, I never knew that in your empire there was such injustice". Naradji strongly bombarded God. God was shocked and sat motionless for a while. Then, with a smile on his lips, God said, "Oh, divine sage! What has happened ?" "Oh, Lord. Why do you ask me ? You know everything. You are omniscient. Since you asked me, I will tell you. Just a little while ago, I went to the mortal world, and I descended to see a certain town. Oh Lord, in that town, there is a pious man, Day and night, he keeps repeating your name, with devotion. He decks his forehead with large marks of sandal paste. He meditates on you and worships you. Oh, how polite and meek he is! How great a desire he has for a place in Vaikunta! You should not be angry when I say this. You do not care for your devotees! You chasten and elevate sinners but such devotees ---" Naradji said all this in excitement. God closed his eyes and saw the town.. he saw that ground. He saw the shop of the Seth; and he saw the Seth. He saw the external appearance and the internal reality, "Naradji !" "My Lord" "sThat Seth of that town, cannot come to Vaikunta". .. "He will come. He will surely come. I found it out from him and came".

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DISCOURSE 3 SS God said, "Very well, oh, divine sage. You say that you have found out from him and come; but that Seth will not come to Vaikunta". "I do not understand your words, Oh Lord! Pardon me, please speak frankly and without circumlocution. Say that there is no place for the Seth in your Vaikunta. Say that no room is vacant". Naradji was angry. God smiled; and said, "Well, you bring the Seth here. The room No. 13 is vacant. All right?" Naradji felt greatly delighted. He said, "Oh Lord, I will take your Viman; and go there; and bring the Seth here". God said, "All right, you may take my Viman". Being greatly elated, Naradji went away. God kept looking towards Naradji as he was going away. "He loves his devotees; but he is highly emotional also. He melts away seeing the external appearances of people. Let him go to fetch the Seth". You too desire to attain Moksha. Don't you? You have a desire to be delivered; is it not so ?"Dharma can give even Deliverance". At least, you must understand this. We shall discuss deliverance in detail, later. We shall also speak of Naradji. This is enough for to-day,

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MOME yyuddu * Dharma has two reactions; one is to fill the soul with merit or punyakarmas; and the other is to destroy the sinful Karmas. By means of Punyakarma we attain materialistic amenities, comforts and enjoyments. It the sinful Karmas are destroyed the natural qualities of the soul manifest them. selves. * Those people who understand Dharma properly never run madly after materialistic pleasures. They may enjoy worldly pleasures but they do not seek them nor are they deeply attached to them. The noble doctrines of Dharma cannot be understood unless the spiritual vision is awakened. Those who seek materialistic pleasures also may perform austerities but they do not attain Moksha, because they do not aspire for it. * Unless we realize the meaning of Moksha, we do not feel that Moksha is an ideal state. Unless we like Moksha, we cannot seek it. People seek what they like. They do not seek what they do not like. * By the destruction of the eight kinds of Karmas, eight virtues appear in the soul. Do you know what these astounding virtues of the soul are ? ENDNOKOMONOENXBOXONE DISCOURSE 4 Shri Haribhadra Sooriji, the author of one thousand and four hundred and forty four Granthas gives this sacred injunction while speaking of the efficacy of Dharma in his great work, Dharmabindu. dhanado dhanArthinAM proktaH kAminAM sarvakAmadaH / dharma evApavargasya pAramparyeNa sAdhakaH // Dharma bestows materialistic prosperity on those who seek it. It bestows sensual and physical enjoyments on those who seek them. It bestows heavenly life on those who seek it, and it bestows Moksha on those who aspire for it.

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DISCOURSE 4 57 But gentlemen, please do not think that Dharma is mesmerism. This is not in anyway a matter of magic. After hearing this about the efficacy of Dharma, you should not think thus: "I shall approach Dharma and entreat it thus, "I want one lakh rupees. Give me the amount. I want a beautiful wife. Kindly give me a beautiful wife. I want to go to heaven. Kindly take me there. I want Moksha. Kindly give me Moksha." If you entreat Dharma to give you such things, you will not get anything. You cannot get anything by asking for it. You cannot get what you want by merely entreating Dharma to give you those things. You can achieve them by practising Dharma or by living according to it. Jatashankar was ill. He was alone. Who would fetch him medicine? Meanwhile, a Fakir (a mendicant) came to Jatashankar's house to beg for alms. Seeing Jatashankar's illness, the Fakir said, "Your illness will be cured if you take medicine". Having said this, the Fakir went away. Jatashankar thought, "I will be well if I take medicine, and so I have to go to a medical shop." So, he rose from his bed and went slowly to a medical shop. Folding his hands devoutly and standing before the medicines, he said, "Oh gods and goddesses of medicine, I will get well by your grace. Kindly bestow your grace upon me and cure me of my illness." HAPPINESS CANNOT BE ATTAINED BY MERELY TALKING ABOUT DHARMA You should not have this foolish attitude towards Dharma. Of course, you can attain all objectives by means of Dharma; but you cannot attain them by merely talking about Dharma. Now-a-days, people talk much. Discussions about Dharma have increased; but the virtue of acting according to Dharma has been decreasing. Dharma is practised but there is no right thinking about Dharma. External activities conform to Dharma; but the thoughts are sinful. "From Dharma we can get wealth". Hearing this, what did you think? You may think that if you worship the Paramatma in the morning and that if you go out into the

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58 THE WAY OF LIFE bazaar in the noon, you will get a lot of money. "This morning I gave some gift to somebody; and I will surely get a fortune to-day". You may think thus. One may think thus : "To-day I performed Ayambil; or I fasted; so to-day, I will be engaged to a beautiful girl". Another may think, "To-day, I took the Vows of Anuvrat and Barahvrata; so to-day, I will go to heaven". Do you think this? "I was initiated to-day, into Charitra Dharma (initiation into the life of a Sadhu); and to-day I will attain Moksha." Are you mad? "By means of Dharma, Moksha can be attained." Do you know the secret of this process? "By means of Dharma we can attain heaven". Have you realized the secret of this profound statement? The statements of sages are always profound in their meaning. You cannot understand them by merely taking the literal sense of those statements. You must ponder deeply over the real meaning of those words. Of course, you are in a haste to attain happiness. Is it not true that you like those means by which you can attain immediate happiness? Which doctor do you like? "Give any medicine. My disease must be cured immediately". Do you not say that to a doctor? Whatever may be the reaction, what you need and desire is an immediate cure. Is that not so? You desire an immediate deliverance from sorrows; is it not so ? Supposing you can get the happiness you desire by uttering a lie; not by speaking the truth. Then, you would utter a lie. Would you not ? Suppose you cannot get much profit by carrying on a business honestly and with moral uprightness; but you can get much profit and can become a millionaire overnight by dishonest and immoral means; what would you do? You would take recourse to immoral and dishonest means; because you desire to be a wealthy man overnight. You desire to acquire wealth overnight; you desire to attain materialistic pleasure overnight; you desire to attain heaven overnight; and you desire deliverance also overnight. I think you do not have the same eagerness for Moksha". Dharma can give all these kinds of happiness; but the procedure of Dharma is a long one. It is necessary to follow a long process. Whatever happiness you have now, it is the fruit of Dharma only. You are proceeding through a long pro

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DISCOURSE 4 59 cess. You do not remember the events of your earlier lives; but because you followed this process of Dharma through several lives, you are to-day experiencing some pleasures and joys. There are means to attain happiness. There is the experience of happiness. If you again in this life, perform those noble actions of Dharma you will attain happiness in your next life. DHARMA ACTS IN TWO WAYS: One action of Dharma is to gather merit in your soul (Punyakarma); and the other is to destroy your sinful Karmas. By means of merit, materialistic happiness can be attained; but by means of the destruction of sinful Karmas, spiritual felicity can be attained. Dharma destroys sinful Karmas immediately and so speedily we can get spiritual felicity. But when Punyakarmas gather and when those punyakarmas become active, then we attain physical and materialistic joys and happiness. But those punyakarmas through the medium of Dharma cannot become active at once. There is such a rule. They become active and effective only after a certain fixed duration of time. We should retain our confidence until the Punyakarmas become active. If we grow fearful and if we lose our confidence, it would not serve the purpose. It is likely that those punyakarmas may not become active and effective in this life. They will surely become active and effective and will give auspicious results but only in the future lives. It is not necessary that they should give their results in the very next life. The Punya karmas of this life may give their fruits after twenty five lives. Do you realize the meaning of this? Whatever happiness we attain from Dharma and whatever happiness Dharma gives, Dharma does not give them to us directly. It may give us those results through the medium of punyakarmas. With the help of fire, we cook food; but food is not cooked directly by fire. Rice is to be cooked; but if you put rice into fire, will it be cooked ? Fire will burn away the rice. You have to put the rice in a vessel and keep it over fire. Only then will it be cooked. That too not at once. It will take some time. Dharma gives happiness, but it gives happiness through the medium of Punyakarmas. I am speaking of physical and worldly pleasures. But

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60 THE WAY OF LIFE spiritual happiness results from the destruction and eradication of sinful Karmas. If you desire mental or spiritual happiness at once, Dharma can give it, at once. But the eradication or destruction of sinful Karma has its procedure. We have to proceed only through that course of action. From the Audience : All of us desire only immediate worldly pleasures. Maharajashri : You can get immediate worldly pleasures only if your atma (soul) has brought with it such an impact of punyakarmas. If your soul does not possess such punyakarmas, then even if you adopt any number of methods you cannot get happiness immediately. If there is no water in the overhead tank, you will not get water, even if you turn the tap with all your might, and even if you beat your head against the tap. Yes, surely, blood will flow out of your head, but even a drop of water will not fall. THE PRINCIPLES OF DHARMA CANNOT BE UNDERSTOOD WITHOUT SPIRITUAL VISION OU .. . Man cannot attain worldly pleasures in accordance with his wishes. "If wishes were horses even beggars would ride them." Spiritual felicity can be attained for the time being, immediately. Spiritual felicity means the peace of the soul. The fruit of mental peace can be attained by means of Dharma. Please realize an important point. As long as the heart of man is full of physical, sensual and materialistic desires and as long as he forgets his soul, he cannot understand Dharma. Those who desire to realize the mysteries of Dharma do not run madly after physical and materialistic pleasures. They may enjoy worldly delights but they do not run after them nor do they seek them. The essence of Dharma cannot be understood, without the awakening of the spiritual vision. As in the case of Jivaraj Seth, religious activities make men also take the view-point of materialistic pleasures. Jivaraj used to perform such religious activities as worshipping the Paramatma and reciting holy verses; he also used to tell the beads and perform a japa; and he used to carry out such religious activities but what was

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DISCOURSE 4 there in his heart ? When Naradji came back to that town with God's viman (supernatural airship); and when after leaving it on the ground, he went to the shop of Jivaraj Seth, the Seth cordially and respectfully welcomed him. Naradji said to the Seth, "Seth ! come with me to Vaikunta, I quarrelled with God; got a room in heaven reserved for you, and now I have come with God's viman to take you". "Oh, divine sage! How benevolent you are! How much trouble you have taken to help an unfortunate wretch like me ! You are kind-hearted....you are always ready to help others. I will never forget your help". The Seth said this with a voice broken with emotion; and piously prostrated at the feet of Naradji. Naradji said, "Jivaraj, you must set out at once. God is waiting for you". "Oh Lord, I have the fullest desire to go to Vaikunta. There is nothing serious in mortality. All is but toys. I am not at all interested in life. Life is full of sound and fury signifying nothing. Life has no attraction for me. Even now, I have begun dreaming of the blisses of heaven." "Jivaraj, you are a real devotee of God. That is why I have come to take you to heaven. Please come with me, now." "Oh divine sage! When you came here first and told me that you would take me to Vaikunta, I felt extremely delighted. At once, I went home and told my wife and children, "I will not remain in this Samsar. I am going to Vaikunta. Naradji will come to take me there." Hearing my words, my wife began to weep. She said, "If you want to go to Vaikunta, you may go but you go after performing the marriage of our son. You are now old. How can I prevent you, from going to Vaikunta ? The season of marriages has come. The month of Magha has some auspicious dates for marriages. After celebrating the marriage, you may go to Vaikunta." "What did you say?" Naradji asked. I said, "If our son is to be married, you perform the marriage. I cannot remain in this material world, even for a

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THE WAY OF LIFE second. I have a strong desire to go to Vaikunta." Hearing my words, my wife became angry. What shall I say? She began to speak in such a way that I felt very sad. Lord, she is after all a woman. She began to abuse you also. But I said, "All right, I will go to Vaikunta, after performing the marriage of our son. Then, she became calm. Oh Lord! How can I hear abuses hurled against you? Of course, I will now accompany you to heaven, but people in this world will abuse you." Hearing the words of the Seth, Naradji fell into deep thoughtfulness. Then he said, "Then, Seth, what shall we do now ?" "Lord, kindly come in the month of Magh. Kindly take this trouble for my sake. I will certainly accompany you to heaven. For me at any rate, this life is nothing but poison." . "All right, I will go now." Having said this, Naradji came near the magical airship and then set off to travel through the universe. Jivaraj Seth felt relieved and calm. He did not want to go to Vaikunta but he wanted to show to the world that he loved to go to Vaikunta, because the world honours and treats with reverence those people who love to go to Vaikunta. It was for this reason that Jivaraj wanted to become a Dharmatma in the eyes of the world. He desired to be honoured by the world. All of you also say, "We love salvation. We want to attain salvation? In case, Lord Simandhara Swami sends his messenger from the "Mahavideha" to you and if he says to you, "Come to Mahavideha. Come to Simandhara Swami and he will send you to Moksha. You will at once go. Would you not ?" WHAT IS DESIRED IS DEMANDED Someone from the Audience: "But we have to ask for Moksha only". Maharajashri: "What is the use of merely asking for it? Do you ask for anything which you do not desire? You desire worldly life but you ask for Moksha. Very good. Well said! In this world have you asked for anything which you did not

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DISCOURSE 4 63 desire? First, desire for Moksha and then ask for it. Do you desire salvation? What is there in salvation? How does the soul exist in the state of salvation ? What does it do? What kind of felicity prevails there? etc. Do you know these things? How foolishly people talk? I am greatly amazed! Those who do not know the nature of the soul speak of salvation. Those who do not know the nature of salvation, speak of salvation. Do you know who they speak of salvation ? Those who speak of salvation are honoured by the people of this world. The world honours those people who say, "We perform spiritual activities to attain salvation." But what happens when people see such hypocrites, in cinema theatres, hotels or in drinking houses or when they are committing some immoral, illegal or wicked actions ? People naturally develop contempt for those who talk about dharma. People will have a low estimate of Dharma. Those who do not have the right knowledge of Moksha and those who do not desire to attain Moksha should not speak of salvation in the presence of others. One such "devotee" came to me some days ago. Some preceptor had taught him the word Salvation. I asked him; "With what purpose do you perform spiritual activities?" He said, "I perform spiritual activities with the purpose of attaining salvation". I said to him, "Do you know the nature and meaning of salvation? What is the colour of a soul which has attained salvation ? Is it black or red ?" He instantaneously replied, "When the soul reaches the state of salvation, it will be Siddha (perfect). The colour of Siddha is red.' I felt like laughing at his ignorance. He did not know even the simple truth that in the state of salvation, the soul is formless. Until you get a true knowledge of the pure form of the soul, you cannot even aspire for salvation. Without aspiring for salvation, how can you ask for it? So I say that you give up your pretence of asking for salvation for which you have no real aspiration. What is the use of pretending thus? The honour

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64 THE WAY OF LIFE that you acquire by means of pretention is like a mansion of clay, brittle and breakable. Instead of wasting time thus by such shallow pretensions endeavour to understand the real nature of salvation. Understand the pure form of the soul. If you begin to like that pure form of the soul, you will also begin to like salvation. Then, you may ask for salvation. One from the Audience : You kindly explain to us the meaning and nature of salvation. Maharajashri : . Do you have faith in the existence of the ideal state called Moksha ? You believe that there is Moksha; do you not? If Samsar is existent, Moksha also has to exist. If there are impure souls, pure souls also have to be in existence. There can be purity, if there is impurity. The souls present in samsar are impure; and the souls in Moksha are pure. Impurity is caused by Karmas. As long as, there is in the soul the impurity of the eight Karmas, it will remain in Samsar. The salvation for the soul means the destruction of the eight Karmas. Dharma is the power by which the Karmas are destroyed. Therefore, the writers of scriptures said, "Dharma gives Moksha". The soul becomes absolutely pure by the destruction of all the Karmas. The pure soul embodies countless virtues. There are eight main Karmas; and by their destruction, eight main virtues mainfest themselves in the soul. VIRTUE ENVELOPED BY KARMAS By the destruction of the Jnanavaran Karma, boundless knowledge appears in the soul. By the destruction of the Darshanavaran Karma endless radiance of enlightenment appears in the soul. By the destruction of the Mohaniya Karma, victory over attachments appears. By the destruction of the Antaray Karma, a mighty and magnificent vigour appears in the soul. Formlessness appears by the destruction of Namkarma. By the destruction of Gotra Karma, the state of agurulaghuta (or statelessness) appears in the soul. By the destruction of Ayushya Karma, the quality of imperishability appears in the soul. By the destruction of Vedaniya Karma the state of supreme

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DISCOURSE 4 65 bliss appears in the soul. In the ideal state of salvation, the soul will embody such eternal virtues. On account of these virtues, the soul will experience endless, ineffable bliss. After the soul attains this ideal state of salvation, at any time, it will not be bound again by Karmas; therefore it will not have to be reborn in Samsar. Do you desire that your soul should attain that ideal state in which it will be bodiless and devoid of infatuation and hatred? Has there awakened in you the lofty aspiration that your soul should attain absolute and supreme bliss and that it should be characterised by Sath (truth) Chith (Supreme consciousness) and Ananda (supreme bliss). You will not get moksha by merely saying, "We desire moksha". No one can get it by merely aspiring for it. How can you attain it by merely speaking of it? How restless you become when you do not breathe in air for a moment? How much restlessness and agitation appear ? Have you at any time grown restless and agitated like that for moksha ? You speak of becoming bodiless but you entertain inordinate and endless infatuation for the body. You speak of rising above attachments and hatred, but you play the colourful game of holi, day and night in respect of attachments and hatred. You speak of the need for the attainment of a spiritual state which is characterised by the boundless radiance of enlightenment but you lead your life in the dreadful darkness of ignorance. This is how you desire for Moksha. Why do you deceive yourself thus ? Did you at any time desire to attain freedom from your body? You do not have a desire for Moksha but yet you speak of attaining it. You seek Moksha from the Paramatma. What are you doing? You are absorbed in materialistic pleasures and yet you speak of moksha ? What a contradiction this is ! At least, have you visualized the pure form of the soul either in your imagination or in your meditation ? "I am a pure soul;" Has this idea at least occurred to you at anytime? If this idea has been occurring to you and if it has been occurring again and again, it implies that the love of salvation has appeared in you. After you begin to love moksha, you will experience the efficacy of Dharma. By means of Dharma, moksha can be attained. The essence of what I want to say is this. Understand the

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66 THE WAY OF LIFE nature of the state of salvation; entertain the desire to attain it and then see what efficacy Dharma has. Jeevaraj Seth did not really want moksha. He did not really desire it. He merely pretended that he strongly desired moksha because by this means he would appear respectable in the eyes of Naradji. Did he not become respectable in the eyes of Naradji ? He even praised Jeevaraj in the presence of God. THE SECOND PROMISE OF JEEVARAJ SETH Naradji returned after having traversed the entire universe. When he went to God in Vaikunta, God asked him, "Have you brought the Seth ?" Naradji said, "Oh Lord, he will come here only after performing the marriage of his son." God said, "Naradji, he will not come even after performing that marriage!" Naradji said confidently, "Lord, in the world, people have to carry out their respective duties. The Seth worships you in his heart and you are enshrined in his heart and he is going to discharge his duties relating to the marriage of his son with a feeling of detachment. He is a great devotee of yours." The month of Magha was over and the next month Phalgun came. Naradji came back with God's viman (supernatural airship). He came to the Seth. Soon after seeing Naradji, the Seth came down the steps of his shop and at once, with great meekness and politeness, he honoured Naradji. Naradji said to the Seth, "Seth, now, you accompany me to Vaikunta. I have come to take you there". The Seth said, "Oh, benevolent Lord, how compassionate you are ! You are showing mercy to me without any cause. You are my honoured and worshipful Lord. Oh Lord! I have the fullest desire to come to Vaikunta. I have no interest in this worldly life which is after all of the nature of a dream." "Seth, I have understood your words. Now do not delay. Sit in the airship. Let us go to Vaikunta." The Seth said, "Lord, I told my wife that I had performed the marriage of our son and had complied with her request and I said, "Now, I will go to Vaikunta with Naradji." Hearing my

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DISCOURSE 4 words, my wife said, "You may remain in Vaikunta with all your heart. To you Vaikunta and our house are equal, My desire is that you may go to Vaikunta after our son has got some children. If you go to Vaikunta now, probably, there a desire will arise in you to know whether your son has got children or not. That won't be good. You can stay here for a year". Naradji fell into a state of deep reflection after hearing the words of the Seth and said, "Then, what have you decided ?" The Seth said, "O great sage, I felt it was not proper to frustrate and dissappoint my wife with whom I have spent my life and to go to Vaikunta. Yes. Surely, I have no attachments. For the sake of my wife and her desires, I will remain here for a year. Then, nobody would be unhappy. Kindly come here after a year, I will never forget your benevolence." Naradji remembered the words of God. God had said, "That Seth will not come to Vaikunta". Yet, Naradji had decided to make an attempt because it had become a question of prestige for him. Naradji had said that what God had said was not true and had vowed to bring the Seth to Vaikunta. When it is a question of safeguarding one's prestige, one puts forth all his efforts to solve that problem. "If I do not bring the Seth to Vaikunta, I would become a laughing-stock, in the eyes of God, and I would lose my prestige and self-respect." Of course, it is natural for any person to go to Vaikunta himself but it is very difficult to take some other person to Vaikunta. Naradji was really caught in a tangle. He had been misled by appearances. The Seth was outwardly a devotee but at his heart he was deeply attached to worldly life. Naradji was deceived by seeing his external appearance and pretentions which he considered to be true and genuine and so he was caught in a tangle. In this world, the man who is caught in the snares of appearance is caught in the external shows and pretensions. Of course, in this world most people are ensnared thus by appearance on account of their own selfishness or avarice. Naradji had no such selfish motive. His purpose was absolutely impersonal and lofty. He had the lofty objective of enabling

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68 THE WAY OF LIFE a devotee of the Paramatma to attain salvation. But it had become a question of prestige for him. Naradji gave the Seth one year's time and straight went away to Vaikunta. God said to Naradji, "Now give up that Seth, he is not really willing to come here." But Naradji did not believe it. His purpose of bringing the Seth to Vaikunta became stronger. He was not prepared to believe the words of God. Obstinacy is such a thing. A high sense of self-importance lies concealed in obstinacy. Egoism causes a fall. What caused the fall of Jamali Muni? Jamali Muni did not pay heed to the words of Bhagwan Mahavir who was ommiscient and who was a Vitrag (One who has destroyed all attachments). Do you know the incident that took place in the life of Jamali Muni? PRIDE IS FIRE Prince Jamali married Priyadarshana, the daughter of Bhagwan Mahavir. Subsequently both of them received initiation into the life of renunciation and spiritual endeavours at the feet of Bhagwan Mahavir and they joined the society of mendicants. Jamali mastered the eleven Angas (the most sacred scriptures). Once, Jamali fell ill. In the evening, after performing Prathikraman (atonement for sins) a bed was being prepared for Jamali Muni by a mendicant. Jamali asked the mendicant, "Is my bed ready?" The mendicant replied, "Yes, it has been spread". At once Jamali Muni paused and then went to his bed to sleep. He noticed that the mendicant was till preparing the bed. The action of spreading the bed was still going on. Jamali became very angry and said, "You are a mendicant. You have taken a vow to discard falsehood; and you are a great practitioner of vows. Why did you utter a lie? The bed is not yet ready but you said that it was ready". Folding his hands, the mendicant said politely, "Oh great ascetic, Bhagwan Mahavir himself has said that the action that is going on can be said to have been completed. This is a spoken dialect and approved by all. Bhagwan has said "SATU " which means the action that is being done may be said to be a completed action.

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DISCOURSE 4 -69 Jamali said, "In a situation where we see some contradictions, doctrines have no value. The action is incomplete; it is not completed. When that is so, how can you say that the action has been completed ? I have personally seen that the woollen carpet has not been spread. How can you say that it has been spread ?" Jamali had a heated discussion with the mendicant. The matter went up to Bhawgan Mahavir. Bhagwan Mahavir tried to convince Jamali that when we say in the spoken dialect that some action is being done, it means it has been completed. Bhagwan Mahavir said to Jamali, "Supposing you set out from Rajgrihi to go to Kaushambi; and you are still going somewhere in the vicinity of Rajagrihi, at such a time if someone asks a shraman, "Where is Jamali Muni?', the shraman would reply, "He has gone to Kaushambi. Though you have not reached Kaushambi, you are said to have gone there. Bhagwan Mahavir tried to convince Jamali Muni of the truth of that theory by giving many examples and arguments but Jamali Muni was not convinced because Jamali Muni gave importance to the letter not to the spirit of the statement. His pride had grown on account of his having participated in disputations and discussions with thousands of mendicants. Pride made him forget or ignore the truth that Bhagwan Mahavir was Omniscient. Whatever faith he had in Bhagwan Mahavir, it was destroyed by his pride. Jamali went away from Bhagwan Mahavir. Obstinacy caused by pride is attended by dreadful consequences. There is a great difference between the obstinacy caused by a proud man and that of a man of knowledge. The man of knowledge who is obstinate gives up his obstinacy soon after he realises his mistakes. But the proud man does not discard his obstinacy even after realising his mistakes. How did Vibhishana try to convince Ravan of his unrighteousness? Hes prevailed upon Ravan to send back Sita honourably to Sri Rama but Ravan, did not give up his obstinacy. What was the consequence of it? The entire race of Rakshasas was totally decimated. Sadhvi Priyadarshana who was also obstinate took sides

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70 THE WAY OF LIFE with Jamali Muni; and went away with him. But a certain enlightened Shravak (a pious Jain) by name Dunk Kumar by means of an experimental method, convinced Priyadarshana of the truth of the theory, that some action begun might be said to have been completed. She became convinced of it; and gave up her obstinacy, and she returned to the Paramatma and sought his refuge at his feet. Even after realizing the truth, if one does not give up his obstinacy in respect of a false idea, the consequences would be dreadful. Naradji was obstinate in his determination to take the Seth to Vaikunta. Let us see what the consequence was. Who can say this? Who can explain the efficacy of Dharma? Please think of this. Discard the obstinacy of following the path of sins; proceed on the path of Dharma. Have a firm faith in Dharma. There is the Tirtankar Paramatma, the one that can take us across the ocean of Samsar; and he explained the Dharma to us. There is the Arihant Paramatma, the ocean of compassion who can explain to us the efficacy of Dharma. You should give up your obstinacy in respect of sins. You must insist upon attaining freedom from sins. "I must attain freedom from sins." You must make this determination Dharma frees living beings from sins. You have to seek the refuge of Dharma to attain freedom from sins. Say whether you should free yourself from sins; and whether you should attain salvation. You do not have the desire to free yourself from sins; you do not make any efforts to attain that end; and yet you desire to attain salvation in the state of Siddh Sila. How can you attain it ? : THE SETH DIED AND BECAME A TOM --- CAT Jivaraj wanted to escape from salvation. Therefore, he adopted many wily and feline tricks. One year later, when Naradji went to the shop of Jivaraj, the seat was empty. The Seth was not in his seat. The Seth's son who was in the shop saw Naradji. Naradji asked the boy, "Where is the Seth ?" The lad replied, "He passed away last year". "I see ! Did the Seth pass away?" Naradji was plunged in worry. Do you know the reason why Naradji was so greatly

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DISCOURSE 4 71 worried. He was not worried on account of the death of the Seth. His worry was what would happen to his prestige before God if he did not take the Seth to Vaikunta. He was deeply worried about this. Naradji thought "The Seth, at any rate has passed away but after his death where may he be existing ? He must be existing somewhere. I will search for him and when I find him, I will catch him and take him to Vaikunta. I will go to God and ask God for the new address of the Seth." Accordingly, Naradji went to see God. God was smiling. Naradji felt ashamed of himself. God said, "Naradji, the Seth passed away; and he will not come to Vaikunta. Now, stop thinking of him". "Oh God, where is the Seth now? You know it. Kindly tell me. I will go there; and will bring the Seth here. What can the poor Seth do? The destined moment came; and he passed away. Otherwise, certainly, he would have come here." Naradji sang the praises of the Seth. God knew Naradji's nature. He said, "Oh divine sage ! The Seth after his death has become a Tom-Cat". Naradji was stupefied on hearing this, and his eyes grew wide with surprise. He said, "What are you saying, oh God! Do you say that the Seth after his death is born as an animal ? Has he been born as a cat ? "Yes, he is born as a cat. That Tom-cat now is in the godown of his son where corn is stored. The Seth's son has been carry. ing on a big business in foodgrains. He has filled many store. houses with grain and the Seth is in that godown. Naradji thought of going there and bringing about awakening in the Tom-cat. What does it matter if he has become a Tom-cat? What matters ultimately is the soul. In the eyes of enlightened people all are equal whether they are gods, human beings or animals or the inhabitants of hell. Only the body is that of a cat but the soul is the embodiment of Satchidanand (supreme truth, supreme consciousness and supreme beauty). Narad wext to that town and met the son of the Seth. He said, "Brother, I want to see something in your godown of foodgrains, please take the keys and accompany me there". The

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THE WAY OF LIFE youngman said, "Honoured Lord, do you want corn? Tell me if you want corn, I will fetch it for you". "No, brother, No. I did not want corn. I want to see the godown". The young man asked his clerk to get the keys of the godown and to go with Naradji. The clerk opened the doors of the godown. Leaving the clerk outside, Naradji went into the godown. Inside, it was dark. There were thousands of bags of grain in the godown. Naradji was moving among them. When he went deep into the godown he noticed the eyes of the cat which were shining like radium. Naradji was delighted because he had found the Seth. "Oh Seth!" Naradji spoke. "Oh Lord ! You have been kind enough to come here", the cat said, "How kind-hearted you are ? What a lofty purpose you have of helping a sinner like me !" Naradji was a little angry. He said, "Seth, stop all your unnecessary talk and come with me to Vaikunta. If you do not want to come there, tell me So". The Tom-cat said, "Oh lord ! I love Vaikunta. I really have no attachment for this Samsar. I am ready to accompany you now". "If so you start; now do not delay. I had a lot of difficulty in searching for you". "Divine sage, I do not have any desire to stay here. I am living here with an absolute detachment. Only out of compassion for my son, I am living here. My son is doing business in foodgrains. There are thousands of bags of grain here and this place is infested with rats. If I sit here the rats will not come here and there will not be any loss of food grains. I am only practising the great principle, "Great men always help others;" is it not true ?" Do you see the kindness of the Seth! How compassionate is the Tom-cat, Seth! Naradji kept listening to him. "Are you not accompanying me ?" Naradji asked him with a sharp and biting voice.

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DISCOURSE 4 73 "Oh Lord, within fifteen days all these bags of grain will be removed from here. My son has sold away the grain. The party who has bought it will take delivery within fifteen days. Enough. Lord, then you kindly come here and I will come to Vaikunta; is it all right?" What an excellent plan was made by the Tomcat! Can you make such plans? Can you make better plans than this ? Can you escape Dharma thus? Until now, you have not had to reach the state of salvation. Otherwise, would you attain Moksha at any time ? You do not want to attain moksha but you merely talk of attaining moksha and purifying your souls. Has not any noble Guru maharaj preached to you the value of salvation ? Did he tell you to attain moksha ? If no one has told you so I say unto you, come with me all of you. Let us go together on the path of moksha. Let us keep going on that path. Someday or the other, we will reach our destination. We will attain salvation. Is it not our duty to set out on this path ? Tell me, now. Let me see what tricks you adopt. From the Audience: "Our tricks do not work with you". Maharajashri : "Then I am happy. If those feline tricks donot work here then you can make your plans to attain salvation. It will not take much time for the soul to attain salvation. But I hope you will not think thus, "If we go to the Upashray and listen to discourses, we will be caught. So, we shall not go to the Upashray." I hope you will not do so. But you had to come here now to know the plans of Jivaraj. I will speak to you later of the Seth's craftiness and cunning. Naradji at any rate went away to spend fifteen days in traversing the various worlds. Let him return. Dharma gives moksha but it gives moksha to that man who cannot have any peace of mind without moksha. Who are enthusiastic and desirous of attaining moksha ? Later, we will think about the inconceivable efficicacy of Dharma. For today this is enough..

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exaraaaaaaaaaaaaaa 2 * Realization of being ignorant is the foundation of knowledge. Stupid people think that they are very intelligent. Lunatics in a mental asylum fancy that they are not lunatics. zhookhoozhookhokhokhookoe * How can there be tone in a stone? Weal is not present in zeal. If the younger generation is runn. ing madly after beauty, the older generation is running after wealth forgetting its duty. Even in religious centres, fashion-shows abound; there, competitions in dress, in hair-styles; and in beauty abound around. * A sinless life is the source of all kinds of felicity. For all felicities both materialistic and spiritual, the only sure source is a sinless life. DEMO * Sorrow will remain as long as we have to remain in Sanusar. Now, we should make such endeavours as will free us from the necessity of a rebirth in Samsar. That endeavour lies in right vision, right knowledge and right conduct. ererererererere DISCOURSE 5 The great scholar, Acharya dev, Shri Haribhadra Soori expounds the efficacy of Dharma at the beginning of his great work. dhanado dhanArthinAM proktaH kAminA sarva kAmadaH / dharma evApavargasya pAramparyeNa sAdhakaH // A man cannot have any knowledge of that reality which has not come within his view. If some entity should attract man's attention, he must acquire love and respect for it and if he does so, he will understand its efficacy. The effect of that entity has to be explained. If a man understands a thing thus,

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DISCOURSE S 75 "What I am aspiring for, I can attain from this reality', then he soon attains it. Ordinary people have a strong desire for results or fruits. Those who perform action without expecting any reward are either fools or sages. Do you undertake any work without any reward or fruit for it? The desire for results or fruits is natural in human beings. It is human nature to desire for results. Only fools and lunatics do not think of the fruits of their actions. Their minds are not evolved enough to entertain thoughts of fruits or results. They cannot draw a line of demarcation between good and evil results. In the minds of the yogis who are absorbed in a contemplation of the true form of the soul, the thoughts of results or fruits do not arise. They do not have any desire for it nor do they have any fears regarding it. They keep experiencing spiritual felicity natural and spontaneously. It is not necessary to explain the efficacy of dharma to yogis. They know it. Foolish people and lunatics, of course, do not care for this kind of teaching. Dharma should not be explained to a fool. Dharma should not be explained to lunatics also. The efficacy of dharma is explained here for the sake of those people who are neither fools nor yogis. Just as I do not consider you as yogis, I do not consider you as fools. ADMISSION OF IGNORANCE IS A FOUNDATION OF KNOWLEDGE From the audience: "We are all fools !" Maharajashri : "Fools do not consider themselves fools at any time. Mad people do not consider themselves as mad people at any time. Have you gone to a mental asylum at any time? Not as a lunatic but as a visitor. Have you asked the doctor at a mental asylum at any time, if the mad people consider themselves as mad people ? A stupid person always considers himself as a man of great intelligence. The man who thinks that he is a fool is undoubtedly a man of intelligence. A man who thinks that he is ignorant is certainly an enlightened man. For instance, there is the case of the great Greek thinker. Socrates. The Oracle at Delphi once declared that Socrates was a wise

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76 THE WAY OF LIFE man. When Socrates was informed of this, he said that the Oracle was right because he was wise in the sense that he knew that he was ignorant of many things and that his knowledge was limited. Only a fool thinks that he knows everything. That man who realises that he is ignorant or foolish, is certainly a man of intelligence. It is not an easy or an ordinary thing to realise that one is foolish or ignorant. Such a realisation is a very significant and profound one. The acceptance of one's ignorance is a step towards enlightenment. There should be no hypocrisy or vanity or pretension. If you admit your ignorance in my presence and outside in your life if you boast that you are a man of intelligence then it amounts to vanity or pretension. The admission of one's ignorance is one's politeness. Meekness springs from politeness. Meekness has been described as the basis of dharma. If you say sincerely speaking from your heart plainly that you are ignorant people then it is a lofty and significant admission. Your statement is really very nice and very beautiful. It means that you have acquired the worthiness necessary to understand and practise the principles of dharma. You and I are indeed ignorant. Do you know what the great scholar and Acharya Kalikala Saravajna Shri Hemachandra Suriji said before the Paramatma? Have you read his, Vithrag Sthotra ? He said, "I am an animal worse than animals". What a great statement did the Acharya make! Who was that great man ? Do you know who Hemachandra Suri was? He was a radiant scholar possessing omniscient knowledge in this Kaliyuga and he says, "I am a worse animal than animals". In the presence of the Paramatma, compared to the Paramatma, the great Acharya felt that he was after all an animal in respect of knowledge and attainments. How deeply had he probed the mysteries of his own personality! If you consider that you are fools and that you are ignorant people and if with that feeling you come to hear discourses, then your spiritual objectives are as good as achieved. In fact, that realisation has given you the authority or fitness to listen to spiritual discourses. The man who realises his ignorance naturally develops a thirst for pure knowledge, just as the man who feels that he is poor, desires to acquire wealth. He does

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DISCOURSE 5 77 not become intoxicated with money but he makes his endeavours. The man who realises that he is ill desires to get rid of his illness. He takes medicine and treatment. If you have realised that you are ignorant in respect of Dharma, you will certainly endeavour to attain the knowledge of Dharma. The man who regards himself as a man of knowledge and makes no endeavour to attain knowledge is indeed a fool. He regards himself as a great scholar. Dharma should not be taught to such foolish people. Even if the knowledge that is communicated to such a person is as precious as nectar he cannot receive it. A certain Professor went to the great religious teacher, Nana Yin of the Zen tradition. The Professor said to Nana Yin, "Please teach me the doctrines of the Zen philosophy". Nana Yin said, "First, have a little tea and then we will talk about it". Nana Yin poured tea into the cup and continued to pour and the tea overflowed the cup and fell on the ground. Seeing this, the Professor said, "The tea is overflowing. The cup cannot receive any more tea." Nana Yin said with great calmness, "In the same manner, your mind is full of your own beliefs and conjectures and until you can empty your mind of those beliefs and conjectures, I cannot teach you anything of the Zen philosophy; nor can you receive anything; nor can you understand anything of it". Why Is the Garland of Beads counted at the time of the discourse ? In this world there are countless people who claim to know everything of Dharma. Here also some may make a similar claim. They may say, "We know all the doctrines of Dharma. We come here only to perform Samayik (an austerity) and to turn the garland of beads". See here, the discourse is going on and these people are counting beads, thinking that they know everything. You can see a sample of such people before you. These people think that they know everything of dharma and there remains nothing they need to know. These people have become enlightened in the fourteen branches of knowledge ! Ask them why they keep turning the garland of beads and

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78 THE WAY OF LIFE counting the beads; and why they sit in the congregation and keep turning the garland of beads. Why do not they listen to the discourse? They come here for the discourse and keep counting beads. Naturally, they should not be taught Dharma. Such foolish people cannot be taught the doctrines of dharma. From the Audience: "Is it wrong to count beads at the time of listening to the discourse?" Maharajashri: Can two things be done at the same time? What is the significance of counting the beads? Can you perform the mala-jap (repeating something holy and counting beads) without uttering the names of those who have attained the supreme state of Parameshtis? Is the mind concentrated on the utterance of holy names or on the discourse? If you have come here to listen to a discourse, you must listen to it with all your concentration. If you want to perform Japa, then perform it either in the temple or in your houses. It is absolutely improper to perform the Malajap in the congregation while the discourse is going on. But will these pious and devout people accept this? They are enlightened! They are men of knowledge ! From the Audience: Henceforth, we will not perform the malajap while listening to discourses. We did not know this, until to-day. Maharajashri : It is very good if you agree with me. Those people who realize their faults and mistakes will surely reform themselves. If you give up counting beads here fearing me, you will remain in the same condition, after I go away from the place. If you realize your mistakes and reform yourselves, you will not commit the same mistakes again. WHO ARE UNFIT TO RECEIVE RELIGIOUS AND SPIRITUAL PRECEPTS? Just as mad people should not be taught Dharma it should not be taught to crazy people also. Lunacy is of various kinds. Whatever be the kind of lunacy, lunatics are not fit to be taught Dharma. They cannot understand or gain from the knowledge

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DISCOURSE 5 of the form or the efficacy of Dharma. Not only the madness caused by drinking liquors, there are many other kinds of madness, such as madness for wealth, madness caused by strength, madness caused by caste, madness caused by physical beauty, madness caused by the pride of knowledge and intelligence etc. Thus, there are many kinds of madness. Yes, such people come to religious centres too. They come not to listen to discourses or to perform any spiritual activity but to show off their affluence, or to show off their beauty or handsomeness or to make others believe that they are pious and devout. Lunacy impedes the growth of knowledge. It impedes the understanding of spiritual doctrines. If there is any kind of madness in the mind of a man, he cannot, in any true sense, carry out the principles of Dharma. You see how even in religious centres the exhibition of affluence and physical appearance has increased. The younger generation is mad after beauty; and you of the older generation are mad after money. What kind of dress do you wear when you come to religious centres? Have you any regard for decency or dignity? Do you have any awareness of what you are doing? Is there any tone in a stone ? There is no sense in crazy zeal. People have been imitating film-actors and actresses. People come to religious centres wearing fine apparel, with fine make-ups and hairstyles as if to attend and participate in a programme of beautycompetition or a fashion-show. And I have to preach to such people ! I have to explain to them the lofty doctrines of Dharma. Can such people really understand anything of dharma ? You come to religious centres and to temples in such apparel and with such decorations as you would use when you go to attend a marriage or to have a walk in a garden. Is it proper ? Is it in accordance with dharma? But madness of all kinds has pervaded life. Those who have acquired knowledge also are mad about their knowledge. "I know everything! I have heard thousands of discourses". Even this madness is dangerous. This pride shuts the doors of true knowledge. Self-complacency is the enemy of progress. On account of that pride, no new knowledge can be attained. The knowledge that has been gained

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80 THE WAY OF LIFE already will not be assimilated. Refrainment which is the fruit of knowledge in life does not appear in such people. Men keep drifting in life blinded by the pride of knowledge or self-complacency. The history of India itself illustrates the truth of this observation. Our ancestors attained the highest levels of excellence in literature, in philosophy, in aesthetics, in astronomy, in mathematics, and in several other spheres of knowledge but later owing to her self-complacency, India became steeped in a stupor of intellectual lassitude, spiritual lethargy and emotional apathy; but fortunately in India after every phase of degeneration there appears regeneration because our cultural roots are deep down in the very springs of eternal wisdom. So, first of all, you must realize the extent of your terrible ignorance, you must know the extent of your ignorance; and then you must endeavour to attain knowledge. THE EFFICACY OF DHARMA The efficacy of Dharma is being explained now. It is absolutely necessary to have a knowledge of this. There is a desire to know the true form of Dharma. But you cannot think of knowing the true form of Dharma until you understand the efficacy of Dharma. Therefore, the great author describes the efficacy of Dharma. Some people are interested only in the power of Dharma. They do not have a desire to know its real form. A child is made to drink milk. Children are informed about the usefulness of milk. We tell them that by drinking milk they can enjoy excellent health. Children are not interested in knowing the nature of milk. How do we get milk? How do cows and buffaloes give us milk? They eat grass; but they give us milk. How is it? What are the various ingredients of milk? All people do not possess the knowledge of the nature of milk. All those who drink milk do not have this knowledge of milk. They merely know that it is good for health. "Our health will be sound if we drink milk": This knowledge is enough for them. There are many things of this kind which are useful to us in our daily life. You use them many times but you do not have a knowledge of their nature. Think about the various

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DISCOURSE 3 81 things that you use daily. Take the example of soap. You know which soap can be used to wash clothes. Which is the best soap for washing clothes? Which soap does not harm the skin of the body ? and which soap cleans the body well ? That means you know only the efficacy of soap. Do all people know how soap is made ? Do they know which chemicals and subtances are used to make soap and in what proportion they are mixed? Do all people think of these things? They are concerned only with the uses or efficacy of soap. Another example may be taken. You may take the example of the light in your house. You press the switch and the light flashes out. You need light; and by pressing the switch you get light. This knowledge of the light is enough for you. Whether you have a knowledge of electricity is not important. All people do not know how electricity is produced; and how it travels to your house; and they are also not interested in knowing it. Only a few people have the curiosity and the intelligence to know the nature and form of anything. Once, there was a girl. She used to drink milk every morning. One morning, when she did not get milk, she began crying. Her mother asked her why she was weeping. The girl said, "I am hungry. Please give me some milk to drink." The mother said, "The milk-man who brings cow's milk has not yet come today. I will give you milk as soon as he comes." The mother always used to give her daughter cow's milk to drink. The girl wanted only milk and she did not care whether it was cow's milk or buffalo's milk. She said to her mother, "Even this is milk though it may be a buffalo's milk or sheep's milk or cow's milk. Whatever milk there is, give it to me. I am very hungry". The girl was very hungry and in order to appease her hunger, she was asking for milk because she knew only the effect of milk. She knew that milk satisfied hunger, she did not know the benefits or bad effects of cow's milk or buffalo's milk nor was she interested in knowing those things. SINLESSNESS IS THE CAUSE OF ALL FELICITIES In this world, all people desire happiness. All the endeavours made by Jivas have for their aim only happiness, whether

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THE WAY OF LIFE it is materialistic happiness or spiritual happiness. The Tirtankar Bhagwan has described the path of dharma as the way to attain all kinds of happiness. Keeping in view all the people in this world, he declared that people can get happiness from dharma; not from sin. If you want to attain happiness discard your sins and sinful propensities. If you want to enjoy real happiness in life, you must discard such sinful actions and propensities as violence, falsehood, stealing, sexual immorality, attachment etc. In order to acquire wealth, one need not commit sins. There is no need at all to commit sins in order to attain sensual and materialistic pleasures. In the same manner, in order to attain the Heavenly state or existence, one need not and should not commit sins like sacrificing animals. Moksha can never be attained by sinful actions. The only real and extraordinary source of all types of felicity is a sinless life. 82 What do you desire? All of you will say, "We desire moksha". Do you desire moksha ? Do you really aspire for moksha ? Has the aspiration for salvation appeared in your mind? Why do you aspire for moksha? You aspire for moksha because the worldly life is replete with sorrows and agonies. Even that Jivaraj Seth had the aspiration, for salvation. But what kind of aspiration did he have? After death, he became an animal, a Tom-cat and Naradji went in search of him because he wanted to take the Seth to Vaikunta. Naradji however believed the words and the outward appearance of the Seth but the Seth managed to give the slip to Naradji and to evade his persuasions and also made him go about unnecessarily. Do you not also evade the persuasions of Sadhus and give the slip to them if we, Sadhus believe your words? From the Audience: "We will sink into the ocean of Samsar and we will make you also sink into it." Maharajashri : "Is it proper for pious people like you to do that? Gentlemen should not be deceivers. They should not be hypocritical. They should not cheat others. Though sometimes one may have to experience sorrows, one should not cause sorrows to others. One may fall into the ocean of sorrow but one should not drag others into it. This was all right,

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83 DISCOURSE 5 because he was Naradji. He was cautious. , The Seth requested him to come two months later, Naradji went away. Two months is not a long time. Two months soon passed and Naradji returned to the Seth. He came to the shop of Jivaraj Seth. His son extended a welcome to Naradji and asked him for the purpose of his visit. Naradji asked for the key of the godown. The young man said, "The godown is open. There is no grain in it." Naradji went straight into the godown. The godown was open. He went inside and went straight to the place where he had seen the Tom-cat but the cat was not there. He searched the whole godown. Yet he did not find it. Naradji was greatly worried. He went out and began to look for the cat in all the directions. There were some labourers. They came to Naradji and prostrated to him. They asked him, "Oh Lord, what are you searching for?" "Brothers, there was a Tom-cat in this godown. Did anyone of you see it ?" "No. No. No, my Lord. We did not see it". The labourers wondered why the divine sage, Naradji was asking for a cat. The labourers felt helpless and worried. How could they know that the Tom-cat was none other than the father of the present owner of the shop? Seeing Naradji there, some other labourers who were sitting at a distance came there. One of them said that when he was carrying the sacks of corn out of the godown, a cat came in the way; the sack he was carrying fell upon it and it died on the spot and then he had thrown away the dead cat. Now, Naradji on hearing this story fell into a state of deep anxiety and worry. He went to his Viman. Naradji thought, "Where shall I search for the Seth now? Where can he be existing after his death ? I have to ask God to enlighten me on this point". As soon as he thought of God, he began to shake with fear and shame. He thought, "How can I face God after this ? God believes that the Seth will not come to Vaikunta and that he does not desire to come to Vaikunta". At any rate, summoning up all his courage Naradji went to God.

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84 THE WAY OF LIFE God said, "Naradji, tell me what happened to Jivaraj Seth. Have you brought him? The room number thirteen has been kept vacant for him". "Oh God, that Tom-cat died. It had died even before I went there". "He will not come to Vaikunta, He does not really desire the bliss of Vaikunta. He desires only the sensual pleasures of the worldly life". "But, Oh God he was repeating your holy name with devotion. He was worshipping you and he was glorifying you". "Yes, that is right. He thought that by doing those things, ho could attain sensual and worldly delights which he desired greatly". "But he showed great inclination to come to Vaikunta." "That was only a show, a mere pretension. He spoke of Vaikunta but his heart was set on samsar." "Pardon me, oh Lord but I feel even now that I should make one more attempt; one more attempt will do". "Try Naradji, try. After his death he became a pig and he is now living near the sewerage canal through which all the rubbish of the town flows. He has become a pig." "What do you say, oh Lord ? Has he become a pig in a gutter ?" "Yes, he loved the gutter of sensual delights. In the eyes of others, that life appears extremely misearable but the pig feels happy there. If you want, you please go there and bring him there". Naradji fell into deep thoughtfulness. He realized the truth of God's words; but yet he wanted to try once more. He desired to meet the Seth once and to try once more. Many thoughts arose in Naradji's mind regarding the jivas in Samsar. The Seth had attained the state of human life. He made such a mistake that he was born as an animal as a consequence of it. He was following what the world considered as Dharma. He was performing only meaningless rituals. Yes, as God said he had no

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DISCOURSE 5 85 genuine, heartfelt faith in Dharma. He did not have such virtues as endurance, politeness, plainness and he was avaricious. He had not discarded his attachment for Samsar. His heart was full of passions and sensual desires. He had cravings regarding food and drinks. Otherwise, how could he be born as an animal? God said, "It does not matter; you bring him to Vaikunta. It will be good if he can realize his mistakes at least now. Try". VAIKUNTA OR HEAVENLY EXISTENCE HAS TO BE ATTAINED BY ONE'S OWN EFFORTS If human beings or other beings could go to Vaikunta when others take them there, no being would remain in Samsar. All would have attained Moksha because every Tirtankar desires that all jivas must attain salvation. Tirtankars have the power also which is necessary for doing so. Then why do not they, whether they are Tirtankars or avatars (incarnations of God) take all jivas to the ideal state namely salvation? No God can take any jivas to the ideal state of salvation without a genuine, and strong aspiration in the jivas, for the attainment of salvation. From the Audience: Can we attain salvation by merely desiring it? Can anyone give us salvation? Maharajashri: "The aspiration for the attainment of salvation if it is strong can strengthen the efforts made for the attainment salvation. When human beings adore dharma and revere the path of dharma and when their adoration for dharma becomes stronger, the Karmas get destroyed. When all the karmas are destroyed, the soul attains salvation. In reality, where is any desire for salvation in people? The state of salvation is far away. You cannot even give up your attachment for your house or your business? Do you desire to attain freedom from your attachment for wealth and worldly and sensual delights? As long as you do not desire to free yourself from the attraction of materialistic pleasures, it is nothing but self-deception to talk about moksha which results from the destruction of all karmas. Search your innerself. Scrutinize your soul. If really there is in you the desire for salvation then surely dharma will give it to you.

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86 THE WAY OF LIFE Moksha, mukti or Nirvan; whatever you may call it, do you really aspire to attain it ? Do you have any idea of salvation ? Do you ever think of it? Your mind is full of the desire to attain sensual pleasures. But you speak of salvation. Yes. I have seen such people as express a desire for salvation but they do not have even the slightest knowledge of moksha. They keep saying that they desire to attain moksha and to reach the ideal state but they do not know what exactly is the nature of that state. Who can believe the words of such people? If they themselves do not have any belief in their words, how can others believe them ? You love to be in the company of those whom you love and who love you. Their words are sweet to you. You desire to see the beauty of those who are beautiful. You desire to enjoy the taste of sweet dishes. You cannot be happy in the absence of sensual enjoyments and still you speak of salvation. Is it not self-deception ? THE TWO QUESTIONS POSED BY THE PIG Naradji's enthusiasm was ebbing away. Yet, one day he went to the Town. Leaving the viman in the grounds, Naradji went to the gutter that was flowing outside the town. There, he saw the Seth. The Seth was weltering in the gutter with his wife who was now a sow. They also had some seven children. Naradji called from a distance. "Seth !" The pig turned towards Naradji and said, "Oh! Divine sage ! you have been gracious enough to come here also." "I have had to come, you see, to take you to Vaikunta. Come with me to Vaikunta. You want to go to Vaikunta. Is that not SO?" "Oh Lord ! I have the fullest desire to go to Vaikunta but..." "But what ? Now, do not make any other plan, Seth." "My Lord, I have been thinking of asking you two or three questions about Vaikunta. I have been thinking of asking the questions for a long time but I did not ask you those questions so far on account of a feeling of shame".

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DISCOURSE S "Ask your questions. Come on, hurry up," Naradji encouraged the Seth to ask his questions. "Oh Divine sage ! Please do not mistake me for asking this question. Is there in Vaikunta this kind of a gutter? My second question is this. Can I get there such a family ? Or can I come there with this family ?" Have you heard the questions of the Seth. His questions are excellent. Are not they? Hearing the questions of the Seth, Naradji became stupefied. He said, "Seth, if you love this gutter and this family where is any need for your coming to Vaikunta. May you be happy in your gutter. Enough. I will go." Naradji never came back to the Seth. Did he come back at anytime? Has anyone of you seen him ? Why has he come now? From the Audience: "You have come here, Sir. Haven't you ?" Maharajashri: "Very good. This means you have under. stood the inner meaning of this story. The story may be imaginary but how suggestive it is! How full of instruction ! See how dangerous it is for people to believe that they aspire for moksha just because they perform some external spiritual activity. Don't you understand it? Dharma can give everything. It can also give you Moksha but if we do not aspire for Moksha, how can dharma give it to us? Dharma will only satisfy those desires of yours with which you approach it. This is certain. Through the medium of noble actions dharma gives wealth, sensual enjoyments and even the heavenly state. Through the medium of the destruction of Karmas, dharma can give you moksha. SORROW CONTINUES AS LONG AS WE ARE IN SAMSAR The spiritual endeavour that binds the soul with merit or Punya Karma is different from the spiritual endeavour that destroys Karmas. The two are different from each other. We shall speak of this point later. To-day, we are considering the question : How great is the efficacy of Dharma ? How tremendous is it? How influential is it? We have to think about this

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2X THE WAY OF LIFE point deeply. Without understanding this if we merely engage ourselves in spiritual activities in imitation of others or as a matter of convention, it will not bring us any gain. You must have performed such conventional spiritual actions in countless earlier janmas or lives. Yet, you are, in the present life, wandering about experiencing agony and anguish. You have not attained any permanent or perfect happiness. What will happen to you if you do not think of your soul even in this life? There will not be any end to your physical, psychic and inherited ailments. The cycle of birth and death will not end. As long as we have to be reborn in Samsar, sorrow will continue. You must put an end to the process of birth and death by means of Dharma. You should put forth endeavours so that you may not have to be reborn again and again. But this objective can be attained only gradually. It is possible to attain this end but it will take five to seven lives. But a beginning has to be made; is it not so ? Your eyes must be opened. Otherwise, you will have to go to Narak or hell or you will have to be born as an animal. Dharma can elevate you to the higher states of existence such as the human level or the divine level. THE RIGHT VISION IS THE COLLYRIUM FOR A RADICAL REFORMATION Question: Will those who act according to Dharma attain salvation ? Answer: Yes. If the intellectual eyes of the Jivatma are opened; if the jivatma has attained the right vision, he will certainly attain the path of Dharma; and consequently salvation bound by the ayushya Karma. There is a rule that when the intellectual eyes are opened, ayushyakarma will bind the Jiva to go to the heavenly world. The right vision is a special virtue of the soul. After the soul attains the right vision, there will be a great change in the soul's comprehension of the universe and the inert and conscious things. The intensity of the passions would not be there; and one would get a glimpse of the atma (soul) and the supreme soul. Then, he will also see the

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DISCOURSE S inner reality. Such a man will not desire Samsar; on the other hand, he would abhor it, and despise it. Yes! He, by means of his external vision, will be able to disentangle himself from the sins of Samsar. Such a man may seem to be immersed in the sensual delights of Samsar but he would be really detached. His heart would not be in them, because he knows this truth, "What I am doing, is not to be done." One who is in such a state of awareness cannot go by the path of ruin. He will certainly follow the path of prosperity and will reach the heavenly world. In the heavenly world, such a jivatma attains an abundance of physical pleasures. In that world there exists no physical pain or sorrow of any kind. That is because of the efficacy of Dharma. If the jivatma retains the power of right vision in the midst of such prosperity and sensual delights, then after the destined span of life in the heavenly world is over, the jiva is born in this world as a noble human being. The soul that is accustomed to remain detached even in the midst of the celestial delights of the heavenly world, possesses great strength; and its strength increases greatly. After attaining the state of human life, he pursues the path of self-discipline and austerity. Sorrow cannot dismay him; and happiness cannot fascinate him. The name Charitradharma or initiation into a life of celibacy and austerity, is given to the action of voluntarily renouncing all physical and sensual delights which he has in his possession, and such an action of austerity destroys all karmas and elevates the Jiv (man) to the level of Shiv (God). It frees those who are caught in bondage. There is a famous statement in Sanskrit. It means that Dharma helps man to attain Moksha gradually. It brings about a gradual development. The Jiva that keeps achieving spiritual excellence gradually, ultimately attains the Parampad or the supreme state. In this Grantha, the great acharya, Haribhadra Sooriji describes the gradual process of spiritual endeavour and consequent attainment. If a man continues to put forth efforts fort his spiritual progress in this manner, he will surely realize and experience the efficacy of Dharma in his life. Probably, people do not put forth spiritual efforts in that gradual and

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90 THE WAY OF LIFE systematic manner. They do not have even a knowledge of a gradual and systematic process. Dharma seems to them to be doing whatever comes to their mind. Dharma seems to be doing whatever they like. Can you do what you like in a school or a college? Can you begin studying any course, at any level, when you wish to do so ? No. You cannot. There you have to proceed, step by step. If you pass the first standard you can get into the second standard. After passing the second standard, you can enter the third standard. After passing the third standard, you can get into the fourth standard. Just as you accept this system in the sphere of education, in the sphere of Dharma also, you can attain development only if you obey the principle of proceeding step by step; and if you thus practise Dharma, you can realize and experience the inconceivable efficacy of Dharma. DHARMA - THE SUPREME MANTRA THAT CAN REMOVE POISON Just as in this grantha, the efficacy of Dharma has been described, it is described in the other Dharmagranthas also. The great acharya while describing the efficacy of Dharma in the Pancha sutra says, "Dharma is worshipped by gods as well as demons. Gods as well as demons revere and practise Dharma. Dharma is the sun that can dispel the darkness of the ignorance of infatuation. As soon as the sun of Dharma arises in the firmament of life, the darkness of infatuation disappears. Dharma is the supreme power or Mantra that can remove the venom of attachment and hatred. The supreme power of Dharma is described. It is the Mantra that can take away the potent poison of attachments and hatred. Dharma is the fountain of all kinds of auspicious results. Nothing can take place without a cause. If you want to attain any kind of welfare or prosperity you have to depend on Dharma. Surely, progress and prosperity can be attained by means of Dharma. It is a tremendous fire and it can burn away the thick, forest of Karmas. Dharma gives us Moksha and the state of absolute perfection. What an astounding efficacy of dharma has been described ! Enlightened people have given a true exposition of it.

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DISCOURSES 91 But which Dharma can give us all these things? There are many Dharmas in this world. Can every Dharma give you all these benefits? Can you get all these benefits by following any way of life? We have to think of this deeply. That is why the great writer first explains the efficacy of Dharma. When after understanding the efficacy of Dharma, man begins to follow Dharma, he will have understood the nature of Dharma. Let us try next to understand the form and nature of Dharma. For today, this is enough.

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* Only he, in whom the sublime virtues of compas sion, omniscience and an absolute victory over all inner enemies have appeared in their fullness, can expound the mysteries of the doctrines of Dharma. sem * The Buddha said "The soul is not permanent and immortal". Kapil Maharshi said. "The soul is permanent and immortal". But Bhagwan Mahavir said, "The soul is permanent as well as transient". It is permanent in its original form; but transient in its modified form. jaunavaaranporaus * We do not have any enmity against the Vedas, nor do we have any partiality for the Agamas. We love and respect that truth that has been expounded from the point of view of multiple-vision. We have faith in that truth. * Love shows the presence of consciousness even in inert substances. He, who loves the Paramatma can visualize the Paramatma even in a stone. There is no pride in love and there is no suspicion in love. DISCOURSE 6 vacanAd yadanuSThAnamaviruddhAd yathoditam / maiJyAdibhAvasaMyuktaM taddharma iti kIrtyate // The great acharya, Haribhadra Soori, the ocean of supreme compassion expounds the real nature of Dharma. He says that Dharma has two forms; one is the aspect of external observance and activity; and the other is the aspect of internal contemplation and faith. The external spiritual activities cannot be carried out according to your fancy. If it is merely a formal and nominal spiritual activity, even if it is willed by the mind, whenever it is done, wherever it is done, it is not really Dharma. If sinful

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DISCOURSE 6 activities are clothed in the garment of Dharma, they do not become genuine spiritual activities. IT IS NECESSARY TO HAVE FAITH IN THE PARAMATMA WHO IS OMNISCIENT AND WHO HAS ACHIEVED AN ABSOLUTE VICTORY OVER INNER ENEMIES 93 Your spiritual activity must be carried out in accordance with the commands of the Jin. Of course, the Jin is omniscient and has achieved an absolute victory over all attachments and inner enemies. The Dharma that he expounded by virtue of his being omniscient and victorious over the inner enemies, is true and real. There can be no contradiction to the doctrine, that he has expounded. When it is examined from the logical point of view, there is no incoherence or inconsistency in it. He, who has destroyed vices and enemies such as attachments and hatred, on account of his perfect knowledge, describes a substance or an object as in itself it really is. A wrong interpretation is given only if we have either attachment or hatred for a person or an object. We describe a thing in a wrong manner when we do not possess the perfect knowledge that is necessary for seeing and understanding a thing or when we have attachment or hatred for anything. You have a gold necklace with you but you kept it somewhere, some years ago, but you have forgotten that you have a gold necklace. To-day, a friend of yours comes and asks you, "Do you have a gold necklace? I want it for two days". What would you say? You would say, "I don't have a gold necklace". You have a gold necklace with you, but you do not know that you have it. So, what you say is untrue. In the same manner, you may have with you a garland of diamonds; but you do not know whether the diamonds are genuine or merely false diamonds. On account of your ignorance you cannot speak the truth regarding the quality of the diamonds. IGNORANCE, ATTACHMENTS AND HATRED MAKE US SPEAK FALSEHOOD You have a gold necklace. You know that you have a gold necklace but you are attached to it. Therefore, you do not like

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THE WAY OF LIFE to give it to anyone. When a friend asks you for it what would you say? "I don't have it now". That is what you would say; or you would say, "It is cut," or "Someone has taken it". You would say such things; is that not so? Why? You are attached to it! Attachment makes you utter falsehood. In the same manner, if you do not have a deep attachment for the gold necklace but if you hate the person who is asking for it, you would utter a lie. What is the implication of all this? On account of ignorance, attachment or hatred, man utters lies. Therefore, we cannot fully believe the words of a man who is ignorant, attached or hateful. If we believe his words, we would be deceived. WHO CAN EXPOUND DHARMA AND FOUND IT ? The truths of Dharma are so precious that their value cannot be estimated. The value of Dharma cannot be estimated and measured in terms of such precious things of the world like gold, jewels, radium, platinum etc., Can men who have qualities like ignorance, attachment and hatred realize the value of Dharma which is so precious ? Can those who have not understood it, explain it to others properly? Those men who are ignorant, attached or hateful may have intellectual incisiveness and show; they may be able to cast the snares of confounding logicality with intellectual sharpness but Dharma cannot be understood by means of intelligence, and by means of intelligence it cannot be explained to people. A man might have dispelled his ignorance a little; he might have acquired some knowledge of some Shastras and granthas; he might have reduced his attachments and hatred; yet if he does not possess extra-sensory perception, if he does not possess the power of intuition, if he does not possess pure knowledge that has been realized by his soul, and if he has not achieved a total victory over all inner enemies like attachments and hatred; such a man may be a great man in the eyes of some but he cannot found or expound Dharma in a faultless manner. Even if a new Dharma is expounded by such a man, it cannot be faultless. If a man should found a Dharma, it is absolutely necessary

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DISCOURSE 6 that he should have eradicated and rooted out from himself all attachments and hatred. Moreover, he must have great compassion for all the jivas in the world. Only he, in whom these three virtues: Compassion, Omniscience and Vitaragata (victory over attachments and hatred) have developed to the fullest extent, can found and expound a pure and true Dharma. His words will be indisputable. Jin is the name given to such a soul. Shraman Bhagwan Mahavir was one such Jin. Therefore, his exposition is indisputable. Those who possess pure, incisive and lofty intellects find the doctrine of Mahavir to be true and indisputable. HOW CAN ONE BECOME A JIN? The Supreme Soul, Mahavir became a Jin. Jin means victor or conqueror. Lord Mahavir became a victor. He fought a tremendous war against all the inner enemies like attachment, hatred, infatuation and ignorance, which had been existing in his soul for countless ages, pitching their tents in the field of his soul; and he routed them completely and dispelled them from his soul. He liberated his soul from the sway of those enemies and became a victor, and achieved spiritual independence. If you read the story of his heroic war against those enemies and of his becoming a supreme hero, you will understand fully how Mahavir became a Jin. But one cannot become a Jin reeling off high sounding discourses or by dancing and leaping while delivering a speech. OMNISCIENCE ESSENTIAL FOR THE EXPOSITION OF DHARMA 95 The utterances of a man, who has not completely uprooted and cast away his attachments, hatred and ignorance, cannot be indisputable. Such a man's utterances go counter to the path of salvation, and to spiritual welfare, and are not only inconsistent but also self-contradictory. Yes, if one is not omniscient; and if one is not a Vitarag (a victor over the inner enemies); then even if his preaching is inspired by compassion, even if he can speak on renunciation and self-sacrifice, even if

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96 THE WAY OF LIFE he tries to impel others to achieve a victory over such passions and inner enemies as lust and anger, if he is not omniscient, if he is not a Jin, he cannot speak the truth about such imperceptible, metaphysical and mystical concepts like the soul, Karma etc. Such a man's expositions of such imperceptible and intangible ideas like soul and Karma would be inconsistent, incoherent and self-contradictory; and they cannot stand the touchstone test of logical analysis and definition. The theories expounded by such a person will not stand even the test of empirical and practical knowledge, let alone logical examination. Several founders of religions and systems of philosophy were not Jins; were not Omniscient and had not achieved victory over the inner enemies; so their expositions of theories relating to metaphysical realities contained, some self-contradictions and inconsistencies. Being believers in the single point of view, they viewed such metaphysical realities as soul and tried to determine their form from a single point of view. A substance has several forms and meanings. Seeing only one aspect of it, they asserted, "This is the truth about it", and others seeing the same substance from another angle asserted that that view was wrong and that only their view was right; Thus controversies and contradictions arose. For instance, Buddha said, "The soul is only transient and perishable". At the same time, he also opposed the theory. "It is permanent". In the same manner; the composers of the Vedas also said, "The soul is certainly permanent; and at the same time, opposed this theory of the imperishability of the soul. One saw only the perishability or transcience of the soul; and did not see its permanence. Another saw only its permanence; not its transcience. Therefore, their expositions were mutually contradictory. THE EVIDENCE OF OMNISCIENCE IS THE MULTIPLEPOINT OF VIEW ... Bhagwan Mahavir was a Jin and he was omniscient. He did not do so. He saw all the virtues of the soul and the modified forms of the soul and then he said : "The soul is permanent in its

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DISCOURSE 6 97 original form; and is transient in its modified form". The soul remains as it is as a dravya but its states keep changing. The transient nature of a substance lies in the fact that its states change. In this, there is no contradiction or inconsistency. The proof of Lord Mahavir's omniscience is his multiple vision. When Mahavir had become omniscient and conquered his inner enemies and had become a Vitarag, a great brahmin of the time by name Indrabhuti Gautam came to him. He did not approach Mahavir with faith and devotion but he came with the purpose of defeating Mahavir in arguments. Mahavir knew, but in his knowledge there was no hatred or attachment. Mahavir received him with honour. The scholar could not solve by himself the doubts he had regarding some metaphysical truths Bhagwan Mahavir described his doubts and also solved them. Indrabhuti did not have to say anything. Bhagwan Mahavir removed all the self-contradictions that were there in his mind regarding some doctrines; and he established harmony there. He removed the contradictions and brought about coherence there. He taught Indrabhuti the multiple point of view; and the divine vision necessary to expound doctrines. Indrabhuti learnt from Mahavir the power of seeing an object from various points of view; and all disagreements and inconsistencies ceased. That exposition which reduces the contradictions in the minds of people, is devoid of self-contradiction. But it has also another meaning. That statement which is free from the defects of inadequacy, extensibility and improbability, is devoid of contradictions; and inconsistencies. GIVE A PLACE TO DHARMA IN YOUR LIFE Do you have a knowledge of such defects as avyapti? You do not know the meaning of those defects. Who would make a study of them ? You would study them if you could get money by the study. Everything is done for the sake of money. The aim of life for you is to attain physical delights or money which is a means to attain them. Then, what about the soul ? What will happen to you in the other world? After death, where will one be born ? Have you thought about this or not? If a man

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98 THE WAY OF LIFE does not give a place to Dharma where will he be born after his death ? He will only court ruin; go to hell or be born as an animal. There again you will get the pleasures of the five senses; will you not? Think of this calmly. Give a place to Dharma in your life; and for this reason, understand Dharma; understand the true nature of Dharma; and to attain this objective, sit at the feet of the enlightened men and study Dharma. AVYAPTI (INADEQUACY); ATIVYAPTI (EXTENSIBILITY) ASAMBHAV (IMPOSSIBILITY) To understand the true form of the doctrines of Dharma and to determine them with intellectual incisiveness is absolutely necessary. The nature of any object should become free from these three defects. It is not difficult to understand the defects; do not worry. Do not be afraid. Avyapti is the name given to that quality which is present in an object to some extent; not fully. For instance, we say, "The cow is white"; but this is not true of all cows. Some are white; but some are black. The quality of whiteness is not present in a black cow. So, it has the defect called avyapti or inadequacy. Ativyapti is the name given to that quality which is present in one object but which is also present in other objects. For instance; "The animal which has horns is an OX". "Not only oxen, but also cows and buffaloes have horns. Therefore, it is called ativyapti or extensibility. It is very easy to understand the meaning of the defect called asambhav or impossibility. Someone has defined a donkey as that which has horns. No donkey has horns. It is impossible that donkeys should have horns. In other words, the quality is not present in the object. In the words of the Jin we do not find anyone of these three defects. Therefore, in the words of Jin there is no contradiction of any kind. The utterances of some other founders of religion also may be devoid of contradictions; but they may not be omniscient or they may not be Jins. CONCORDANCE ONLY IN MULTIPLE VISION Question: What is the reason for this ? Concordance is possible only in the words of Jin. Is that so?

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DISCOURSE 6 99 Answer: From where do you bring in the words of the exponents of other Dharmas? The original source is the exposition of a Jineshwar. Some have taken some statements of Jin from the single point of view and have expounded their respective dharmas. In those expositions, there is the original statement of the Jin but people whose minds are imitative like some statements of the Jin, but they adopt the single-point of view. Therefore when they proceed to expound their theories on that basis, there arises contradiction. The statements of those who adopt a single point of view cannot be free from contradictions and inconsistencies. Question: The Vedas are believed to be Apaurusheya (not expounded by anyone). Are not the Vedic utterances consistent? Answer: Please understand one point. Whoever makes a statement on the basis of the single-point of view or wherever you find such a statement, it cannot be free from inconsistencies and contradictions. There cannot be concordance in it. We do not hate the Vedas nor do we love the Jain Agams specially. We respect and love all doctrines and theories that are expounded on the basis of multiple-vision. The second point we have to understand is this. No statement can be Apaurusheya. Without a Purusha (a man as speaker) how can there be a statement or a theory? If men do not speak; and if they do not open their mouths and utter anything how can there be any utterance ? It is said that the Vedas were not uttered by anyone and that they have been in existence from times immemorial. The people say that also God created the Universe. If so, did the Vedas exist when there was no Universe at all ? If they did, for whom did they exist ? When some people say that the Vedas were revealed by God, in that statement there is a self-contradiction. The implication of that statement is that God himself revealed the Vedas. All right. Let us assume that God himself composed them but do we find the multiple vision in the doctrines expounded in the Vedas? If there is multiple vision, then there can be no hesitation on the part of anyone to accept the Vedas. But multiple vision is absent in them. Therefore, in the Vedic doctrines there is no concordance.

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100 THE WAY OF LIFE The speciality of the utterances of Jin is this. They are based on multiple-vision. Therefore, the words of the Jin are great. We can see in the doctrines of Bhagwan Mahavir, concordance and consistency. Therefore it is said, "The Jain philosophy is victorious". It is victorious because of its multiple-vision. THEORIES ARE ACCEPTABLE IF THEY HAVE CONCORDANCE The statements of Jins are acceptable for this reason. Dharma means carrying on spiritual activities in accordance with the doctrines of the Jin. Whatever the spiritual activities you perform, if they accord with the doctrines of the Jins, they constitute Dharma. This is the practical aspect of Dharma. Here, there is the need for some caution. Those activities that you perform should not be performed unsystematically or according to your own ideas but they have to be performed in accordance with the prescribed rules and principles. They are to be performed in accordance with the prescriptions found in the words of Jin. The great Acharya while describing the true form of dharma says, "Dharma means performing spiritual activities in accordance with the prescriptions found in the theories expounded by Jin which are free from contradictions and inconsistencies". The hearts of people who perform their spiritual activities with the four lofty emotions namely amity, compassion, love and neutrality with respect to unrighteous people, bloom and flourish with tender sprouts of peace and joy. Whatever the spiritual activity you perform, it must be performed according to the words and commands of the Jins. You have to carry out those activities in the manner that has been prescribed and described by the Jin. You must carefully think of these questions before you perform any activity. For every austerity, enlightened people have given guidance. What spiritual activity should be performed ? Where should it be performed ? When should it be performed ? and with what substances and aids should it be carried out and with what kind of emotion and attitude should it be performed ?

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DISCOURSE 6 HAVE YOU UNDERSTOOD THE WORDS OF THE JIN? You are born in Jain families and so by birth you have found the Arihanth Paramatma, and his philosophy and so you have not had the necessity of examining and realising the con cordance in the words of the Jin. You have found the dharma naturally and you have not had any necessity to examine it You have inherited a true diamond from your ancestors; you have not had the necessity of getting it tested by a jeweller. Ir other words, you have found the diamond of the Jin's philo sophy naturally. Yes, you have in your house a precious gem but you have not seen it. You have not used it and you have been merely wandering about. This is a different matter. You have in your possession, the Jin's words or dharma. Have you understood it? Have you appreciated its value? OBEDIENCE TO PRESCRIPTIONS ESSENTIAL How extraordinary, how wonderful are the words of the Jin! The Jin dharma which is based on the divine vision called Anekanta Vada or the multiple vision can interpret the universe to us as having concordance. It can create concordance in the family and in the society. It can provide solutions to the problems of men. The Jin dharma contains a clear, systematic and simple description of the Mokshamarga or the path of salvation How scientific are the austerities and vows described in the Jir dharma? You never thought of this at any time. You do not think of dharma at anytime. You perform spiritual activities but you do not think of dharma and its meaning. You do no think of dharma but you want to understand it rightly. 10 You must have at least this much of understanding; which austerities are to be carried out? Where are they to be carried out? With what aids and substances have they to be carried out? With which emotions and attitudes should you perform them? If you do not like to think of these things; if you do not desire to know these things you cannot be a true follower of dharma; nor can you perform any austerity rightly. You be lieve that you are performing dharma. That is merely your illusion. It is merely your false imagination. Let us suppose

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102 THE WAY OF LIFE that your son is ill. Your family doctor comes. He examines the boy and writes out a prescription and gives it to you. You bring the medicines from the market. The doctor has given instructions regarding when, how much, and in what manner and dosage the medicines are to be administered to the boy. After having given these instructions the doctor has gone away. The boy takes the medicines but he does not care for the doctor's instructions. He takes them whenever he likes, in whatever dosage he likes and with whatever medium he likes. In that case, what will happen ? Can you call that a proper treatment ? Can medicines taken in such a manner cure the disease ? Can the boy get rid of his illness? Would you allow the boy to take the medicines in that manner ? Would you not stop him from doing so ? If the boy says, "I have to take these medicines and I am taking them. Is that not enough ?" What would you say ? Would you allow him to continue like that? No; you would not; you would remind the boy of the doctor's instructions. You will tell him, "If you take the medicines irregularly and unsystematically you will not recover your health and dreadful complications may arise". Think a little. In order to get rid of your physical ailments, you have to take medicine in accordance with the doctor's instructions and prescriptions and all of you would certainly take medicines carefully bearing in mind the ons of the doctor. In the same manner, you have to attempt to get rid of your spiritual illness. Your soul has in it such ailments as attachments, hatred, lust, anger, arrogance, pride etc., which have been there through countless lives and is it not necessary to act according to the Jin's prescriptions in order to get rid of your spiritual ailments? Can you get rid of your ailments like attachment and hatred by performing spiritual activities irregularly and unsystematically not caring for the Jin's commands and prescriptions? Your ailments will not be cured but you may have to face dreadful consequences which appear as a reaction. JATASHANKAR'S PROBLEM ! Jatashankar was suffering from stomach-ache, He knew that stomach-ache would subside if Hinguashtak choorna, a

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DISCOURSE 6 103 medicinal powder was taken. He had read about it in a book or he might have heard it from a doctor. He went to the market and bought ten tolas (a unit of weight) of the powder. The bottle containing the powder had a label stuck to it. Misreading the instruction on the label, he consumed all the powder on the same day. In the night, there arose a terrible burning sensation in his stomach. The stomach-ache greatly increased. He went running to a doctor for consultation. Hearing what he said, the doctor laughed uproariously; and said, "Jatashankar, you must not take medicines thus as you like. You should take medicines only according to our prescriptions. Instead of taking the powder in small doses you have consumed all the powder in the bottle. You have done a good thing in coming to me at once; otherwise it would have been dangerous." You must be able, at least, to understand what is written on the label. Even if you are able to read; you must be able to understand what is written. Jatashankar had read the label but had not understood it; he had not understood it correctly; he had understood it incorrectly. He had consumed ten tolas of the powder within a day. What was the reaction? IF YOU DO NOT KNOW DRIVING, KEEP A CHAUFFEUR You must read the scriptures and you must be able to understand them aright. To read them, you need a thorough knowledge of Sanskrit and Prakrit. You need the aid of those who are well-versed in the scriptures to understand them. Above all, you need a sharp and incisive intelligence; or you surrender yourself at the feet of those preceptors who live according to Dharma; who have mastered the Dharmagranthas; and carry out your spiritual activities in the manner prescribed by them, without doubting or disputing their injunctions and without any specious reasoning. Just as, if you do not know driving, you engage a chauffeur and travel to your destination, if you do not know the Dharmashastras seek the aid of those who know. If you do not know driving; and if you drive your car, you will face a calamity. Either learn driving or sit quietly in your car and repose trust in your driver. You tell me what is to be done.

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104 THE WAY OF LIFE PERFORMING SENSELESS AUSTERITIES Do you desire to study the scriptures that contain the doctrines of the Jin? Do you desire to understand them? If so, please join me in this endeavour. Yes. But you have to discard your attachment to your house and to your shop. You have to study day and night; as long as you are alive. If you cannot do that, act according to the prescriptions given to you by those who know; having full faith in those prescriptions. Will you believe in them? Will you perform your religious and spiritual activities at the time prescribed; at the place prescribed; and with the substances and aids prescribed? Will you carry out those activities austerely, respecting the prescriptions? There is no method in your performance of austerities; you do not have respect for principles; you do not think of the propriety of time and place. There is a total absence of the appropriate emotions and attitudes in you; but how proud you are of such senseless activities! Stop such senseless activities; develop the necessary awareness; otherwise, there will be a dismal reaction. ARE YOU FEELING GUILTY OF YOUR MISTAKES Well, at least, do you realize that you are not performing your spiritual activities according to the prescriptions of the Jin? If you are aware of it, are you unhappy about it? Will you admit with a sincere heart that you are not performing your spiritual activities according to the Jin's prescriptions; that you are carrying on those actions without devotion and austerity and discipline? Would you say, "Those people, perform austerities according to the Jin's prescriptions... When will I be able to perform spiritual activities thus? When will I have that good fortune ?" Will you think thus? You commit mistakes; but you do not consider them as mistakes. When that is so, how can you regret your mistakes and feel unhappy about them? How can you have any reverence for those who perform austerities in the proper manner? Since you do not have the objective of performing your austerities in accordance with prescriptions, you cannot attain Dharma in this life. The great acharya, Haribhadra Soori advises people to perform spiritual austerities

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DISCOURSE 6 105 as prescribed in the Shastras. He says, "It is Dharma if it is carried out according to prescriptions; otherwise, it is not". DO NOT IGNORE THE INJUNCTIONS OF THE JIN! The real form of Dharma is being described. It is not only the present life that is concerned with Dharma; the question of all your future lives is concerned with it. Negligence, at present, destroys the happiness of all your future lives. I do not insist that you must commence all the austerities at once, to-day, but I insist that whatever spiritual activities you carry out, you must perform them according to the words of the Jin, and with a proper knowledge of those prescriptions. Where should they be carried out ? With what mental state and attitude should they be carried out ? With what aids and substances should they be performed ? Think well about these points. In case, some mistake occurs at any time; and mistakes can occur; never say this : "Everything is right. All people perform austerities in the wrong manner. Who will perform, at least, these austerities in this life? We shall perform our austerities only thus. The shastras may contain many prescriptions. We cannot follow all those rules". Do not utter such despicable words. Never neglect the prescriptions of the Jin. If you cannot perform those activities, do not perform them but do not introduce the element of impropriety and irregularity into your spiritual activities. Remember this point. It is not a great mistake if you do not perform spiritual activities which are in conformity with the prescriptions; but it is a terrible sin to believe that impropriety is beneficial and to treat the prescriptions with disrespect and contempt. It is adharma or unrighteousness. Committing sins in life, out of ignorance is not a great sin; but it is really dangerous to believe that sin should be committed and to do sinful activities deliberately and for the fun of it. On account of this, you will be bound by Nikachit (inevitable) Karma and you cannot get relief from it unless you taste and experience all the dreadful fruits of that Karma.

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106 THE WAY OF LIFE WHEN CAN THERE BE CONFORMITY TO THE JIN'S PRESCRIPTIONS IN SPITITUAL ACTIVITIES ? Now-a-days, we can see everywhere people who do not obey prescriptions in performing spiritual activities. Not only this; they perform those activities improperly and believe that to be the proper manner. If any principles are prescribed, they ignore them; or get irritated by such prescriptions. Such people are not really lovers of Dharma; but they are the foes of Dharma. In their hearts, there is no love for Dharma; but there is only contempt or hatred. Where there is love for Dharma, there will be no neglect of principles. There will be a natural and spotaneous conformity to prescriptions in such a cases. LOVE FOR THE PARAMATMA ESSENTIAL IN WORSHIPPING HIM. Have you understood the meaning of my words? Perform your spiritual activities with heartfelt love and devotion and in accordance with the prescriptions of the Jin. You must have the feeling of love for the Paramatma in your heart; you must have a selfless love and devotion in order to carry out the austerities relating to the worship of the Paramatma. You should not have any selfish or ulterior motives in worshipping the Paramatma. You must not desire to get any benefit or boon from the Paramatma. You must desire only to attain him. If the aspiration to attain the Paramatma appears in you, you will dedicate all that is yours to the holy feet of the Paramatma. At such a time, you would not like anything except the Paramatma. When the flood of love for the Paramatma begins to flow in your heart, all your materialistic desires would be carried away by the flood. If such love and affection arise in your heart for the Paramatma, you will not have peace of mind without seeing his image; and you will not be able to eat your food without worshipping him. LOVE ENABLES US TO SEE LIFE EVEN IN A LIFELESS OBJECT In the morning, soon after you get up, you will remember the Paramatma; and you will close your eyes thinking of him

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DISCOURSE 6 107 and forgetting everything else : and you will repeat his name forgetting everything else. While you are performing that japa you will become eager to have a darshan of his holy face. Keeping away all the impediments of the body, wearing washed and clean clothes, you will go to the temple of the Paramatma. But you may say "Where is Paramatma in that temple? In the temple, there is only the stone-idol of the Paramatma". Of course, in the temple, there is only the stone-idol of the Paramatma but those who are mad after the Paramatma visualize him even in that stone-image. The desire of the moth for the star; of the night for the morrow, animates their souls and in their mad hunger for eternity, they visualize heaven in a grain of sand and eternity in a moment. The mad lovers of the Paramatma see him even in that stone-image! This is familiarity bred by love, and an introduction to love. Sri Rama visualizes Lakshman in his corpse.. According to the Jain Ramayan, Sri Rama carried about the dead body of Lakshman on his shoulders in Ayodhya for six months. What was that? That was Sri Rama's love for Lakshman. Love can see life even in an inanimate object; To a person who is devoid of love even a living being appears to be inert. The lovers of the Paramatma, who can see the Paramatma in a stone, can visualize in a mere jiva, the soul that is the very embodiment of Sachchidanand (Truth, Goodness and Beauty), or the Supreme Reality. That stone, which assumes the form of the Paramatma, becomes worthy of being worshipped and adored, in the eyes of the lovers of the Paramatma. Such people, by means of that very image, reach the feet of the Paramatma, float on the waves of devotion, and with their eyes welling with tears of joy; with their hearts thrilled by the grandeur of his face; and with a voice shaken with the sublime emotion of devotion, they meet the Paramatma face to face in their imagination and attain a spiritual communion with him. Become lovers of the Paramatma and then there will not be any unnecessary arguments or specious reasonings. Those who do not know the meaning of love; and those who have not tasted the sweetness of the nectar of sublime love, get entangled in a tangle of dry logic, dreary arguments and specious reasoning.

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108 THE WAY OF LIFE If your heart is full of the love for the Paramatma; you will surely visualize the Paramatma in the early morning; you know that the great scholars well-versed in the scriptures say that the early morning is the proper time for visualizing the Paramatma or for having a Darshan of his face. Heartfelt emotion is all important in austerities (performed with love). The importance of time is subsidiary. If you have devotion and love, substances and time will make themselves available to you. Whenever the lovers of the Paramatma get an opportunity of having a darshan of the Paramatma, they go into the temple and get a darshan of the Paramatma, they go into the temple and get a darshan either at noon or in the evening. If on any day, they cannot go to the temple, their souls experience great unhappiness. Their souls writhe in pain. WHERE THERE IS LOVE, THERE IS CONFORMITY TO RULES If any enlightened person describes the method of worshipping the Paramatma to the lovers of the Paramatma, they do not get angry; they do not ignore his words; on the other hand, they listen to his words with enthusiasm and will adopt the method he describes. The enlightened persons describe and prescribe these methods and means. People must enter the temple uttering the expression, "Nisihi (I promise not to do anything wrong here); they should perform three circumambulations round the temple; they should prostrate three times to the Paramatma; they should perform three kinds of worship namely, Angapuja (Worshipping by touching the idol) Agrapuja (Worshipping before the idol), Bhavapuja (Worshipping him in one's heart); they should contemplate on the states of the Paramatma; (the disguised state; the enlightened state and the transcendental state), they should see only the image of the Paramatma; they should realize the full significance of sound, sense and symbol etc. The lovers of the Paramatma adopt all these methods and means. WHERE THERE IS LOVE; THERE IS DEDICATION Would you go empty-handed to the Paramatma whom you love? Would you go to him wearing dirty and soiled dress?

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DISCOURSE 6 All of you go to the temple, don't you? see in the temple? Do you go to see Paramatma? Why do you go to him? from him or to give him something? you take there? Would you not carry from your home all the necessary substances for the worship? May we hope that you would not perform the worship wearing the red and yellow dress kept in the temple? Would you not perform the worship wearing clean and beautiful dress? Would you not go to the temple carrying with you sandal-paste, saffron, incense-sticks, ghee-wicks, fruits, offerings etc. WHY DO YOU GO TO THE PARAMATMA? IS IT TO RECEIVE OR TO GIVE ? Whom do you want to the stone-image or the Is it to get something What substances would 109 From the Audience: We do not take anything to the temple. We wear only the dress that is kept in the temple, for worship. Reply: Have you become so poor? Is that the reason for your not taking anything to the temple? or you must be selfish. You go to receive......selfish people are interested in what they can get. That is what they understand. One day, Lord Shankar appeared before Jatashankar. He said to Jatashankar, "Son, I am pleased with you. What do you desire from me ?" Jatashankar asked, "What is the manner in which you give anything?" The Lord said, "Dear son! I give one hundred for one; If you give me one rupee, I will give you one hundred rupees. Jatashankar thought that this was his first meeting with God; and he had heard that God would vanish in a moment. He wondered how he could believe God's words. God might disappear soon after he gave him his rupee. He would lose his rupees. He thought so. Jatashankar was a clever person. He thought, and a plan flashed to him. He said to God. "Oh God! you are gracious and magnanimous. If I give you one rupee you will give me one hundred rupees. You kindly do so. Think that I have given you one rupee; and give me ninety nine". God kept staring at him.

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110 THE WAY OF LIFE WHAT ARE YOU DOING ? Jatashankar only wanted to receive and did not want to give.. What is your condition? Why do you go to God; is it to receive or to give ? Would you go God to give him anything? Would you go to worship him ? and would you take with you the best articles ? Would you go wearing beautiful dress ? or would you worship wearing the red and yellow and dirty dress kept in the temple ? If that is so, where can be any devotion in you? You go to a holy place; a place of pilgrimage; at least, there would you not perform worship with auspicious substances of your own ? At least, you would obey the prescribed rules and principles. You know the rules and prescriptions relating to a pilgrimage. You do not know the rules. You have no knowledge of the rules and prescriptions regarding the spiritual activities. You have no love or devotion for the Paramatma. Yet you believe that you are performing spiritual activities. What a terrible ignorance ! You must fully concentrate on the point that you must perform your spiritual austerities in accordance with the rules. If you perform the spiritual activities according to prescriptions, in the right place, at the right time and in the right manner, with the right substances you will attain the Paramatma; and your soul will become perfect, enlightened and liberated. This is enough for to-day.

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aaaaaaaaaaaaaaaaaaaa * Sharp intelligence is necessary to understand whether what is stated in the Dharmagranthas is true or untrue. * Even sharp intelligence if it is not pure and free from obstinacy and wrong insistence and dogmatism. brings about disputes and controversies in the sphere of Dharma. It brings about indecisiveness and vacillation in one's life. * In the tradition of the Jain Sadhus there was and is the convention of studying other dharmas. Other dharmas do not seem to include the study of the Jain Agamas. * Intelligent people can be taught; and can be made to understand truths by means of love and logic. They will only rebel if we get angry or irritated while teaching them. * We cannot believe even the logical arguments of men who have hatred and attachments when they speak about metaphysical subjects. When they use specious arguments, their logic becomes self deceptive, and suicidal. Qaxraavaaravaaraavaans ozhoezhrakhovkhobkhobkhodookhod DISCOURSE 7 The great scholar and acharya Shri Haribhadra Soori, after having described in his work, Dharmabindu, the efficacy of dharma; explains the real form and nature of Dharma.. The great acharya describes the form of Dharma in a touching manner. Addressing those people who come to gain access to the sphere of Dharma after having seen and heard about the tremendous efficacy of Dharma, he stops them at the threshold and says, "Do you want to enter the sphere of Dharma ? Do you want to experience the unexampled efficacy of Dharma ?. Then, first you have to believe the Agams. You must accept the

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112 THE WAY OF LIFE authority and veracity of the Shastras which contain an exposition of the spiritual doctrines. In every sphere, belief in the authenticity of authoritative texts has been considered essential. People have to accept the authenticity of certain texts in the spheres of law, science, Ayurved and the allopathic medicine. In the matter of Dharma, you have to believe in and accept the authenticity of the Dharmagranthas. IN THE SPHERE OF DHARMA, DHARMAGRANTHAS SHOULD BE TRUSTED Just as in other spheres, man cannot be arbitrary, even in the sphere of Dharma, man cannot be arbitrary. In the sphere of science, experiments are conducted on the basis of some theories. The theories that have been experimentally proved become universally accepted laws, and they become authentic theories. Just as there are such branches of knowledge as physical science, the science of physiology, psychology; just as there are authentic works and treatises in those branches of knowledge, and just as studies and research are carried out on the basis of those works; and experiments are conducted; in the same manner, there is the science of metaphysical theories and the science of the soul. There are two kinds of science, namely, physical science and the metaphysical science. We do not hesitate to believe the theories expounded in the sphere of physical sciences; then why should there be any hesitation in accepting and believing the theories in the sphere of metaphysics and spirituality ? Those enlightened men who have exhorted people to perform spiritual activities have also described the manner of performing them. Without a knowledge of this prescription, how can you perform Dharma ? In order to know this, you have to seek the aid of authentic granthas you cannot perform your spiritual activities properly without the aid of those granthas. If you try to perform Dharma without that aid, it will only become adharma. Observe the life of those who perform spiritual activities blindly following others, or with an imperfect knowledge. In such a case, there will not arise any spiritual excellence; and there will not take place any spiritual elevation or transformation.

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DISCOURSE 7 113 BLIND IMITATION : AN ILLUSTRATION Once, a Sadhu came to a town situated on the outskrits of Rajasthan. There were some Jain families also in that town. They were extremely delighted on seeing the Sadhu. They went to the Upashraya (a religious centre); saluted the Sadhu and took him to all the houses to give him Biksha (food). They were extremely hospitable to the Muniraj. The Sadhu said to the devotees, "You must come to the Upashray in the evening to perform the Pratikraman i.e. atonement. You must perform Pratikraman along with me." Those people said, "Maharaj Saheb! We do not know how to perform Pratikraman". The Guru Maharaj said, "You must perform it as I perform it." They all agreed to this suggestion. In the evening, they went to the Upashray. The austerity of Pratikraman began. They carried out the austerity as he was doing it looking at him. They were only carrying out the activity but they did not understand anything of it. Even in performing the activity those people had a difficulty. The Muniraj felt some pain. He was about to fall into an epileptic fit. The Pratikraman was going on well; but the Muniraj had an epileptic paroxysm. He lay down on the floor flat. His hands and legs began to shake. Bubbles appeared at his mouth. The devotees thought that even this was an activity relating to Pratikraman. Thinking thus, they also lay down in the same manner and began to shake their legs and hands; but bubbles did not appear at their mouths. When the Pratikraman was over, the Muniraj said to the devotees "Please tell me. I think you performed the Pratikraman as I performed looking at me, at every step." One devotee said, "Yes. We performed every activity correctly as you performed it, but one thing has remained incomplete". The Gurumaharaj asked him, "Which one has remained incomplete?" The devotee said, "Bubbles appeared at your mouth; but no bubbles appeared at our mouths. We too lay do vn flat like you; we too shook our hands and legs; We did everything; but only bubbles did not appear at our mouths. This breach has occurred".

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114 THE WAY OF LIFE PERFORM SPIRITUAL ACTIVITIES WITH A PROPER KNOWLEDGE OF THEM Those who perform spiritual activities, looking at others and imitating them, spoil and distort the activities. Those people referred to above performed the austerity of Pratikraman but they did not know its meaning and method. Those who want to perform Pratikraman must consider Avashyak Sutra as the authentic grantha; must study it thoroughly and understand the Sutras and their meaning; and then they should perform Pratikraman. From the Audience: We do not know even the meaning of the word, Pratikraman. Maharajashri : Therefore, even after you perform Pratikraman, you will not hate sins. Your sins in life have not been reduced. "We should not commit sins thus", This idea also has not become firm in your minds. What do you gain by performing Pratikraman without knowing the Shastras that contain a description of the method of performing it? There are only a few people who perform Pratikraman every day. On such holy days as the festival of Paryushan, lakhs of men and women perform the austerity of Pratikraman. How is that austerity performed by them? You perform the austerity is some manner; but do you have respect for and faith in the Shastras that contain a description of the austerity? If not, that austerity will not be a spiritual activity, in the true sense of the term. Whatever austerity you want to perform, you need a knowledge of the Shastra that describes the austerity and you must have respect for it, and you have to perform the austerity as prescribed in the Shastras. A SHARP INTELLIGENCE IS NECESSARY TO UNDERSTAND DHARMA The great acharya says with a broad and generous point of view that spiritual activities should conform to indisputable prescriptions. Aviruddhadwachanath. Vachana means here Shastra; Whatever Shastra it may be; whoever might have

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DISCOURSE 7 expounded it, it must be consistent and indisputable. It must not contain any contradiction and it must be indisputable. Not a gross intelligence but a sharp intelligence is necessary, to understand the statements in the Shastras and to scrutinize them one needs a sharp intelligence. Hence, the acharyashri has said elsewhere; Dharmosukshma Buddhigrahyah: Dharma can be understood only with a sharp intelligence. In order to distinguish between truth and untruth in Shastras one needs a sharp intelligence and an incisive and expert intelligence. THE KNOWLEDGE OF SANSKRIT AND PRAKRIT IS ESSENTIAL FOR SCRIPTURAL STUDIES Question: Our Dharmagranthas are written in Sanskrit and Prakrit. But we do not know those languages. How can we read them? We cannot understand them. 115 Answer: If you have to read great books in science; if you have to study the books on physical science and the science of physiology, but if those books are in English, would you not learn English to study those books? Similarly, if you want to understand the Dharmagranthas you have to learn Sanskrit and Prakrit. At present, the study of those books has become very easy. Some of them have been translated into Gujarati and Hindi. Now, you can read them in your own languages. Do you really desire to study them? If you cannot understand the Dharmagranthas yourselves, you can approach the Sadhus who have mastered them. Seek their aid and understand the principles found in those books. You have intelligence; but you have to sharpen it; and make it incisive. For this purpose, you have to study logic also a little. From the Audience: That is possible only in the studentcareer; but now we have neither the time nor the taste for studies. What can be done? THE PEOPLE OF TO-DAY ARE SLAVES OF LUST AND LUCRE Maharajashri : Even those who are students do not study Sanskrit and Prakrit. They study only to pass an examination;

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116 THE WAY OF LIFE not to acquire knowledge. The knowledge of languages acquired in schools is not enough to understand Dharmagranthas. During the British regime, the study of Sanskrit and Prakrit was completely neglected. At present, the aim of studying anything is money; not knowledge. At present, man has been giving importance to money and sensual pleasures. There is no place at all in life for spiritual endeavours. Please see. In our country, no university offers a course of studies in Dharma. There is no faculty relating to Dharma. There are such courses as law, science, commerce, arts etc. There is no faculty for spiritual studies. Students have been learning English along with the provincial languages but they are ignoring Sanskrit and Prakrit. Most of the books relating to the Dharmas of our country are in Sanskrit or Prakrit. How many scholars are there who have mastered these languages? Even if facilities are provided for the study of these languages, how many are willing to study them? Sanskrit and Prakrit are not used in any activity of the life of the people. The objective of performing spiritual endeavours is absent. When that is so, who will study Sanskrit and Prakrit? People will not have any taste for the study of Dharmagranthas without a realization that spiritual endeavours are inevitable in life. The modern life is completely influenced by lust and lucre. What place has Dharma in life? How much importance is given to it? When Dharma is not even understood, how can it have a place in life? Understand the nature of Dharma because you have in your possession your intelligence. From the Audience: We have intelligence but not a sharp intelligence. Maharajashri: If you have intelligence, you may make it sharp. You must carry out the endeavours that will sharpen your intelligence. To achieve this, I tell you to study logic; but who has the time to study it? Without effort, how can an objective be attained? EVEN SHARP INTELLIGENCE HAS TO BE PURE Here is another point. Please listen. You cannot understand the truth expounded in Dharmashastras merely because

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DISCOURSE 7 117 you have a sharp intelligence. The intelligence has to be sharp but at the same time, it has to be pure. Dharma is not a thing that can be understood by means of intellectual arguments. If your intelligence does not have purity; if you do not have a genuine desire to understand the meaning of the doctrines of Dharma then a merely sharp intellect produces only confusing controversies and disputes in the sphere of Dharma. At present, we see so many creeds and ideologies; how did they emerge? They have resulted from the contentions of intelligent people. When men of sharp intellect grow obstinate and fanatical they cause all sorts of controversies in the sphere of Dharma. Such an attitude produces in man's life indecisiveness and vacillation. THE TRADITION OF STUDYING OTHER DHARMAS AMONG THE JAIN SADHUS We find the unique example of Siddharshigani in the history of the Jain Shramans. Siddharshi became a mendicant, in his youth. He possessed a very sharp and incisive intelligence. After mastering the Jain philosophy, he studied and mastered the other philosophies of India. This is an extraordinary speciality of the Jain tradition. It is not correct to think that the Jain Sadhus and Sadhvis study only the Jain philosophy. Those among them who possess a sharp intelligence are made to study the other philosophies of India also. This is a tradition that has been in existence from times immemorial. Even to-day, the tradition has been continuing. The Jain acharyas have been faithful to the originals in their exposition of the six Darshanas, the six systems of Indian philosophy. If they have also refuted them, they first determined their authenticity and then refuted them. If we look at the other side of the picture, we find that the Sadhus and Sanyasis of the other Dharmas probably do not make a study of the Jain philosophy. Therefore, they cannot determine the authenticity of the Jain philosophical doctrines. The world famous philosopher Dr. Radhakrishnan has not properly explained and determined in his work, "Indian Philosophy" the theory of anekantavad or the multiple-point of view because probably he did not make a deep study of Jain Dharma. Dr. Radhakrishnan has defined Anekantvad in the same manner in which Shankaracharya has defined it.

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118 THE WAY OF LIFE Question: Why is it that the followers of the other Dharmas do not study either the Jain Dharma or the Bauddha Dharma ? Answer: That is so because the Vedantic scholars believe that Jains and Bauddhas are atheists. They have their own definitions of Astiks believers and Nastiks non-believers. According to them, those who believe in the Vedas are believers; and those who do not, are non-believers. They keep away from reading the granthas of such atheists. They fear that they too may become atheists! They have that fear. Such a fear does not exist in the philosophers of the Jain tradition. Those who are intelligent; who have studied logic; and who can determine on the plane of logicality, whether a theory is true or untrue are permitted to study all Dharmas. If your intellectual vision has developed, you study any Dharma; no adverse effect will fall upon you. You may study them fearlessly. SIDDHARSHI WAS ATTRACTED TOWARDS THE BAUDDHA DHARMA Siddharshi studied the Jain philosophy; and then he studied the Vedic philosophy and Buddhistic philosophy. The Buddhistic philosophy fascinated his incisive intellect. He went to a Bauddha acharya and was studying Buddhistic philosophy with his aid. The Bauddha acharya also was deeply impressed by Siddarshi's capacity for farsightedness. He felt very happy thinking that Siddharshi would become a Buddhist. The Bauddha acharya thought, "Siddharshi is being suddenly influenced by the doctrines of Buddhism; and has begun to praise Buddhism". One day, he sat lovingly near Siddharshi and said to him, "Siddharshi, you like Buddhism; do you not ?" Siddarshi said, "Yes, The doctrines of Buddhism appeal to me greatly. I find them very convincing". The acharya said, "If so, you become a Buddhist. The society of Buddhists welcomes you heartily. You will become a great Buddhistic acharya. You will be able to preach to the world, the path of Nirvana; as expounded by the Buddha." Siddharshi was fascinated by the affectionate words of the Bauddha acharya. He thought, "I find that Buddhism is more

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DISCOURSE 7 119 logical and convincing than Jainism; the middle-path or the path of moderation preached by the Buddha appeals to me as being great, so I should become a Buddhist.. But I should not remain here; because that would amount to being unfaithful to my Guru Maharaj. I should go to him; and I should tell him about my views; and then after that, I will come here and become a Buddhist". Thinking thus, he informed the Bauddha acharya of his opinion. The Bauddha acharya also was a very intelligent man. He thought, "If Siddharshi goes to the Jain acharya and tells him about his desire to become a Buddhist, he will refute Buddhism by means of the anekantvad or the theory of multiple-vision which is irrefutable. If that argument appeals to him, he will consider Jainism as a great dharma." Thinking thus, the Bauddha acharya said, "Look here, Siddharshi, if you go to the Jain acharya, he can influence you with the logic of Jainism. Then you will consider Jainism itself great. Even if you decide not to join Buddhism, you must come here; and have a discussion with me." SIDDHARSHI RETURNS TO THE JAIN ACHARYA Siddharshi had a plain and frank heart. He agreed to act according to the wishes of the Bauddha acharya and went to his Gurudev. He explained to his Gurudev the logicality and the greatness of Buddhism. The Gurudev heard all that calmly. He did not get angry at all; nor did his affection for his disciple grow less. Yes, this is a very great matter in our society of ascetics, and mendicants. If one's own disciple praises another dharma and says that it is great how can one tolerate it? If such an event occurs to-day, one would be wild with rage. Siddharshi's teacher was a man of great enlightenment and equanimity. He knew well that the logical doctrines of Buddhism could create a commotion in the mind of a disciple who possessed a strong and incisive intellect. Men of sharp intellects can be convinced either by logic or by means of a loving presentation of ideas. Such disciples rebel if they are treated with anger or contempt. Those scholars who become excited on hearing the proposition cannot establish an excellent opposite argument of refutation. Siddharshi was indeed very

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120 THE WAY OF LIFE fortunate in having a Gurudev who was a versatile genius. If he did not have such a preceptor, the Jain tradition would have lost a great scholar and Sadhu. The Gurudev listened to Siddarshi calmly. Then, he took up every statement of Siddharshi and disproved it by an irrefutable argument. Siddharshi was greatly amazed. "The Jain arguments and doctrines are wonderful. The Buddhistic philosophy is nothing before Jainism." He felt so and said to his Gurudev, "Gurudev ! The Jain philosophy is great. Now, I do not want to become a Buddhist. But I have to go and meet the Bauddha acharya to inform him of my decision". The Gurudev did not prevent him from going. He did not fear that he would lose his disciple. He did not fear that his disciple would again be caught in the snares of the Bauddha acharya's arguments. The Gurudev did not have any worry. He had faith in his disciple. He knew that the disciple would not remain there without informing him. Even if he was influenced by the arguments of the Bauddha acharya, he would come to tell him about it and he thought, "When he comes back, I can change his mind". SIDDHARSHI WENT TO THE BAUDDHA ACHARYA The same thing happened. Siddharshi went to the Bauddha acharya. He presented an argument to show him that the Jain philosophy was great. The Bauddha acharya gave a counterargument and established the superiority of Buddhism. Siddharshi who liked logic again felt impressed by the Bauddha acharya's argument. Again, he went to his Gurudev. He reported to him the arguments of the Bauddha acharya. The Jain acharya refuted the arguments and established the superiority of the Jain Dharma. Siddharshi found his arguments irrefutable. Siddharshi's sharp intellect began to waver. He, thus, went to the Bauddha acharya twenty one times. SIDDHARSHI READ THE "LALITAVISTARA" When Siddharshi came back to his Gurudev for the twenty first time, the Gurudev did not start an argument with him. He did not spread the net of logic. Leaving a Dharmagrantha at

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DISCOURSE 7 121 his seat, he went out. Siddharshi thought, "It will take one hour for the Gurudev to return. What shall I do in the interval?" He took up the book that was lying at the seat of the Gurudev and began reading it. It was Dharmagrantha entitled, "Lalit Vistara". It was a commentary on the sutra, "Namothunam" (Containing a description of the greatness of the Arihantas). who had written it? The work had been written by Acharya Haribhadra Soori who is the author of "Dharmabindu". Siddharshi read the work Lalitvistara. The Gurudev purposely delayed coming back. He strongly hoped that Siddharshi would read the Lalitvistara. As he continued to read the work, he realized the truth and soundness of the doctrines. His faith in the truth of the Jin's words became strong. On reading that work his intellect, his heart and his innerself were fully convinced of the truth and soundness of the doctrines. He was supremely satisfied and happy. He was absolutely convinced that the Jin's words were true and sound. SIDDHARSHI REMAINED A JAIN SADHU When the Gurudev returned, Siddharshi fell at his feet; there were tears welling up in his eyes. The Gurudev patted him on the head. Siddharshi said, "Gurudev ! You are extremely kind to me. You have taken care of me with great patience. Your benefaction is inestimable !" Later, Siddharshi wrote the work, Upamiti Bhava Prapancha Katha which is a unique Upanaya (Symbolic) grantha. You must read it some time. Have you understood anything from this incident? The work, Lalitvistara completely changed him and made his faith in the words of the Jin unshakeable and strong. It filled his life with Dharma. It made his life fruitful by creating in him an adoration for Charitra Dharma. If one should determine and realize that the words of the Jin are indisputable one must possess an incisive intellect. If one cannot thus analyse and determine their soundness, one may have faith in them; and that faith will show him that they are sound and irrefutable. Have the faith that there can be nothing false or disputable in the words of the Vitarag who was completely devoid of attach

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122 THE WAY OF LIFE ments and hatred. The words of those who have attachments and hatred cannot be trusted as authentic and true. Yes, this is the most important point ! THE LOGIC OF THOSE WHO HAVE ATTACHMENTS AND HATRED IS WRONG AND ILLOGICAL Now-a-days, you repose too much trust in the words of people who have attachments and hatred. Of course, you have to trust others in your worldly life and its affairs but you should not trust even the logical arguments of those who have attachments and hatred when they speak of spiritual, transcendental and other-worldly matters. Their arguments and logic would be wrong and specious. The snares of specious logic can blind you even to the truth, for sometime and can even defeat the truth by entangling you in the meshes of wrong arguments. My desire is that you should not be entangled in the affairs of this world. The other-worldly and transcendental truths cannot be determined by means of logic and intellectual analysis. If by such arguments and distorted counter-arguments truths could be established at any time, there should have appeared unanimity by this time; but it has not appeared.. DO NOT WANDER ABOUT IN SEARCH OF THE KNOWLEDGE OF DOCTRINES If you want to adore Dharma, and in order to practise Dharma if you want to know the real nature of Dharma, you need not wander here and there in search of such knowledge. You have in your possession the Dharma preached by the Paramatma Jineshwar. You have got the Dharma expounded by the Vitrag Paramatma, the omniscient. You endeavour to understand the doctrines of this dharma. The Jain dharma gives you an extraordinary knowledge of spiritual doctrines that can dispel the dreadful darkness of deep ignorance. This knowledge can eradicate the anguish, sorrow and worry of the inner self. Study the philosophy of anekant. vada which can bring about concordance among ideologies that are mutually contradictory. Study the Nayavad which can

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DISCOURSE 7 123 demonstrate firmly opinions and beliefs separately. Study the life-science that can give you knowledge of all the living beings. Understand the nine principles that are systematized and organized into a single harmonious whole. You do not pay attention to the philosophy which is easily available to you; and you wander about in search of other philosophies. Be cautious lest you should lose your way and go astray. Question : Can we not go to places where we can hear good doctrines expounded? Answer: What is good ? Is it good, if it is entertaining to hear? Is it good if it is delightful to hear? What is good and what is evil ? Can you distinguish between them? Do you know that certain things which appear good outwardly may be bad inwardly? Appearances are deceptive. Do you know that ? Children like sweets even if they are mixed with poison because they see only the outward form of sweets but they do not see the interior poison. This kind of thing happens even in the matters relating to Dharma. Outwardly, certain theories appear to be fair but inwardly they are foul. You become sensible and enlightened; then there will not be any anxiety. An intelligent intellect is of the greatest importance. Until you acquire such intellectual incisiveness do not go to listen to all sorts of people. Do not read the literature written by all sorts of people. Otherwise, you will be entangled in confusions. Confusions and complications are harmful in matters relating to the soul, and in the other-worldly and transcendental matters. Clarity is essential in those matters. The road must be clearly visible. The Dharma expounded by the Jineshwar Paramatma shows a clear way to attain spiritual elevation. But you have to understand the Dharma; and for this, you must study Dharmagranthas, listen to discourses on them; and you must contemplate on those ideas and assimilate them The acharyashri is explaining the real nature and meaning of Dharma. In this phase, he says that Dharma means those spiritual activities which agree with indisputable doctrines. He says that the authenticity of spiritual activities depends on

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124 THE WAY OF LIFE Dharmashastras. You have to believe that the Dharma expounded by the omniscient Vitarag is authentic and sound. Attach. ments, hatred and infatuation render doctrines unsound and un. reliable. These attachments and hatred cause false and insincere activities. ATTACHMENTS, HATRED AND IGNORANCE ARE DANGEROUS Attachment brings about partiality and prejudice. Hatred brings about contempt for others. Even if what others say is True hatred does not allow people to recognize the truth in their expositions. Even if your statement is untrue and faulty, attachment makes it appear to be true and sound. Moha means intoxication or ignorance. Ignorance is the mother of all evils. On account of the ignorance of the soul, the Jiva i.e. man experiences anguish in this mundane life. The words of those who are blinded by attachments and hatred are not to be trusted, because they can utter only faulty and untrue things. Did not Marichi mislead and misguide Prince Kapila ? Prince Kapila asked Marichi, "Do not you have Dharma in your possession ? Why do you not accept me as your disciple? Why do you want to send me to the society of mendicants who follow Bhagwan Rishabdev ?" At that time, on hearing his words, Marichi began to think about the situation; but his thinking was coloured by his attachment. "I am not well. The followers of the Bhagwan do not help me in my sickness. I need a disciple. The prince can become my disciple. I have found a disciple who suits my need". Under the influence of that attachment for a disciple, he said, "Kapil, just as the Shramans of Rishabhdev have dharma, I too have it." But Marichi at that time was not a Shraman. He had given up his mendicacy. Yet his attachment impelled him to utter a lie. By uttering falsehood, Marichi fell into spiritual ruin; but he misguided Kapil also. Therefore, the great acharya says that only the utterances of Vitrag Paramatma, the omniscient are trustworthy. A Vitarag, one who has completely conquered attachments and hatred, need not utter lies. He does not have

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DISCOURSE 7 attachments or hatred. When that is so, why should he utter lies ? 125 One essential condition to be fulfilled in performing spiritual activities is that they should be carried out strictly in accordance with indisputable prescriptions. They must be authenticated by their conformity to indisputable Shastras. The activity that is carried out according to one's own ideas cannot be called Dharma. You must perform your spiritual activities of renunciation or acceptance strictly in accordance with the Shastras expounded by the Jin and with an absolute trust in their authenticity. YOU MUST ACQUIRE THE KNOWLEDGE OF DHARMA SHASTRAS Why are you dumb-founded on hearing these things? You were moved by hearing about the efficacy of Dharma ! Were you not happy to have heard about the lofty fruits of Dharma ? Why have you become dispirited now? Would you think that the spiritual activities that you perform in a haphazard manner, as you like, constitute dharma? Do you hope that such activities would bring you the heavenly life or salvation? You cannot get those fruits by performing those spiritual activities that do not conform to Dharmashastras. You must perform your spiritual activities only according to the prescriptions in the Dharmashastras. For this reason, you must acquire the knowledge of the Dharmashastras. Not only this; you must also bear in mind the other truths that the acharya has expounded in his work. Listen to me calmly and attentively. We shall discuss those other truths; and we shall know the form of Dharma properly. This is enough for to-day.

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Dawes Da *By worshipping the Paramatma (1) Will you get free from the fear of sorrows? (2) Will you be respectful in your attitude towards men of virtue ? 6XX (3) Will you be always engaged in the performance of sacred activities? *There are very few people who feel happy at the sight of the happiness of others. People who are impelled by jealousy indulge in false and wrong accusations against others. *Even when Sadhus cannot stay during nights in cemeteries or desolate places without controlling their fears and deceptive propensities, how can Sadhvis live in such places without having achieved such a control? * Jaha Sukkham (What you deem fit; you do): This is a unique and incomparable Sutra of the Jain ascetic tradition. How beautiful is the idea expressed in this aphorism! It teaches us what we have to learn. Yet, you do not pay heed to the idea, "Do what you consider conducive to your happiness. You must wish happiness even to those who do not give heed to your words. ex DISCOURSE 8 The great scholar, Acharya Shri Haribhadra Soori, the spiritual son of Yakinimahattara, explains the nature of Dharma thus: vacanAdyanuSThAnamaviruddhAdyathoditam / maitryAdibhASasaMyuktaM taddharma iti kIrtyate // Whatever spiritual activity is performed and whatever vow is to be taken, it should be undertaken with a view to attaining the right fruit. It has to be carried out for the attainment of

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DISCOURSE 8 127 a desired objective. Any spiritual activity brings the right fruit only when it is carried out strictly in conformity with the prescribed principles, that is, in the manner in which it has to be performed. If we do not know the method of performing the activities, we should approach those who have a thorough knowledge of those principles and learn them from them. When spiritual activities are performed according to that knowledge you will get the desired fruit. WHEN YOU RESPECT THE WORDS OF YOUR LAWYER, WHY SHOULD YOU NOT RESPECT THE WORDS OF THE ENLIGHTENED ? Suppose you are entangled in a case, you will have to go to the Court. You do not know how to speak and answer questions. You wish to prove that you are innocent; and to free yourself from the entanglement. In such a situation, whose help would you seek? From the Audience.: We would go to a lawyer. Maharajashri : You go to a lawyer because you believe that a lawyer is reliable in legal matters. The lawyer accepts your brief; understands it; and then advises you regarding the way to establish your innocence. You speak in the court as advised by your lawyer; will you not? From the Audience : Yes. We have to speak as advised by the lawyer; otherwise, we may not be able to prove our innocence. Maharajashri : Your aim is to attain your objective. You believe that in order to win a case, you should speak and act as you are advised by your lawyer. If you have this kind of attitude even in the matter of your spiritual austerities you will achieve your objective surely. The boat will easily reach the other bank. The spiritual austerities that are performed according to prescriptions constitute Dharma. "Yathoditham anushthanam". The austerities that are performed according to the prescriptions in Shastras are called Dharma. In the Dharmagranthas all kinds of austerities have been described.

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128 THE WAY OF LIFE When should certain austerities be performed ? How should they be performed? What is the duration of each austerity ? etc. are described in full detail. What we should think of is whether we should attain our objectives by means of austerities or not? If we aspire for the right fruits, we would naturally be careful with respect to the manner of carrying them out. There was a gentleman, an acquaintance of mine. He was a graduate. He was not familar with religious places or spiritual heads and mentors. He was earning money very well. His wife also happened to be a woman of the same likes and dislikes as he had. He was quite healthy. Everything was going on very well. At that time, he used to say. "I do not have any faith in the prescriptions and rules regarding the performance of spiritual activities. In the matter of spiritual activities such restrictions and restraints are not acceptable." He used to speak thus. But once, his wife was possessed by a ghost or some evil spirit. His wife's health was upset. The gentleman was greatly worried. Medical treatment did not have any effect. The treatment given by doctors did not prove efficacious. Someone suggested, "You go to a Darga (tomb) and do what you are instructed to do." That gentleman went to a Darga. He had the desire to get his wife cured of her ailment; and desired that she should be healthy; so he was ready to go anywhere for that purpose; and he was prepared to do anything. He was ready to carry out any activity that was necessary. He performed all the rituals as suggested by the Fakir at the Darga. CONFORMITY TO PRESCRIPTIONS ESSENTIAL IN THE MATTERS OF DHARMA Why do you not perform spiritual austerities in the manner in which they should be performed ? You do not have the desire to achieve any objective by performing spiritual activities. So you perform them irregularly as you like. You have heard that by performing spiritual austerities in that negligent manner, you will gather punyakarma or merit. You might have heard some examples of that kind and you feel complacent. You

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DISCOURSE 8 129 have begun to perform your spiritual austerities without caring for such things as a proper seat, a proper time, a proper place and a proper Mudra (posture) etc and without the necessary purity. You also feel happy about such activities. You also feel a little proud of having performed them. Is it not true ? You feel proud of the activities carried out not in accordance with the prescriptions. "I have performed so many spiritual austerities." You think so; and that is false pride. Refrain from feeling proud thus; otherwise you will be plunged in the ocean of Samsar. Neglect of prescriptions is but disrespect to those prescriptions. Negligence and disregard of this kind are the enemies of spiritual activities. You go to the temple of the Paramatma; do you not? You go there inspired by your love and devotion for the Paramatma; is that not so ? If you love the Paramatma, then, it is natural that you should love his temple. How do you go to the temple ? At what time? What kind of dress do you wear when you visit the temple ? What substances do you take with you? Have you acquired the knowledge relating to the manner in which you should have a darshan of the Lord and worship him? Do you know how you should stand in the temple; how you should sit; how you should speak and how you should come out of the temple etc. WHEN DO YOU EXPERIENCE EXULTATION IN SPIRITUAL ACTIVITIES ?. From the Audience : We do not have any such knowledge. We go there casually. Maharajashri : You are so elderly; and you have been visiting the temple for so many years; yet you have not acquired this knowledge. It is really a pity! Now, I understand why even after you go to the temple, your heart remains dry and dreary and why you do not experience an emotional exultation. Having a darshan of the Paramatma is an austerity. It is a spiritual activity. If this activity should be called Dharma

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130 THE WAY OF LIFE it has to be yathodith i.e. it has to be performed in the manner described and prescribed by the enlightened people. If you should perform it according to those prescriptions you must aspire for some lofty fruit from it. You must have the aim of getting some lofty objective fulfilled. You must have the faith that by performing that austerity you will attain some noble objective. Do you have that faith? Do you have the aim of attaining some objective? What kind of objective should be attained ? Should you attain happiness or purity? The enlightened people say that by worshipping the Paramatma, the worries in the mind disappear and that you will attain mental peace. By means of the worship of the Vitarag, the terrible tempests of attachments and hatred calm down. So, the mind attains serenity. There will not be any fear or agonising perturbation. You must attain such mental serenity. There should be fearlessness. Surely, this can be achieved by the worship of the Paramatma. PERFORM SPIRITUAL ACTIVITIES WITH A DEFINITE AIM Do not run mad after mundane pleasures. Do not get entangled in the meshes of sensual pleasures. By pursuing physical pleasures you will only get agitation and anguish. Burn all the desires relating to physical pleasures to ashes with the fire of the devotion for Vitarag. You must have an objective. For the fulfilment of that aim, go to the temple of the Paramatma. You must respect the rules and prescriptions relating to the rituals of worshipping the Paramatma and having his darshan. Believe that the Paramatma is full of love for you; and seek refuge at his feet. Do you understand and examine my precepts. If you examine and understand my words, your austerity of adoring the Paramatma will be Dharma. Otherwise, your austerity will be a futility. It will become a useless activity and no special benefit can be acquired from such an activity. Do you not observe certain rules or principles in carrying

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DISCOURSE 8 131 out your worldly activities in various places ? If you want to do some business you obtain a licence. You will get a sales-tax number. You will fill in the income-tax returns and submit them. How many rules you have to obey in all these things ! Yet you obey those rules. Even if you may not like them, you adhere to them, because you want to carry on your business; and you want to earn money. In these matters, you have an aim; you have a purpose; and you have a strong desire to attain something. The same is the case with the matters relating to Dharma also. If you have a strong desire to attain some objective there will not be any neglect, or contempt or dislike for prescriptions but you will develop respect and a liking for them. If you perform an activity understanding it fully, you will surely respect the prescriptions relating to the time, place, seat, Mudra (posture) etc. WHEN DO YOU WORSHIP THE PARAMATMA ? You must think of this point. "What is the proper time for performing this austerity ?" "I want to worship the Paramatma but I am free only in the mornings; I do not have time at noon.... Brother, your heart must be pure. You may worship the Paramatma at any time you like." To-day, we come across many intelligent people who speak in this foolish manner. Such people think that punctuality is essential in all their worldly activities but they do not care for punctuality in the matters relating to Dharma. Those people perform spiritual activities either as a matter of ostentation and show or on ac. count of someone's insistence. In their hearts, they do not have love and devotion for the Paramatma. Love and devotion for the Paramatma are absent in most of those people who perform spiritual activities according to their convenience. In large cities like Bombay, devout people go to the temple even before the sunrise and perform worship in the temple. There is no knowledge of the manner of performing the worship; nor is there any feeling of exhilaration! That is lack of method due to hurry. That is thoughtless convention. In this kind of worship of the Paramatma, we discern no concentration, no peace of mind, and no sanctity. They come out of the temple

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132 THE WAY OF LIFE with the same blank minds with which they entered it. People say, "Such people may attain some punya (merit) at least." Let them attain that merit. They may earn some merit but they also commit a sin by visiting the temple thus. If one does not conform to certain rules and principles in visiting a temple, one would surely be bound by papkarma (sin). Let us for the time being leave out the question of punya (merit) and papa (sin). What has been the effect on your present life of the worship of the Parmatma? (1) Have you become free from the fear of sorrows? (2) Have you become respectful towards virtuous people? (3) Have you become enthusiastic to perform spiritual. activities and sacred actions? If you keep performing your spiritual activities according to prescriptions, these three effects will fall upon your life. In this connection, I remember an incident that took place in the life of Mahamantri (The Chief Minister) Pethad Shah. The Chief Minister of Malwa was a great devotee of Paramatma Jineshwar. THE WORSHIP OF THE PARAMATMA BY MAHAMANTRI PETHAD SHAH When we read his life-history, we can learn that he was performing many important austerities and the worship of the Paramatma. He attained great merit in his life. So, we can understand that even one austerity performed with respect, devotion and care regarding prescriptions exercises its immeasurable effect upon life. Every day, at noon, he used to perform the worship of the Paramatma. He worshipped the Paramatma only at noon. After taking a bath wearing clean dress, taking with him all auspicious things, he used to go to the temple of Paramatma. Every day he went to the temple thus. He entered the temple utter. ing the expression, "Nisihi". He performed three circumambulations around the Paramatma. He prostrated before the Paramatma three times. He perform the Angapuja; the Agrapuja; and the Bhavapuja. In order to perform Bhavapuja (medita

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DISCOURSE 8 133 tion, glorification etc.) he swept the ground with the edge of his uttariya (the upper-cloth). He sat down there; and concentrated on the holy and gracious face of the Paramatma. He recited the sutra (hymn) with clear pronunciation. He recited the sutra understanding its meaning; he became completely absorbed in the glorification of the Paramatma and in praying for him. He prayed for the fulfilment of his objectives upto praying for salvation by means of the recitation of the prayer-hymn (Prarthana Sutra). Then experiencing great exultation and exhilaration, he returned home. This was the manner in which he performed the austerity of visiting the temple every day. It is to be believed that on account of this kind of performance of spiritual austerities, he was never dismayed by sorrows and he never felt helpless or unhappy. Sorrows and agonies appear in everyone's life; but if man is heroic, and courageous, sorrows cannot humble him; and he does not weep helplessly over his agonies. He, in whose soul the faith in the Paramatma spreads, need not fear anything. He becomes fearless; and renders others also fearless. Mahamantri Pethad Shah was courageous and heroic in this manner. He always respected men of virtues and merit and was always enthusiastic and was conscientious in carrying out his duties. He never delayed the performance of any spiritual activity; he was never negligent; and he never felt tired of performing such activities. You should not forget that this was the result of the performance of the worship of the Paramatma in accordance with prescriptions and rules. Apart from this, for him, Shastrik prescriptions had become natural because he followed them always. He never even thought consciously that he should adhere to those prescriptions. He used to have a darshan of the Paramatma himself through the medium of the image of the Paramatma. Otherwise, how could he become so deeply absorbed in a contemplation of a stone-image? While worshipping the Paramatma with flowers, he used .to become so deeply absorbed that he would become completely forgetful of his surroundings. If anyone came and stood near him or sat near him, he did not notice him, lost in a deep contemplation of the Paramatma. Jayasimha was the King of

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134 THE WAY OF LIFE Mandavgadh. In some stories, he is also called Sri Ram. Some members of the court and state officials out of jealousy carried tales to the King against Pethad Shah and prejudiced him against Pethad Shah. The King, of course, had absolute confidence in his Chief Minister. Those jealous people told the King, "Your highness! You have great confidence in Pethad Shah ; but he is scheming to usurp you and to occupy your throne." The King asked them, "What proof have you in support of this? I cannot believe it just because you say so. Do you have any proof ?" THE PLAN AGAINST PETHAD SHAH The King, Jayasimha was very intelligent. He knew that Pethad Shah's fame was increasing day by day; that the people of the Kingdom were showing boundless love to him; and that the state-officials were jealous of him. In this world, there are not many people who can feel happy, seeing the prosperity and progress of others. People who are prompted by jealousy automatically begin to make false accusations against others. They try to throw down those great men from the peaks of fame and prosperity. The King listened to what the state-officials said. They said, "Oh King, the Chief Minister goes at noon every day to the temple under the pretext of worshipping the Paramatma. There, he secretly meets your enemies; and he has been conspiring against you with those enemy-kings. Kindly do not repose so much trust and confidence in the Chief Minister." The allegations made by the state-officials against Pethad Shah did not create even the slightest suspicion in the mind of the King regarding Pethad Shah's integrity; and devotion to duty. After sending away the state-officials, the King planned to go to the temple at noon when Pethad Shah also would go there. When he went to the temple and saw that sight of Pethad Shah seated in deep meditation, the King was greatly thrilled with delight; and his eyes welled up with tears of joy. He saw the beautiful image of the Lord with his face radiant with a sublime serenity. Pethad Shah sat before the image of the Lord, calmly concentrating on the Lord and worshipping him with

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DISCOURSE 8 flowers. He was decking the Paramatma with fragrant flowers. There was a man sitting near Pethad Shah, with a tray containing flowers. He was putting together the flowers, in a proper order; and Pethad Shah took them to deck the idol. The eyes of Pethad Shah were fixed on the holy idol of the Paramatma. Auspicious wicks of pure ghee were burning. The whole temple was permeated with the fragrance of holy incense-sticks that were burning. The atmosphere was so delightful and holy that the king was greatly elated; and exhilarated. The king approached Pethad Shah without making the slightest noise. By making a sign, he sent away the man; and he himself sat near Pethad Shah arranging flowers for him. The king tried to put together the flowers but he could not. When Pethad Shah felt in his hand wrongly arranged flowers, he looked aside. He noticed that the king was sitting in the place of the man who had been arranging flowers. He saw the king only for a moment. The king asked the man to sit there to arrange flowers for Pethad Shah and returned to his palace. Many thoughts arose in the mind of the king. 135 "Can such a great devotee of the Paramatma prove false to the trust reposed in him? Never. A treacherous person can never attain such deep absorption and concentration in worshipping the Paramatma because a sinful man's mind is changeful and unstable. If the Chief Minister is really desiring the Kingdom, he would not have been able to attain such mental firmness and concentration; and so much serenity and sanctity would not have been in his face. I am really fortunate in having such a virtuous man as my Chief Minister." JEALOUSY IS A GREAT WEAKNESS OF MAN The worship of the Paramatma performed by Pethad Shah greatly influenced the King Jayasimha. The King's respect for Pethad Shah increased. He dismissed those jealous state-officials from service. Pethad Shah did not hate those officials too. He knew that such a weakness was natural for men; and that jealousy was a natural weakness of human beings. In this world, there are very few people who feel happy when they see the happiness of others. That too, it was political life. In the

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136 THE WAY OF LIFE political sphere, such jealousies are common. "Pulling others down from their seats and occupying those seats." This is what commonly happens. Question: We agree that our spiritual activities should be carried out in conformity with the prescriptions; and we also know that such activities bring auspicious results; but we wish to know what loss is incurred if spiritual activities are not performed according to prescriptions. Answer: Surely, there will be loss. Where can be any doubt in this matter? If you do not answer questions in a court as you are instructed to do by your lawyer; and if you speak senseless things you will certainly lose your case. If you want to build a house, you have to build it according to your engineer's advice and prescriptions. If you do not build it according to the engineer's instructions will you not suffer a loss? WHY DID DRAUPADI MARRY FIVE HUSBANDS ? Draupadi had five husbands. She was the wife of the Pandavas. Why did Draupadi have to marry five husbands? A certain incident of her purvajanma (previous life) was the cause for it. There can be no effect without a cause. If any incident occurs, there should be a cause for it. According to the Jain Maha Bharath in her purvajanma (previous life), Draupadi was a Sadhvi i.e. a sanyasin. She had received initiation into Charitradharma i.e. life of spiritual endeavour. One must carry out the Charitradharma, (the life of a mendicant) as described and prescribed by the Tirtankars and Ganadhars. Only then the initiation into Charitradharma becomes Dharma. The vow of celibacy in the case of a Sadhu; and in the case of a Sadhvi is equal to a sacred austerity; but there is a difference between the two. The aim should be to adhere to the vow. That Sadhvi entertained a desire : "I too like sadhus will go to a cemetery during night times and begin performing meditation. When a sadhu can go to a cemetery in the night alone; why should not a Sadhvi go thus ?" She placed before her preceptress her idea. The preceptress said, "Look here! In every matter, Sadhvis cannot imitate Sadhus. If you want to perform medita

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DISCOURSES 137 tion, you can carry it out in this religious centre. During night times, Sadhvis should remain indoors. Do not forget that your body is that of a woman". The words of the preceptress did not appeal to the disciple. With dislike and obstinacy, she said, "The path of salvation is only one. Then, why should there be any difference in this matter ? It is not proper to create differences between Sadhus and Sadhvis in respect of conduct, principles of behaviour and limits of propriety. If a Sadhvi also can destroy her Karmas and attain Moksha why should not a Sadhvi also behave like a Sadhu ? "A Sadhvi cannot remain alone; a Sadhvi should not stay out of a shelter-house during night times," I do not like these restrictions". FEAR AND TEMPTATION; OBSTACLES TO ATTAINMENT Hearing the words of the Sadhvi calmly, the Preceptress said, "Oh, ascetic! If you have faith in and devotion for the Paramatma, you should not entertain such thoughts. If you think, forthwith, seriously and deeply, you will surely realize that those principles and rules that have been described and prescribed are proper; are always right. Even Sadhus should not stay in cemeteries and vacant and desolate houses during night times unless they have acquired an absolute control over fear and temptation. You must realize that the propensities of fear and temptation are of deep significance. These two propensities may impede spiritual endeavours. Why does man slip and slide on the path of spiritual endeavours? It is on account of fear or temptation." The words spoken by the preceptress to her disciple were of great importance. Anyone who wants to adore and pursue the path of salvation; and to carry out some spiritual endeavour, must achieve complete victory over fear and must be completely free from fear. Those great men who go to the cemetery in the night to perform meditation would have achieved a victory over fear. They would have become fearless. The way to attain a victory over fear is described in the Dharmagranthas. There, the authors have described the gradual steps by which we can become fearless.

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138 THE WAY OF LIFE WHEN CAN A PERSON GO TO THE CEMETERY FOR MEDITATION ? First, one must have cultivated the ability to remain in a state of meditation in a house throughout the night. After this kind of practice has become natural and common, one must develop the ability of remaining nude and performing meditation even in severe cold and biting weather. Until one can naturally bear with such cold, one must continue to practise it. Then, one must practise the same exercise of performing meditation thus outside the house, at the door throughout the night. Even if a mouse or a cat or a dog or any such animal bites one, one must not move or shake, and one must not move or slip away to a distance. When even this practice becomes natural and when one has acquired the practice of doing this without the fear of impediments, one can go to the corner of a street in the night and perform there meditation with kayotsarg. One must be able to remain there in meditation not caring for thieves or robbers or watchmen passing by. After practising this kind of exercise for some days, one must go outside the city, to the gates of the city and there one must practise remaining in meditation throughout the night. Wild animals may appear there and cause trouble or disturbance. Poisonous snakes may come near and at such times one must rem absolutely motionless. After this exercise has been practised successfully for sometime, one must learn to spend a whole night in meditation in a vacant house or a ruined and deserted house. One must be able to remain in meditation in such a house throughout the night. Throughout the night, one must stand there and concentrate one's mind completely on the Paramatma and become totally merged with him. In old and ruined houses there may be disturbances caused by animals and birds but one must acquire the ability of remaining motionless there bearing with all those disturbances. In such houses ghosts, goblins and evil spirits may appear and cause disturbance and fear. At such times one must be able to remain fearless and to continue his meditation. After having performed such a meditation, in deserted and ruined houses, one can go to perform meditation with Kayotsarg in the night, in a cemetery. In a

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DISCOURSE 8 139 cemetery various kinds of dangers and disturbances are likely to crop up, but a sadhak must remain fearless like a lion and must become absolutely immersed in meditation. Just as in those places dangers and disturbances arise, temptations may also appear. At such times one must remain completely detached and dispassionate. One should not have any attachment or fear. This kind of exercise is called Sadhana. Do you understand what the path of spiritual endeavour is? Can you attain moksha if you sit at your home filled with attachments and hatred? Can you attain your objectives by performing such austerities irregularly and unsystematically without guidance in respect of the path of spiritual endeavour. Remember this. Whatever austerity or worship you wish to carry out you must carry it out only after securing the guidance of those who are enlightened and well-versed in those matters. In these things you should not do as you like and cause obstructions to yourself. But that Sadhvi did not pay heed to the words of her preceptress. She had entertained a very strong desire to go to a cemetery and to perform meditation there throughout the night. A LONELY SADHVI WENT TO A CEMETERY FOR MEDITATION The strong desire to perform meditation is certainly commendable but obstinacy for the place is wrong. If you do not care for the propriety of place, time and the substances that can be used for worship or meditation your attachments and hatred will become stronger. Forgetting the secret of spiritual austerities, today, men in the name of Dharma completely ignore the principles relating to the propriety of time, place and substances. Who can convince those so called enlightened people of the truth of this statement ? Guidance can be given regarding the propriety of substances, place and time but there is no need for any disputes here. When that Sadhvi insisted upon going to a cemetery alone on a night and on performing spiritual meditation there her preceptress said, "Jaha Sukkham" "Do what you think is good". This is a very meaningful aphorism in the Jain Shramana tradition. "Jaha Sukkham" "Whatever is good and happy according to you, you may do". What a

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140 THE WAY OF LIFE magnificeat idea this Sutra contains ! "Whatever had to be taught has been taught to you; whatever had to be said to you, has been said but if you don't believe these words you may do whatever you consider good." Even if our words are not respected by some people we wish them only happiness. What a lofty attitude ! She did not say, "If you do not care for my words, you will experience sorrow. Get away from here. You will go to hell for your disobedience." The preceptress did not prattle thus. There was no tension or irritation in her words. She gave her suggestion; showed her the right path; persuaded her affectionately not to do so; and prevailed upon her by means of logical arguments. Even then if she was not convinced of the significance of her advice, what remedy was there ? "Now, you find out for yourself the path of your happiness." If others do not care for your well-meant advice, you should not wish any ill to them. The preceptress said to her disciple, "Jaha sukkham" "Whatever is happy according to you". "You may do whatever you consider good to you." That Sadhvi went alone on a night to the cemetery, outside the city. THE SADHVI FALLS INTO A MORASS OF MORAL AND MENTAL DECLINE The cemetery was only a little distance away from the city. The darkness had fallen. The horror of the silent and mysterious atmosphere of the cemetery did not daunt her. She began the Kayotsarg meditation. She stood there with her face turned towards the city. There was a house at a short distance. The brightness of lights could be seen in the house. The sound of sweet music was emanating from that house. The Sadhvi tried to concentrate her mind on her meditation; she tried to control her five senses and to concentrate them on one aim; but she could not attain concentration. Her ears were drawn towards that sweet music. The mind became subservient to the ears. "How sweet the music is! From where are these melodies emerging ?" The mind of the Sadhvi became distracted. This distraction, impelled the eyes to open and to see the source of those sweet melodies. She began to open her eyes. She looked in the direction of the sound. She saw the house which was filled with the brightness of burning lights. The eyes and ears

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DISCOURSE 8 141 assisted by the mind were drawn towards that house. The meditation on the soul changed to a meditation on the house; and the music. You keep counting the beads in the garland; do you not ? While meditating on the Panchparmeshti you suddenly begin concentrating and meditating on your iron-safe; is that not so? Sometimes, your mind begins thinking of the kitchen; does it not? You go floating on countless currents of thought. The control over the five senses is absolutely necessary to meditate on the soul with concentration. The vacillation of the senses does not allow the mind to concentrate on the soul. The mind of that Sadhvi became distracted. The house at which she was looking happened to be the house of a prostitute. The prostitute came out of the house and sat in the parlour. She had decorated her body with various kinds of garments, jewels, etc. Five men sat near her. The prostitute was making jokes and talking merrily with those men. They were also making passionate gestures and actions to please her. The Sadhvi saw that sight with concentration. She listened to the lusty conversation; and her mind was completely full of many distracting thoughts. Her mind began to spin countless webs of colourful fancy. She thought, "How fortunate that woman is! She is experiencing the delight of the company of five men. How greatly do those five men love and adore her! How fortunate that woman is !" The Sadhvi was fascinated by that scene. She liked the passionate gestures and actions of those men. Enough. It is natural that when a human being likes something, he or she likes to attain the delight that has caught his or her fancy.. "I too desire that kind of enjoyment; but in this life, I cannot attain it because I am a Sadhvi. I can get it in my next life at least. I will get that sensual enjoyment as a result of my austerities. I desire that delight," she thought. THE BARGAIN OF AUSTERITIES WAS DANGEROUS The mind of the Sadhvi was greatly attracted towards sensual enjoyments. In consequence, her mind became restless

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142 THE WAY OF LIFE and perturbed. Her mind was overwhelmed with that house, bright with lights, that parlour, that woman, those five men, their colourful and variegated gestures and actions and their passionate utterances. Outwardly, she seemed to be absorbed in a severe penance. The Sadhvi who was performing the Kayotsarg meditation in a cemetery was lost in a different kind of meditation. The Sadhvi broke the rules and prescriptions regarding the austerity she had gone there to perform. She broke the Jin's commandments. A Sadhvi should not have gone alone to the cemetery in the night; but she went alone to a cemetery in the night. She broke the command of the Jin, She transgressed the limits prescribed. What was the consequence of this? In her heart, the craving for mundane life and its enjoyments became intense. She thought, "Let me attain the enjoyment of the company of five men in my next life, by virtue of my austerities." She made a bargain with her austerities. She had auctioned away her extraordinary austerities which could have destroyed her sins and Karmas. They were completely exhausted in giving her the despicable delights of the dreary mundane life. Why did it happen thus ? Why did she fall morally? The Sadhvi was completely defeated and thrown down by temptation. One cannot attain one's objectives in spiritual endeavours unless one has conquered fear and temptation. The enlightened people have described the method of proceeding on the path of Moksha; they have prescribed some rules and principles regarding spiritual austerities; and they have prescribed some methods. They have done this only with the purpose of preventing Sadhaks from falling into the morass of fear and temptation. We have to think about this deeply. We should not either dislike or neglect the prescriptions and principles. We should not treat them with contempt. My auspicious wishes for you are that you may bear in my mind the commandments of the Jin; that you may proceed on the path prescribed by the enlightened people; and that you may carry out your spiritual endeavours for spiritual elevation unimpeded and unperturbed. This is enough for to-day.

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Acarawawavorda javaaranavaratavaraa * It is easy to become a virtuous person; but it is extremely difficult to admire virtues in others. Would you feel happy when you see the happiness of others ? * Those inert and conscious things that are necessary to inspire in man auspicious and pure emotions are also worthy of being seen, saluted and worshipped by us. * Do not commit even a single sin with a strong and deep feeling of attachment or hatred. Realize that a sin is a sin and so harmful. Set before yourself the lofty ideal of discarding all sins. * Experience a deep sorrow in your heart when you commit a sin. The improper behaviour and conduct of parents especially in the presence of their children will make them averse to Dharma. Their minds may grow rebellious. Therefore, when you speak to your children, speak sweetly expressing elevated thoughts and feelings. * Without a conflict there can be no concordance and peace; without strength, there can be no attain ment and perfection. Ongeveergerensexexoners DISCOURSE 9 The great scholar and acharya Shri Haribhadra Soori, the spiritual son of Yakinimahattara, gives this commandment, while explaining the form and nature of Dharma. bacanAd yadanuSThAnamavirudAd yathoditam / maiyAdibhAvasaMyuktaM taddharma iti kIrtyate // In his great work, Dharmabindu, he defines and describes the spiritual austerities that are to be practised in conformity with prescriptions. You have to bear this point in mind. The austerity that has to be practised is also called Vyavaharadharma or the practical aspect of Dharma. It is also called

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144 THE WAY OF LIFE Kriyatmalc Dharma or Dharma in the form of activities. Nevertheless, the practical Dharma is not devoid of the emotion of devotion. The austerity that is devoid of devotion cannot be called practical Dharma. If that practical Dharma or austerity (1) is authenticated by indisputable prescriptions; (2) if it is performed in the manner that has been described in the Dharmashastras; and (3) if it is performed by a person who embodies the lofty virtues of amity, love, compassion and neutrality, then it is indeed real Dharma. ONLY A LIFE OF DHARMA CAN BE PEACEFUL This definition of Dharma applies not only to spiritual austerities but also to every activity of life. The great author has described those activities in this book; and has also given the necessary guidance. Where and how should we build a house ? When should one marry ? Whom should one marry ? How should one acquire wealth? About these and other similar questions, the author has given guidance. If you understand this guidance and live according to it, your whole life becomes permeated with Dharma. Do you not desire that your life should be according to Dharma ? Only that life which is lived according to Dharma can become peaceful and happy. You will be free from fear; you will be free from hatred; and you will be free from sorrow. These are the visible fruits of a life of Dharma. Your life does not become righteous just because you perform a few austerities. From the Audience : We believe that by performing a few austerities our lives become permeated with Dharma. Maharajashri : You must change your opinion then. This belief is illusory and false. All right. Let us say you perform a few austerities; but how do you perform them ? Do you perform them according to prescriptions? Do you perform them with a heart full of the emotion of genuine devotion ? Do you perform them in accordance with the requirements of propriety ? How do you consider yourself as a man of Dharma ? You are tortured by the fear of sorrow; are you not? You hate men of virtues; do you not? You experience sorrow, compunction and weari

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DISCOURSE 9 145 ness; do you not ? Then how are you a man of Dharma? In a man of Dharma these things are not present. The life of a man of Dharma is characterized by propriety. He lives according to the requirements of propriety at all times and places. Improper actions are not found in such a man's life? Is your life such ? IT IS DIFFICULT TO LOVE VIRTUES IN OTHERS There is another interesting and instructive episode that took place in the life of Pethad Shah, the Chief Minister of Mandavgadh. In those days, in a city called Thamravati, in Malva, there lived a gold merchant by name Bhim. He was very wealthy; and he was also a man who had a great devotion for his Gurudev, After his Gurudev passed away, he was so deeply stricken with sorrow that he renounced food and began to live a life of absolute celibacy. Once, he entertained an idea," I should honour and treat with hospitality all the celibate people of this kingdom. He sent to every celibate man, five sets of dress and one, a silk dress to be worn at the time of worshipping the Paramatma. A celibate person becomes friendly with other celibate persons. If you see in others those virtues that you adore; and if you see others performing those austerities; what do you feel? You feel happy and a feeling of devotion and adoration appears in your heart for them. Is it not so ? Search your inner self. Contemplate on your life. It is easy to become a man of virtues; but it is not easy to love virtues in others. When a celibate man desires his sons to become celibate what would he say? From the Audience: We shall forbid it. "Celibacy is not to be practised at this young age". That is what we would say. Maharajashri : The meaning of this is that the vow of celibacy is a noble one. The father did not practise celibacy earlier, but when in old age, he became incapable of physical enjoyments, he took the vow of celibacy. As long as he possessed the capacity for physical enjoyments, he did not take the vow of celibacy. Is it not right ? Otherwise, a celibate father would not have forbidden his children at any time to be celibate. The father who takes a vow of celibacy because he like it would not

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146 THE WAY OF LIFE participate in the marriage of his children. In case he participates in their marriages, as a matter of duty, he would not be mentally associated with those marriages, and he would not be interested in the marriage-affairs. He likes those who undertake the vow of celibacy. The vow of celibacy has been mentioned only as an example. You may have any virtue but you must admire others who possess that virtue; and feel happy on seeing it in others. You must have respect and a friendly feeling for those who possess virtues. If those feelings of respect and love do not arise in you for men of virtue, then your mind is not permeated by Dharma. From the Audience : We see faults even in men of merit. Maharajashri : You are all very intelligent; are you not ? Those who discern faults in men of merit; and hate them are not fit even to enter the sphere of Dharma. But to-day, only such people are to be seen in large numbers in the sphere of Dharma because there is no one to stop them from entering the sphere of Dharma. All those who want to enter the sphere of Dharma infiltrate into it. The result is that there is a terrible disorder in the sphere of Dharma. There is no one who can expel such unworthy people from the sphere of Dharma : and there is no one who can appreciate worthy and noble soul. BHIM SHRAVAK ( PIOUS JAIN) SENDS A PRESENTATION TO PETHAD SHAH The great man, Bhim was himself celibate; and he loved celibacy greatly; therefore, he loved and respected other celibate people also. He entertained the idea of honouring them. He sent a presentation of clothes to all celibate people; so he sent a presentation of clothes to Pethad Shah also. But Pethad Shah was not celibate. Of course, he was the greatest shravak who was greatly honoured by the entire Jain society of that time. Therefore, Bhim sent his gift to him also. He sent the presentation by two friends of his to Mandavgadh. Those two reached Mandavgadh. When they entered Pethad Shah's bungalow and conveyed to him the message sent by Bhim, Pethad Shah's heart was overwhelmed with the emotion of joy. In his mind, there

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DISCOURSE 9 147 arose a boundless affection for Bhim. But the Chief Minister did not accept the presentation sent by Bhim. He said to those two gentlemen, "I heartily welcome you; you have brought an excellent presentation from the noble man, Bhim. I will not accept it now, here. You kindly come to the Dharmashala (choultry) which is located outside the city. There I will receive the presentation in a proper manner after extending a worthy reception to it". The gentlemen were greatly amazed. "The Chief Minister is going to give a welcome to these clothes!" How could those poor messengers understand the lofty ideal of the Chief Minister? Everyone cannot understand the meaning of the suggestive words of great men. Have you understood the suggested significance of the Chief Minister's words ? Why did he not accept the presentation in his bungalow? The Chief Minister had heard from those two gentlemen all the details of the life of Bhim shravak. When he heard that inspiring story of Bhim, the Chief Minister felt impelled to discard all his attachments for sensual delights. Sublime thoughts arose in his mind. That presentation was the cause for the emergence of those lofty thoughts in his mind. He felt that he should honour that cause. Whether they are inert substances or living beings, if they inspire in man sublime thoughts and emotions they are worthy of being seen, worshipped and honoured. Here, in this matter, we cannot distinguish between living beings and lifeless substances. EVEN A NOBLE CAUSE BECOMES BENEFICIAL Some people argue thus, "The image of the Paramatma is inanimate. It is made of stone or a metal. What can we attain from it? A stone-cow does not give milk". How foolish is this argument ! If a sculptor can carve out a cow from a stone, and sell it, he will get thousands of rupees. Of course, the image of the Paramatma is inert. But it reduces or removes our evil propensities of attachments and hatred, and inspires in us the sublime feelings of devotion and the urge for renunciation. That means, it is the cause for the emergence of lofty emotions

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THE WAY OF LIFE in us. Therefore, that image is worthy of being seen, revered and worshipped. Anything that inspires in us sublime and pure feelings is worthy of reverence and worship. This is our feeling of gratitude for the cause. We cannot be men of Dharma without reverence and adoration for our benefactor. It is humanity at least to be grateful to benefactors. It is essential to honour the benefit that we get from a cause. If you do not consider a cause as a benefactor, then you cannot consider even your Gurumaharaj as a benefactor. The Gurumaharaj is but a cause. 148 Question: The Gurumaharaj is not inanimate. He is a living being. Answer: Then, you consider all living beings as your preceptors! Even a dog is a living being. Then revere it as a preceptor. There is life or consciousness in a dog or a donkey. Why do you not consider them as preceptors? That is so because a dog or a donkey does not inspire in you lofty emotions. In other words, they are not causal in inspiring in you lofty emotions. Even a dog becomes a Guru if it can inspire in someone some kind of sublime emotion or thought. Whether a cause is an animate or an inanimate thing, is not a very important matter. What is important is that it must inspire in us a sublime thought or emotion. The Chief Minister Pethad Shah had a great reverence for celibacy; so he revered Bhim shravak who was a celibate person; and for this reason, there appeared in his heart a feeling of reverence for the presentation sent by that celibate person. If you really revere virtues, then you will also develop reverence for men of virtue. You realize that you do not really love virtues and adore them, if you are jealous of men of virtues; if you hate their fame, and if you have such base feelings as contempt for them. Celibacy is a great virtue. If you have adoration and admiration and love for that virtue, you will also revere those people who possess that virtue. If you have such an adoration for any person, then even his ordinary gifts are received by you with a feeling of joy.

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DISCOURSE 9 149 THE ATTITUDE OF SEARCHING FOR FAULTS IN VITRAG ALSO If you examine your inner self you will understand whether you love virtues in others or not; and whether you hate virtuous people or whether you admire them. Yes, you must realize that in this world, there is no one who is absolutely faultless. How are you? Are you faultless and absolutely virtuous ? I am not faultless at any rate. If you are so, you please tell me. I would be very happy to hear it. If there is one who is completely faultless and who has only virtues he is a VITRAG. Even if a Vitarag appears here, you would try to search for faults in him also. You have such a strong and powerful tendency to find faults. YOU MUST DEEM A SIN, A SIN IN CASE YOU HAVE TO COMMIT A SIN : Supposing other people have faults, do not see the faults. You must see only virtues; you try to see at least one merit in others. Pethad Shah had developed that kind of attitude of seeing merits. He greatly respected Bhim shravak's virtue of celibacy. He gave great value to celibacy. Of course, he was not a celibate person. He was married and he was leading a noble and austere life. He was enjoying sensual pleasures but he did not really like them. He did not think they were acceptable because he was a pious house-holder who had attained the right vision; the right way of looking at things. He had acquired the power of intellectual vision. He used to consider a sin as a sin, and he believed that sin was despicable and that it should be discarded. It is necessary that we should understand that the sins, which we commit are fit to be discarded. The possibility is that even after we realize that sins should be discarded, we cannot discard them. Certain sins are committed even by people who possess intellectual vision but those people view those sins, as fit to be discarded, and they despise those sins. "When can my inner self become strong enough to enable me to discard these sins". This kind of feeling keeps appearing in their minds off and on. Pethad Shah was enjoying sensual delights, but he used to think that those pleasures were sinful;

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150 THE WAY OF LIFE and he did not really enjoy sexual pleasures. His ideal was celibacy. Those people who do not possess intellectual vision often forget the truth about sins and commit sins thinking that it is a matter of duty. They consider the sins acceptable. Hence sins never leave them. In this kind of attitude, there is a little egoism also. There is also the play of intelligence in it. They think that they are intelligent in committing sins as a matter of duty. In that case, they would not have committed sins with free minds. Those people say, "In committing sins we should not allow the pressure of fear to act on the mind. Sins should be committed with a fearless mind". They do not call them sins ! On the contrary, they call them duties. Who can persuade such egoistic men to realize the truth ? Even if they are taught, they do not understand it. DO YOU REPENT YOUR SINS ? Those people who commit sins on account of inability or in absolute helplessness, will experience great sorrow in their hearts as a result. They may commit sins in excitement or in a fit of rashness but after committing the sins, they repent them, and cannot live without repenting their sins. Such people are bound by a weak kind of the bondage of Karma. They are not bound by a strong bondage. But those ignorant and egoistic people who commit sins in full awareness and with attachments and hatred, are bound by a strong bondage; and so they have to taste the bitter fruits of their Karma. From the Audience : Are there any bondages of Karma, the fruits of which, need not be suffered ? THE APPEARANCE OF THE FRUITS OF KARMA IN THE UNREALIZED FORM; AND IN THE REALIZED FORM Maharajashri : Yes, there are some Karmas, whose fruits need not be experienced by the jiva. The jiva does not even realize when those Karmas arise and when they are destroyed, just as, when you are asleep in your house, some people may come in and go out without your being aware of it. You will

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DISCOURSE 9 151 not know about such events. The appearance of Karmas occurs in two ways. They are : (1) Vipakodaya : (realized form) and (2) Pradeshodaya : (unrealized form). If Karmas arise in the manner called Vipakodaya, the Jiva has to experience the good or evil fruits of those Karmas. If Karmas arise in the Pradeshodaya form, the Jiva need not and does not experience the fruits of those Karmas. They appear and disappear. There is no experience of their impact and there is no agony in this case. Please tell me which of these two kinds of Karmas you like. Do you like the Vipakodaya type or the Pradeshodaya type ? I hope you have understood the nature of the two kinds. It will be good if the Karmas that arise in the performance of spiritual austerities are of the Vipakodaya type. It will be good if the Karmas resulting from sins are of the Pradeshodaya type. But at the time of the appearance of Karmas you cannot do anything; you can do something at the time when the Karmas bind you. The bondage of Karmas will be according to the nature of their appearance. If you perform your spiritual activities with mind, word and body, then you will be bound by Karmas that arise in the Vipakodaya manner and you will experience their auspicious fruits. If you render charity with love; if you help others with genuine benevolence; if you worship the Paramatma with heartfelt devotion; if you adore and serve the Gurumaharaj with genuine reverence; if you serve the other members of your Dharma with affection; if you safeguard and preserve the Dharma with profound faith; the Karmas that will arise on account of such noble activities appear in the Vipakodaya manner (realized form) and then you will experience unprecedented felicity; you will experience heavenly bliss and you will experience such felicities for a long time. The meaning of this is that if you act with a strong attachment and hatred, the Karmas relating to such actions arise in the Vipakodaya manner; and you have to experience their bitter fruits. They may be spiritual activities or sinful activities but the Karmas relating to them arise in the Vipakodoya form; their fruits, good or evil have to be experienced,

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152 THE WAY OF LIFE If you commit sins with strong attachments and hatred, on account of their impact, such Karmas bind you in such a way that they will make you experience serious sorrows. Therefore, the Vitrag who is omniscient has said : "Never commit sins with strong attachments and hatred. Set before yourself the ideal of discarding sins. Your heart has to experience sorrow or feel sad when you are committing a sin". If sins are committed in this manner, the bondage of Karma will be light; and such Karmas may arise in the Pradeshodaya form. I want to make you understand that you should never think that committing a sin is a duty. In case you happen to commit a sin, you repent it genuinely and seriously. THE CONTEMPLATION OF PETHAD SHAH The Chief Minister Pethad Shah was young, aged only 32 years. His wife was beautiful, noble and virtuous. She was a noble woman. She was very fond of her husband. She was never harsh; she was not wilful or haughty. She was very polite and modest. She was gracious, and courteous, yet, the Mahamantri desired to be celibate. He had a desire for sexual life but he also wished to practise celibacy. It was in this context that the presentation meant by Bhim shravak for celibate persons arrived. The Chief Minister planned to extend a grand welcome to that noble gift, "How can I reject the presentation sent by a man of my Dharma who is also a great observer of the vow of celibacy? Of course, I am not a celibate person. The great man, Bhim also knows this; yet he has sent this gift to me. That means I must accept the gift. But until I begin practising celibacy, I will not wear these clothes, but every day, I will see them. If I keep seeing this sublime gift, a strong desire to practise celibacy will arise in me." DISCRETION AND PROPRIETY CONSTITUTE THE VERY LIFE OF DHARMA How sensible and proper was Pethad Shah's thinking ! Sense and propriety appear in the contemplations and thoughts of the

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DISCOURSE 9 153 man in whose heart there is Dharma. Senselessness and impropriety do not appear in a man of Dharma. If a man is senseless and improper in his thoughts and feelings, remember that such a man can come nowhere near Dharma. You come to the temple; and by the pressure of your steps the stones of the upashray wear away. You do not care for propriety in the temple; and in the upashray, you do not behave sensibly. Then what do you do in your houses and shops? You do not possess sense and a sense of propriety; nor do you learn them when they are taught to you. How many times have I told you that you should come to the temple and the upashray with sense and propriety but if two ladies meet each other on the staircase, they start conversing loudly. They keep talking aloud about all sorts of matters even while the oblation is being done to the Paramatma; and even while the Paramatma is being worshipped. Do you deem silence sinful? Speaking is Dharma; and silence is a sin; is it so? You do not speak what is worthy of being said, but you keep uttering things that are sinful and senseless. What a terrible indiscretion has enveloped you! In what spheres of life do you act sensibly and with a sense of propriety? The life of Pethad Shah is said to be ideal and exemplary. He gave a grand welcome to the presentation sent by Bhim shravak. He spent thousands of rupees for the noble ritual; he brought the presentation to his residence; he enshrined that dress meant to be worn at the time of worshipping the Paramatma, in a holy place, and every day he used to have a darshan of the gift. See, how greatly the Chief Minister valued and revered the object that inspired lofty thoughts and feelings in him. Please bear this point in mind. It is not impossible to attain all the glories and splendours of life; but it is difficult to entertain lofty thoughts and feelings. Do you know how greatly valuable are such things as auspicious contemplations, lofty thoughts and feelings; and a sublime assiduity ? One sublime act of deep assiduity can destroy the Karmas of countless ages. One sublirne contemplation secures for you the Karma that bestows upon you the benefit of countless years of heavenly existence. A single spiritual thought or contemplation can lead you to a sublime contemplation called

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154 THE WAY OF LIFE Shukladhyan. In its countless lives, what has not your soul experienced ? It has attained the bliss of heavenly existence countless times. But it has not attained the auspicious and pure assiduity which can destroy all Karmas. You have not attained the thoughtfulness that causes the unfolding of the virtues of the soul. DISCRETION IS ESSENTIAL EVEN IN UNDERTAKING A VOW FOR AN AUSTERITY You should always live in contact with such causes as inspire in you lofty and sublime thoughts and contemplations. When such contemplations arise in the mind, they also render one's life pure and noble. Impurities naturally disappear from one's life. The Chief Minister Pethad Shah deemed that presentation as a cause of that kind. Every day, he used to have a Darshan of that object. He was not wearing those clothes. Once his wife asked the Chief Minister, "My lord, why do you not wear the clothes that have been sent to you as a gift?" The Chief Minister said, "This presentation is sent to be used by a celibate person. I am not a celibate person; so, I cannot wear those clothes". The noble lady was lost in thought for sometime and then said, "My lord, do you wish to undertake a life of celibacy?" Pethad Shah said, "When you decide upon such a thing, I too will undertake the vow of celibacy, along with you. I wish to know your opinion." What a lofty idea the Chief Minister had ! He did not want to undertake the vow of celibacy until his wife also decided to undertake the same vow. Without undertaking a vow he could not give up his sexual pleasures, but he did not want to undertake the vow of celibacy without the consent of his wife. He did not tell his wife, "I want to undertake the vow of celibacy. If you like it, you too may undertake it. I am at any rate undertaking the vow. You may do what you like". He did not speak thus indifferently. If he spoke thus, his wife might have thought in a contrary manner. If you want to include others-relatives or friends - in your spiritual austerities, you must have a strong desire to do so; and you must somehow try to prevail upon them to join you, in your austerities by showing them the proper way.

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DISCOURSE 9 LOFTY THOUGHTS SHOULD BE EXPRESSED IN A LOFTY MANNER Your son does not visit the temple of the Paramatma, but your desire is that he must visit the temple. Let us say that you have encouraged him sometimes to visit the temple; yet he does not go to the temple. In such a case, what would you do? You would think harshly of him; would you not? You would say to him, "You are a disbeliever! you are an egoist! you do not visit the temple! and you will surely go to Narak (hell)". You would say such things to him; would you not? Will your son begin visiting the temple if you speak thus to him? Will he pay heed to your words? On account of this kind of insistence, some youngsters have become rebellious. They have grown bitter towards the spiritual activities of their parents. Among you, there are many parents. They should have had such experiences. The improper behaviour of parents makes children averse to Dharma. Let us agree that parents have noble intentions. Knowing the principles and doctrines is different from practising them. There is no rule that all those who know the principles and doctrines would practise them in the right manner. "In our hearts, we have a desire for the prosperity of the members of our family. We say all this on account of that desire". You may argue thus, You have a noble desire; no doubt, but your expression of it is not pleasant and agreeable. The members of your family do not appreciate your noble intentions because the method of your expression of those intentions is not agreeable. 155 The Chief Minister Pethad Shah desired to undertake the vow of celibacy. If he wanted, he could have encouraged and pressed his wife or he would have persuaded her to agree with him and to join him; and he would soon undertake the vow with her. Undertaking a vow is not the end; one must have the ability to carry out the vow after having undertaken it. It is not easy to practise the vow of celibacy throughout one's life. Sexual passion is very strong in youth. It is not an ordinary matter to exercise control over this passion. The vow of celibacy can he practised only if man has a natural and spontaneous intention and if he has the necessary mental strength to

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156 THE WAY OF LIFE carry it out. Those who undertake the vow out of respect for someone or on account of someone's pressure, cannot, for the most part, carry out the vow. Therefore, if you want others to undertake a vow, first, make them realize its greatness and inspire in them, the lofty desire of undertaking the vow. Do not hurry the process of inspiring in others such a desire. Inspire in them the self-confidence that they can carry out the vow. Inspire in them a strong self-confidence. PETHAD SHAH'S WIFE ALSO UNDERTAKES THE VOW ALONG WITH HIM It is to be known that the impact of the lofty thoughts of Pethad Shah fell on his wife also. His wife said to him, "My Lord, your idea is very noble. I too wish to undertake the vow of celibacy. You try to fulfil your sacred wish." You imagine how greatly Pethad Shah should have been delighted on hearing his wife's words. How happy he should have felt! His wife, of course, was immensely happy. Her husband's happiness was her happiness. The husband and wife, both, decided to undertake the vow of celibacy. They began to think of how they could carry out the vow naturally. They began to take advice, from the enlightened people, and guidance regarding how they should carry out their vow; and how they should carry on the activities of their life. It is not an ordinary thing to undertake the vow of celibacy at the young age of 32 years. When we read the life-history of Pethad Shah, we realize that his life was fully permeated with Dharma. Every activity of his life was coloured by Dharma. How proper and noble was his behaviour with the King, with the subjects, with the members of his family and with all ! Can you lead such a life? If all the families of the Jain society live thus, their life would be a lofty and inspiring example for the whole country. The families of other societies do not get such a clear and simple example and guidance; you have got it. Will you understand its greatness and decide to change your way of life? Will you take a decision ?

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DISCOURSE 9 157 From the Audience: Here, of course, we can take a decision; but when we go home we will be as we were. Maharajashri : Then it is not a determination but only an ebullition. Determination leads you to attainment. If your minds are ready now, that is because of the effect of my words. The wheel of transformation begins revolving only when my words become your words. When my words exercise a profound impact on your hearts and minds, the transformation takes place automatically. I wish to see a change in all the activities of your life. The impact of Dharma must fall on all your activities such as eating, drinking, movement, speech, laughter etc. If the life of a shravak is not convenient to you, at least, you must live as noble house-holders. The life of a Jain is of an elevated level of excellence; and until you reach that level you must live as noble house-holders and endeavour to reach that level. If you try to become a shravak without being a noble householder you will fail in your attempt. You make others condemn Jain Dharma. Therefore I entreat you to understand the propriety of being noble householders. Once, there was a time when, in order to become noble house-holders people received training, inspiration and encouragement from their parents and teachers but today this is not available. Therefore, even this training has to be given today by the Guru Maharaj. DEVELOP THE RIGHT VISION YOURSELF You make a firm determination, "I must effect a transformation in my life. I must become a noble house-holder in this Arya Desh (noble land)". Yes, here is a point to be realised. You will think of transforming your life only if you realise that your present life is not noble. You examine your present life with a calm mind. Examine carefully every activity of your life. See whether the river of your life is flowing like the sacred Ganga or like a filthy gutter. From the Audience : In a gutter, filthy water flows. Maharajashri : I think you say that only to please me. If you after examining your own self say that your life is flowing like the pure and pellucid Ganga, I would feel happy. If you

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158 THE WAY OF LIFE think that your life is like a filthy gutter it has to be purified and chastened. There is no need to keep leading such a life, giving way to despair. You must begin the task of purification with enthusiasm and zeal. You have to carry out the task of purification using all your energy, and abilities because the present day life is completely dominated by lucre and lust. The great grantha, "Dharmabindu" can give you an excellent guidance in this respect. In this grantha an excellent guidance is given to men with respect to every activity of life; but please do not forget the vital point that your own strong determination is absolutely essential for any transformation in your life. Without such a determination in you, others can do nothing. If a student is really interested in his studies the teacher can teach him well. He can help the student to acquire knowledge and education. From the Audience: Is it not a fact that a teacher motivates students to study? Maharajashri : I am also doing the same thing. I have been delivering these discourses only with the purpose of inspiring in you a taste for a life of Dharma. By means of my discourses I have been trying to create in you the right mood. If the mood is created the objective is as good as attained. But your mood will be off very soon. Do you want to get that mood? Do you want such a family, such friends as will not switch off your mood of Dharma ? HOW CAN THERE BE ATTAINMENT WITHOUT A CONFLICT ? HOW CAN THERE BE PERFECTION WITHOUT SERENITY? Please understand this point. As you endeavour to transform your life and make a beginning, thousands of impediments arise. If you change even a little in your way of life there will be a corresponding change in the attitude of the world towards you. Supposing you are a government officer and that you have been accepting bribes; and today if you go to your office and refuse to take bribes your neighbours and those who are around you would say that you are a corrupt officer and look at you

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DISCOURSE 9 159 with that attitude only. They may even make fun of you. They will persuade you to take bribes. They will try to bring pressure upon you. The other officers who were getting a share in your bribes would besiege you. At such a time, you will be put to the test. If the members of your family desire to live a life of luxury and splendour, they would compel you to accept bribes. Yes, such impediments will arise. You will be able to act according to your determination only if you have a strong will-power. You must have the ability to convince others of your view. Without a conflict, there can be no concordance or peace. Without strength, there can be no perfection attained. Only those who are strong in a conflict can attain their objectives. Those who are weak and cowardly get defeated. The transformation of life is a conflict, Keep striving in this conflict, with manifested ability. This is enough for today.

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leverenoeremoOrDevoll adaxaxaavaravasara * Examine your life closely. Inspect it. You are afraid of the ghost of fear; are you not? The fires of animosity are flaming on all sides; are they not? Are not the impurities of sorrow and gloom collect ing in your heart? * Please understand well. If the mundane life were not filled with sorrow and agony why should we get out of it? The happiness of the mundane life is precarious and dangerous. This samsar is replete with countless derogations. * Do not come to a hasty conclusion even in matters which you have personally seen or heard. Think calmly about them. Examine them fully and completely. Whatever decision you take, do not take it with a harsh and unkind heart. * If there is Dharma in your heart; that Dharma will protect you. Seek the refuge of Dharma and be fearless in that refuge. * Why do you ruin your own life and others' lives by treading on the path of ignobility and lechery ? Return from that foul path to the path of righte. ousness. Denenenereergevenge VOACA MS DISCOURSE 10 The great acharya, the enlightened soul, Haribhadra Soori says this while explaining the real nature and form of Dharmatatvas or doctrines in his work Dharmabindu. vacanAghadanuSThAnamavirucApathoditam ! maitryAdibhAvasaMyuktaM tasarma iti kIrtyate // When a man firmly aims at self-purification; and when he decides, "I must purify my soul", he will at once search for the way to chasten and purify his soul. That way is the path of

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DISCOURSE 10 Dharma. First, you think well and see if you have developed contempt for impurities and derogations. Have you begun to despise the pleasures that arise from impurities and derogations? Are you agitated by the impurities in you? What happens when your clothes become unclean and dirty? How do you feel when your body is unclean and dirty? Would you not think of washing your clothes and cleaning your body? Would you not search for a method by which you can wash your clothes and clean your body? You do not like unclean clothes; and you do not like your body being unclean. In the same manner, if you do not like your soul being unclean, you will surely think of cleansing it and chastening it. THE IGNORANCE OF THE SPIRITUAL PRINCIPLES But there are some people in this world who do not feel unhappy in their unclean dress; and who do not care even a little for the uncleanness of the body. Such people do not even think of the soul. How can they think of spiritual purity or impurity when they do not even think of the soul? How can they think of Dharma when they do not think of the soul? But we see even such people performing spiritual activities. Such activities are performed by them as a matter of blind convention or for the attainment of some mundane objectives. They do not aspire for spiritual felicity; they desire worldly pleasures. They perform those activities to attain sensual pleasures. The activities that are performed with a view to attaining sensual pleasures are not free from fear, hatred and sorrow because sorrow and fear are born out of the attachment for the worldly happiness. People naturally hate those activities that cause sorrow and when people do not get happiness, they only experience sorrow as a result of their spiritual activities. The desire for sensual pleasures is a kind of impurity. Have you examined this point relating to your mind? 161 As long as the heart is full of the desire for sensual pleasures, fear, hatred and sorrow will also exist there and as long as the heart is not free from these three feelings, a man cannot perform the right kind of spiritual austerity. All of you observe your external and internal life; and you will find

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162 THE WAY OF LIFE that you are constantly harassed by many kinds of fear. You can see the fires of hatred burning on all sides. You will find that your heart is full of sorrow and degeneration. That is why, enlightened people say that you should cast away all your desires for sensual pleasures. The desires for other objects causes the greatest sorrow. This is a great truth and you must think of it seriously. FEAR; HATRED AND SORROW What happens when you do a deed of charity? Do you feel happy or do you get angry? In case you have to give some charity how much would you give? Would you give less or more? Do you have the fear that if you give away more you will have nothing left and that you will be helpless? This fear you have in your mind; that is why, though you have much, you give away less. In the event of a person doing a deed of charity, if the giver of the charity does not give it willingly, what happens ? Others would get angry with such a person. Others would hate him. Others would think thus, "See, that great philanthropist ! that man of magnanimity. He has a great name for charity but what he gives is absolutely paltry and petty", Do not people think so ? Imagine that you get what you desire by way of charity and that you get a lot of money as a gift. When you get so much money, you begin to fear the members of your family. You fear that if the members of your family come to know that you have got so much money, they may worry you. Therefore you would not tell them the truth. What is this? It is fear. In the same manner, if a necessity arises for the performance of some spiritual austerity what will happen? Would you experience exhilaration or frustration? When you happen to help somebody, what would you think? Would you experience exhilaration or sorrow? Whatever may be the spiritual austerity you perform and in that situation, if you have to make some sacrifice, you must be free from fear, hatred and sorrow; otherwise, you will not experience happiness by the performance of that austerity. :

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DISCOURSE 10 163 Does your mind get firmly concentrated on any kind of spiritual activity ? Why does it not attain concentration ? It is because of the fear in your mind. That fear causes vacillation and instability. You cannot attain concentration as long as your mind is enveloped in some fear. You cannot tell even a single garland of beads in the name of the Paramatma, with concentration. From the Audience: It also happens so. The hand keeps turning the garland of beads while the mind keeps running after sensual pleasures. Maharajashri : As long as you do not become fearless, you will continue to be in the same condition. As long as you keep desiring sensual pleasures, you will continue to as you keep desiring sensual pleasures, you will continue to experience fear. Fear causes vacillation; and vacillation brings about aberration in your spiritual austerities. Therefore, I tell you to effect a radical change in your attitude. Give up your desires for sensual delights. Attain spiritual awakening and open your spiritual eyes. Only those people who possess spiritual vision can attain spiritual strength. Spritual strength makes people fearless. That is why I am narrating the story of Pethad Shah, the Chief Minister of Mandavgadh and explaining to you his character. That story is illustrative of this truth. He is such a historic personality that his noble character has profoundly impressed me. His inner character and personality were astoundingly noble. Though he was occupying the position of the Mahamantri he had no desire for power nor was he arrogant. Though he attained Swarnasiddhi (mastery over alchemy), he was not proud of his prosperity nor was he attached to it. Though he possessed a handsome and healthy body, he was free from sensual passions. He was free from the intoxication of youth. Though he was a powerful statesman, he was absolutely devoted to the King and the Kingdom. Though his wife was absolutely beautiful and loving, he adored celibacy. Because he had such a personality, he was always fearless; and he was absolutely devoid of hatred or sorrow. Of course, sometimes, some calamities occurred in his life. Even is these calamities, he did not become a prey to fear. He did not hate even

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164 THE WAY OF LIFE He never those who had committed offences against him. experienced the feelings of sorrow, despair or despondency. PETHAD SHAH'S NAME IS STAINED Once, the Chief Minister was caught in a calamity, though he was not guilty of any offence or misconduct. He had in his possession, a garment worth one and a quarter lakh rupees. It had been given to him by the King of Malwa. The Mahamantri used to wear it only at the time of worshipping the Paramatma. The garment acquired such miraculous efficacy that if it was put over a person suffering from fever, the fever would immediately abate and be cured. The wife of the Mahamantri knew, very well that the garment had that power. It had acquired such a miraculous power on account of the vow of celibacy that he was practising. It is natural that there should be friendship and intimacy between the royal family and the family of the Chief Minister. The King of Malwa had two wives by name, Lilavathi and Kadamba. The King was extremely enamoured of Lilavathi. On account of this reason, Kadamba was jealous of Lilavathi. In fact, she was burning with jealousy. How strange human nature is! Lilavathi did not have any feeling of hostility towards Kadamba. But Kadamba was full of hatred for Lilavathi. Kadamba thought, "I am not so happy as Lilavathi. Why does she get more happiness than I?" Yes. If Lilavathi also was getting only so much happiness as Kadamba, the latter would not have been jealous of the former. On account of the same reason, even in the happy life of that noble woman, Sita, there appeared the flames that destroyed her happiness. Shri Ramachandraji loved Sitaji greatly but the other wives of Rama would not tolerate this. According to the Jain Ramayan those three wives of Rama conspired against Sitaji and that noble lady fell a victim to that conspiracy. A false accusation was made against her and Shri Ram sent away Sita to the forest. We may think that Sita suffered thus because of the decres of Destiny but did those three queens attain any happiness by Sita's departure from the palace? No. That is only an illusion of human beings that they will be happy if they cause sorrow to others. The

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DISCOURSE 10 165 truth, is the opposite of this. If you try to ruin the happiness of others whatever happiness you have will be ruined; but how can people blinded with jealousy see this great truth? Such people are not even willing to understand it. Kadamba, the queen of Malva was like that. She thought, "If the king develops dislike for Lilavathi, his love for me would increase. Otherwise, I will not get the King's love in this life. What is there to be wished for in life if it is devoid of love ?" Kadamba also knew that the King's love for Lilavathi would not be affected unless he saw some serious fault in her character. Attachment and love for a person disappear only when some serious fault is seen in that person. You will not be able to discard your attachment for this mundane life until you develop the attitude of discerning its defects and derogations. That is why, the enlightened people deprecate this mundane life. They describe also the countless derogations of this earthly life. Realise the truth that your attachment for Samsar will end when you discern at least one defect in life. ATTACHMENT ARISES FROM SEEING MERITS : DETACHMENT APPEARS WHEN FAULTS ARE SEEN From the Audience : It is dangerous to listen to your discourse. You may make us give up our attachment for this life. Maharajashri : There is real danger in the mundane life; but these great men see danger here! In the worldly life, there is danger at every step. Every moment, there is danger. Do you know that ? Our duty is to free people from that dangerous mundane life. At least, think of this point. If the worldly life was not full of agony and anguish why did we have to renounce it? Even the pleasures of mundane life are fraught with peril. This worldly life abounds in countless defects and derogations. You see some merits in the mundane life; so you are attached to it; and you are interested in it. You see merits in Samsar, but we see defects and derogations.. Attachment arises on account of seeing merits and detachment appears when defects and derogations are seen.

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166 THE WAY OF LIFE Jatashankar was running a Balamandir (a home foi children) in his house. He was not collecting fee from children. He was not collecting money from them. The children used to bring sweets for Jatashankar, when sweets were prepared in their houses. There was one boy among them who was not bringing that gitt of sweets to Jatashankar. Jatashankar noticed that the boy was not bringing sweets but he did not say anything to him. One day, an incident happened. He brought for the master, Kheer (a sweet preparation) in a clay bowl. The boy said to Jatashankar, "To-day is the birth-day of my younger brother; therefore my mother prepared kheer and she has sent this for you". Jatashankar was greatly happy. He began drinking the kheer at that place in the presence of all the children. After having drunk half the quantity of the kheer in the bowl, he asked the boy, "Dear boy, you tell me how to-day your mother has become so generous. She has sent me a bowl full of kneer". The young boy said, "My mother had poured the kheer into a large plate and had gone to fetch water. I was playing outside the house. Meanwhile, a black dog came there and began licking the kheer. My mother came there fetching the water and she saw what was happening. She turned away the dog. We could not drink the kheer because it was licked by a dog. It had become unfit for our consumption. Mummy said to me, "Take this kheer and give it to your master". So, I poured it into this pot and brought it here." On hearing this, Jatashankar was so terribly angry that he threw the bowl on the ground with all his might. The bowl broke into pieces and the kheer splashed on the ground. In great anger, Jatashankar chid the boy, "Stupid fellow, you have profaned me." The boy began to weep loudly. Jatashankar asked him, "Why are you weeping ?" The boy said, "The bowl has been broken into pieces. My mother will beat me". Jatashankar grew very angry and said, "What was there in it? It was after all a clay bowl. Tell your mother that your master broke it into pieces." The boy said, "My mother used always this bowl for my younger brother to pass his stools into it." Having said this, the boy ran away. Jatashankar's eyes grew wide with shock and disgust. A feeling of sickness came over him.

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DISCOURSE 10 167 SEE THE DEROGATIONS IN SAMSAR Jatashankar drank the kheer because he first saw the kheer. He drank it because he first saw merit in it. But the boy told him that a dog had licked it. So, he saw a defect in the kheer and his love for it disappeared. He threw it away. Do you understand ? You must renounce worldly life also in the same manner. You must see the defects and derogations in samsar. What happened to the great poet, Barthihari ? He saw a great derogation in life. His wife in whom he had great faith betrayed his faith and proved unfaithful to him. The wife is an important person in the family and his wife deceived him. When that was so, could he have faith in others ? Could he trust others and so he renounced his worldly life. You do not see defects and derogations in life. Is that so ? Do you see only merits? Though you have received such a hammer-stroke from life.... From the Audience: Of course, we receive the buffets of misfortune and we suffer the slings and arrows of outrageous fortune, but in the midst of those misfortunes we also sometimes taste happiness which appears like a drop of honey; and delighted by it, we forget those sorrows and vicissitudes. Maharajashri : You experience sorrow for twenty three hours and happiness for one hour, yet you are not disgusted with life. You are really men of miraculous patience. For the sake of the momentary sensual pleasures, and for the sake of transient physical joys see into what a snare you have fallen. Please see rightly how you are caught in that snare. What will happen in the other world ? How can you get sensual pleasures? How foul, how disgusting and how sickening ? You take delight in the stinking gutter. The pleasures you get in human life and in the animal life are as filthy as a gutter. You cannot also enjoy those pleasures always. Supposing you get such diseases as T.B. and cancer, you may be young; your wife may be beautiful but still you will have to sit helplessly shedding tears and when death approaches you, what will you do? Your wife will stand near your dead body and weep. People will take away your dead body to the cemetery. Close your eyes a little and imagine this scene.

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168 THE WAY OF LIFE THE CALCULATION OF A PASSIONATE PERSON Queen Kadamba wanted to show the King some serious fault in Lilavati's character. If the King saw such a fault in her character, he would cease adoring her. How wrong are the calculations of a person blinded by sensual pleasures ! Kadamba was planning to destroy somebody's life and happiness in order to attain the King's love and adoration; so, she began searching for some fault in Lilavati's character. She was searching for such a fault that if it was seen by the King, it would fill him with contempt for Lilavathi and that would make him completely averse to her. Then, Kadamba would get all the love of the King, for herself. Once, Queen Lilavati fell ill. She was suffering from fever. She used to get fever on alternate days. The King got her treated by the best doctors but her fever was not cured. The King and all the members of the royal family were greatly worried and anxious about the queen's ill-health. She was growing weak day by day. Even the doctors seemed to give way to despair. Lilavati's attendant went to the Chief Minister's house to meet Pathamini, the Chief Minister's wife and to tell her about the queen's ill health. The attendant's face was filled with despair and gloon. Pathamini asked her why she was in such great worry and despair; and the attendant began to weep bitterly. The attendant said to Pathamini, "Our Queen Lilavati has been suffering from fever for many days. No medicine has been effective in curing her of the fever. The Queen's body is growing weak, wan and withered. The King has been worried about it, day and night. All the members of the royal family are plunged in deep sorrow". Pathamini heard the words of the attendant. She thought for a while and then said, "I have a device with me, which can reduce and cure the fever." The attendant's eyes sparkled with hope and delight. She said, "Do you really have any remedy for the fever? If so, give it to me, dear sister. It will be a great benevolence." The attendant clung to Pathamini and entreated her to give her the article. Pathamini said, "Listen, if the queen wraps herself in the garment that the Chief Minister wears at the time of worshipping

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DISCOURSE 10 169 the Paramatma and if she sleeps covering herself with that garment, she will never get fever again. Yes. She must wrap herself with that garment before she gets fever." "Dear Lady, kindly give me that garment without a minute's delay. I will convey it to the queen and will tell her about its efficacy." Pathamini gave the attendant the shawl which was worth one and a quarter lakh rupees. People who have the lofty feeling of benevolence do not care for an article whatever may be its value and they do not consider it more valuable than a living being. Such great people easily give away an inert article to help a living being. On hearing that account of the queen's anguish and agony, Pathamini felt very sad. She gave away that extremely valuable garment to the attendant to be conveyed to the queen. Pathamini had no such doubts, "The garment might not be brought back. The attendant might make off with it." She never felt any such doubts or fears. How can there be fear in a heart that overflows with magnanimity. QUEEN LILAVATI'S FEVER WAS CURED Taking that garment which possessed miraculous powers, the attendant went straight to the palace. She went to Queen Lilavati and showed her the garment and explained to her when she should go to sleep wrapping herself with it. The Queen had a great faith in the Chief Minister. She too believed that the garment would cure her of her fever. When she was about to get the fever, she wrapped herself with the garment and lay down on her bed. She did not get fever on that day. The attendant of the queen began to dance with delight. All in the palace were in great delight. Only Kadamba was not happy. How could she be happy ? A person who is jealous of someone would feel elated only when that person experiences sorrow. She would only burn with jealousy when the person concerned was happy. On finding that Lilavati's fever had been cured, Kadamba did not feel happy. Only those people who can feel happy at the sight of the happiness of others are worthy of entering the field of Dharma. Those people who feel unhappy on seeing the unhappiness of others have the authority and

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170 THE WAY OF LIFE worth to pursue Dharma. But Kadamba never cared for Dharma. She was a beggar seeking worldly pleasures from the goddess of fortune. QUEEN KADAMBA'S ALLEGATION AGAINST LILAVATI When Kadamba heard that Lilavati's fever was cured on account of the efficacy of the Chief Minister's shawl, a terrible thought rose in her mind. She went straight to the King, with a grave face, She said, "Your Highness, I have come to inform you of a very serious matter. Probably, you may not believe my words. Whether you believe my words or not, it is my duty to tell you about it." The King said, "What is the matter which is so serious ? Come on, tell me". Kadamba said, "Please do not get angry with me. But do you know that Queen Lilavathi is in love with the Chief Minister?" On hearing this terrible allegation against Lilavati, the King became furious and said, "You are making a false allegation. What proof have you in support of this allegation of yours?" Kadamba gave a cool reply, "I knew that you would consider my words untrue. But my dear Lord, I have proof with me. If I did not have a tangible proof with me, I would not have told you of this at all. You yourself can go now and see. Your darling queen is sleeping happily, wrapping herself with her lover's garment, out of love for him. You can personally go and see it. What greater proof of love than this can be there ?" THE KING BELIEVES THAT LILAVATI IS GUILTY Either Queen Lilavati or her attendant had not informed the King the matter relating to the garment which the Queen used to get rid of her fever. Such mistakes occur when we do things in a hurry. The King said to Kadamba, "All right, I will personally go there and see". Kadamba returned to her chambers. She went away after creating a cyclone in the King's mind. The King thought of the Queen and Pethad Shah. He had faith in the Queen Lilavati as well as in Pethad Shah. He knew that they possessed noble character, but the words of Kadamba had created a suspicion in the mind of the King. "We cannot say when mistakes occur in the lives of human beings. We cannot

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DISCOURSB 10 171 tind it out. I will go there personally and see", the King thought. The King went straight to Lilavathi's chamber and stepped into it. At that time, Lilavathi was asleep. She had wrapped herself with the holy mantle of the Chief Minister, The King recognised the garment. "I gave this garment to the Chief Minister as a presentation and he has given it to the Queen. He has given such a valuable garment to the Queen. What is the meaning of this ?" The King became very angry. At once, he went to his chamber. Kadamba's words became deeply fixed in his mind. He did not think of making any enquiries or asking either the Chief Minister or Lilavati about it. There appeared a prejudice in his mind against the Chief Minister and Lilavathi. This is the difficulty with respect to people who are ignorant or whose intelligence is not well-developed. If such people are heads of families many calamities can occur. Those people who are occupying a high position treat others as dolls and play with them, as they like, as if they are dolls. In the eyes of the King, the queen was only a doll from which he sought merely sensual pleasures. The King did not like to question Lilavati. He did not want to ask her how she got that garment belonging to the Chief Minister, or if he had sent for the Chief Minister and asked him what had happened to the garment worth one and a quarter lakh rupees which he had given him, the truth would have come to light and two noble people would not have suffered any injustice. Come to a conclusion only after a thorough and complete examination of the situation. Do not get excited with excessive attachment or hatred on hearing about or seeing any incident. Exercise a control over your emotions of attachment and hatred. Otherwise, you cannot think clearly. Do not come to a hasty conclusion regarding what you have seen or heard about. Think well about it. Examine every detail of the situation; then you come to a conclusion and make a decision, but do not take any hard or unkind decision. LILAVATI WAS BANISHED The King had an extraordinary faith in Pethad Shah, the Chief Minister. He knew that Pethad Shah had undertaken the

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THE WAY OF LIFE vow of celibacy. All the subjects had a great respect for the Chief Minister who was practising celibacy. The King believed that even such a noble and austere man was immoral. For all that misunderstanding, the cause was a garment. The King had seen the garment with the Queen Lilavati. It did not occur to the King in his excitement even to find out how the Queen was cured of her fever. He had great love for Lilavati but now he believed that she was an immoral woman. This is how things happen in your worldly life. Attachments and hatred change in a moment. Within a moment, attachment becomes hatred and hatred becomes changed to attachment. Neither attachment nor hatred is permanent and unchanging. The King's mind was full of hatred for Lilavati. He decided to banish Queen Lilavati as well as the Chief Minister, Pethad Shah and to punish them severely but he did not have the courage to impose such a punishment on the Chief Minister. The entire country had been influenced by the Chief Minister. The King was only the nominal head while the entire administration was being carried on by Pethad Shah. Torturing the weak is the custom of the world. Nobody dares to torture a strong person. In the eyes of the King the Chief Minister was strong and powerful while the Queen was weak. So, he sent for Queen Lilavati and announced his sentence on her. "You must get out of my country. I do not like to see your face." But the King made this announcement in the presence of the Chief Minister. The King thought that since the Chief Minister loved the Queen, he too would go away with her. In what strange ways, do the thoughts of men range? Did the King really know the truth about the Chief Minister's character? When the King passed the sentence of banishment upon the Queen, the Chief Minister remained mute and said nothing. 172 THE CHIEF MINISTER IS CALM AND COOL Lilavati's attendant, Chatura came to know everything. The rumours relating to the supposed love-affair between the Chief Minister and Lilavati were emanating from Kadamba's chambers. Chatura, at once, took the garment of the Chief Minister, went to Pathamini and gave it to her. She also narrated to her the sad occurrences that had taken place in the palace. Chatura

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DISCOURSE 10 173 began to weep bitterly. "I did this only to help the Queen get rid of her fever but the Queen is plunged in great anguish. Moreover, the name of the Chief Minister also has been stained." Pathamini advised the attendant not to worry over it and assured her to do whatever she could. There arose a great commotion in the mind of Pathamini. "What may the angry King do? He can ruin the lives of those who are within his power". This, Pathamini knew very well. In her mind, a fear arose a worry also appeared. Meanwhile, the Chief Minister came into the bungalow. His face was calm and cool without any distortion or agitation. He was quite well and quite calm. He knew that the King was angry with him but this did not affect his calmness and composure. After sending away Chatura, the Chief Minister turned his eyes towards Pathamini. Pathamini was sitting at his feet. The tears were flowing from her eyes. Pathamini was greatly sad because she felt that on account of her, her husband's good name was stained and an allegation had been made against the Queen. The Chief Minister said to Pathamini, "Why do you weep? Why do you worry? Though I am guiltless and innocent, there has been an accusation against me. This has happened because in my previous life, I might have committed the sin of making a false accusation against some innocent person and now we have to experience the fruit of that sinful Karma and punishment with equanimity. Do not worry. There is Dharma in our hearts and it will protect us. Be fearless in the refuge of Dharma. The King is not at fault. He is only an instrument for my sinful action to work through and punish me. We should not be angry with the King." Pathamini imagined herself floating on the sublime waves of the Chief Minister's lofty utterances which were flowing like the Ganga. Her tears of sorrow changed into tears of joy. She kept seeing the Chief Minister's calm face. Fear and hatred disappeared. They did not fear the loss of the position of the Chief Minister and they did not hate the Queen Kadamba and the King who were making false allegations. Only such souls or human beings can perform spiritual austerities in accordance with the prescriptions in the Shastras and only such people can concentrate upon spiritual activities. There can be no vacilla

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174 THE WAY OF LIFE tion born out of fear, nor can there be any mental distortion or intoxication born out of hatred, in such people. PATHAMINI IS GREATLY WORRIED ABOUT LILAVATI Another thought arose in the mind of Pathamini and she became greatly excited and agitated. She said, "What will happen to Lilavati who is helpless and innocent ? The King has banished her. Where can she go ?" The Chief Minister was expecting that Pathamini would ask this question and he said, "You yourself tell me. What can we do to save her from this disaster? What do you wish to do ?" Pathamini replied, "What can I say? You please think of some method by which we can save the Queen from becoming a prey to wild animals in the forest. I feel extremely sad for her. You can save that noble and innocent woman. How young she is !" - Pathamini's eyes were filled with fear. Already, the Chief Minister had thought of a plan to give full protection to the Queen but for the successful implementation of the plan, Pathamini's full assistance was essential because it was a highly complicated plan. The Chief Minister said to Pathamini, "Look here, only you can give her protection. Secretly, you keep her in the underground vault of your bungalow. When her stain is cleared and her innocence is established, she will rejoin the King. Are you prepared to help her in this manner ?" The Chief Minister looked towards Pathamini. It required extraordinary courage to give shelter to the Queen in the face of the allegation that he was in love with her. Pathamini, at once, showed her readiness to do whatever was necessary. She had a tremendous faith in her husband's nobility and purity, "My husband is practising austere celibacy. He does not even entertain sensual delights." She had such a firm faith in him, BUT TODAY THE HUSBAND DOES NOT ENJOY THE FAITH OF HIS WIFE Pethad Shah had earned this faith of his wife. Have you earned such a faith from your wives ? Do you have such faith in your wives? "My husband looks upon all the women of this world except me deeming them mothers or sisters. My husband

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DISCOURSE 10 175 does not behave passionately with other women." Do your wives have such faith in you ? From the Audience: If we enjoyed such a faith of our wives, then we would attain heavenly happiness here. How can we have such good fortune in this world? Maharajashris You can enjoy that happiness but you do not have such virtues and qualities. Tell me. Are you absolutely faithful to your wives ? May I believe that you have not even touched another woman with passion? In this age of sensual enjoyments, if you have been able to keep up your faithfulness to your wives, I heartily congratulate you. You should not have even the desire to see the beauty of another woman. You should not converse with any other woman passionately. You should not have the desire to see the figures of half-naked women on the movie-screen. May I believe that you do not go to movies and see such sinful sights? YOUR PASSIONS PREY UPON YOU From the Audience : Our wives also come to see movies. Do not they see other men ? Maharajashri : Very well. So you come to an agreement, "I will see other women, you do not get worried about it. I do not oppose or object to your seeing other men." That is the position. Is it not? I hope it goes upto the point of seeing and it does not pass beyond that limit. Why do you bind yourself with the Karma that will throw you into hell ? Why do you follow the path of immorality and ruin your own and others' lives ? Is not your passion satisfied with your own partners (husband or wife) ? Passion is like fire. The desire for sensual pleasures does not decrease; it goes on increasing; it grows stronger. When the body grows weak, when the senses grow weak, your passions will torture you inordinately. The pure and noble character of husband and wife is a vital aspect of our culture. Only the children of noble parents can transmit our culture to the next generations and can adore the path of salvation. Pethad Shah and Pathamini had one noble son by name Jhan Jhan Shah. What kind of person was he ? As is the

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176 THE WAY OF LIFE father, so is the son. Like his father, he was noble and magnanimous besides, being a great devotee of the Paramatma. He was the very embodiment of virtues, faith and nobility. What kind of children do you like to have ? Have you thought about children at all? Do you think about their spiritual welfare ? You do not think of your own spiritual welfare? How can you think of their welfare ? Some people who are called well-wishers of the country; who are called social reformers and who pass for advocates for the cause of women, commit ignoble actions and sins against women. Some writers of cheap literature and cheap artists and wealthy people, also commit the unpardonable blunder of spreading immoral ideas. In fact, there are laws that give protection to prostitutes. Abortion is being carried out fearlessly though it is sinful. These laws have to be opposed and removed. We must oppose strongly the things that render people weak and helpless. Those who love noble conduct must oppose these things. Those who are not afraid of sorrows and who are not attached to pleasures must oppose them. How are we going to live ? This is an important question. The Congress says that the Government is going on according to the ideals of Gandhiji. In my view, we are completely ignoring Gandhiji's ideals. This is the country that gave birth to such great men as Mahavir, Buddha, Rama and Krishna. We have only a mockery of pure and noble conduct to-day. People are encouraged to become ignoble and immoral. Yes, you, living in this country, in this society have to live according to the principles of noble conduct and behaviour. The relationship between the husband and the wife should be sacred. How sacred was the relationship between Pethad Shah and Pathamini? How faithful were they to each other? Pethad Shah took Queen Lilavati into a secret vault in his bungalow and gave his wife the responsibility of taking care of and protecting her. Pethad Shah was the very embodiment of virtues and he was totally devoid of fear, hatred and sorrow. He was indeed a Dharmatma. That great man embodied in himself real Dharma. This is enough for today.

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Pandaravado araosaudabaxara@parsare * There are four planes on which we can establish a relationship and affinity with the Paramatma. They are : 1) Reminiscence 2) Seeing 3) Glorification and 4) Perception (worshipping by means of touching the idol). * Only those who have understood the meaning of love can realise the secret of the idol and the idol. worship. The love for the Paramatma will auto. matically draw you towards the temple. * If you can have in your bungalow, a bed-room, a drawing-room, a kitchen and a bath-room, can't you build a room for God also ? * With a voice shaken by emotion and a heart full of devotion, plucking his own eyes, the Bhil wor shipped Lord Shankar. * Bhagwan Shankar said to Jatashankar, "I belong completely to him who makes a total surrender of himself to me." * What is happening to Dharmashalas (choultries) now? They are being given the form of Papshalas (abodes of sin). evengers Venererererer S oana DISCOURSE 11 The great scholar, Acharya Shri Haribhadra Soori, the spiritual son of Yakini Mahattara says this in his great work, Dharmabindu, while explaining the real form and nature of Dharma. vacanApadanuSThAnamavirukhAd yathoditaM / maitryAdibhAvasaMyuktaM tadarma iti kIryate // Have you experienced at any time restlessness in your mind by thinking thus, "Though I have been performing spiritual

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178 THE WAY OF LIFE austerities for all these years, until now I have attained neither purity of thought nor of conduct. What shall I do ? Am I performing my spiritual austerities in an improper manner? Are they not being performed according to prescriptions ? I am not performing the austerities as they should be performed. Why is it the feeling of peace has not appeared in my soul? Where am I entangled? This life is short. Very soon, the light of life will be put out. I cannot know where it goes. Where does it go in the other world? Will my soul again be caught in the cycle of 84 lakh yonis or forms and keep wandering in them ?" DO YOU AT ANY TIME THINK OF YOUR SOUL? Have you rightly thought about your soul in this manner? If you get your house fitted with electric installation and when the wiring, fitting etc. are over, if light does not appear, when you switch it on, at once, you get the fittings examined. You will wonder why light is not flashing, though the fitting has been done; the switch-board has been set up and the meter has been fixed. You would send for the electrical engineer and ask him to set it right. He will come and examine the entire fittings and then say, "How can you get light when electric connection has not been given to your house ?" You must understand that even if electric connection has been given to your house and if there is some defect in the fitting, light will not appear. You search for the defect. Though you have been performing spiritual austerities for years, enlightenment has not appeared in your soul. Still there is darkness filling your soul. So, you will naturally worry about it. Do you worry about it? Do you look towards your soul? You see the whole world but you don't see your own soul. How intelligent you are? You will keep worrying over your torn slippers worth only two rupees but you are careless regarding your own precious soul. Remember that if you do not think of your own soul no one else will help you to attain spiritual elevation and awakening. Think a little with concentration what exactly is the present condition of your soul. You perform spiritual activities yet has there been light in your life's activities or in the thoughts of

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DISCOURSE 11 179 your mind? Search well; check whether the connection from the power-house of the Paramatma is alive. THE WAY TO ESTABLISH A RELATIONSHIP WITH THE PARAMATMA From the Audience : When there is no connection given at all, where does the question of its being alive appear ? Maharajashri : You are intelligent. Are you not? How can you adore and follow the path of Moksha described by the Paramatma until between your soul and the Paramatma, there appears a relationship on the plane of love and devotion ? How can there be a proper fitting of the principles of observance in every spiritual austerity? Both these things namely fittings and connection are essential. Even if one is absent, of these two, there won't be light. Both these things have to be carried out. My suggestion is that first you must obtain the connection; then fitting will not take much time. Therefore, begin the procedure to get the connection. Yes. There is a proper procedure even for obtaining the connection. It is not an easy matter to establish a relationship with the principles of the Paramatma. It is not an easy thing. But if you make a firm determination, there will not be any great difficulty. Begin the work with a firm determination. There are four planes on which you can establish a relationship with the Paramatma. They are : (1) Reminiscence (2) Seeing the Paramatma (3) Glorification and (4) Perception (worshipping by means of touching).. Reminiscence or recollection takes place in the absence of a person. We remember a person, when he is not present. The recollection may be of good things or bad things. The recollection of a person whom we love is sweet though at the same time, it may bring agitation. Even this agitation is sweet. In this agitation, there is no excitement or anguish. There is encouragement and the agitation is born out of separation. Do you not experience separation from the Paramatma as an embodied reality? Have you experienced agitation on account of the separation from the dear Lord ? Have you experienced at any time the agitation of the separation from the Lord ?

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180 THE WAY OF LIFE ALL THINGS ARE USELESS WITHOUT LOVE Do you remember the Paramatma spontaneously or do you have to endeavour to remember the Paramatma? Remember that there is a sensation in the recollection. The recollection that is devoid of sensation cannot be called a recollection. Such a recollection is only a means to attain selfish objectives. "By recollecting the Paramatma so many times, I can achieve a particular aim". Having heard such a thing, you recollect the name of the Paramatma thousands or lakhs of times. I am not concerned with such recollections. The recollection of the Paramatma made by a person who has no love for the Paramatma is not born out love but it is born out of selfishness. Love appears for the principles of the Paramatma; there appears a strong desire to mingle with the principles of the Paramatma. The mingling does not take place and the darshan does not also take place. Then, you spend time in thinking of him and recollecting him. Sometimes, in those recollections, you also shed tears and the mind becomes restless. From the Audience : Such a thing has not happened at any time. Maharajashri : How can it happen? All those things happen, only in the lives of those who love the Paramatma. Do you love the Paramatma ? Let alone loving the Paramatma, do you have love for anyone ? For whom have you true love? You have only a pretended love. With such a love whom can you remember? In the case of pretended love, the absence of the beloved does not cause pain. If the absence does not cause pain, there can be no real recollection. It is one thing to remember someone at sometime but it is a different thing to recollect the person with love. In the case of a genuine recollec. tion, there is the eagerness to see the person. You pine for meeting him. WHO CAN UNDERSTAND IDOL-WORSHIP ? When you cannot see the Paramatma and when you are thus separated from him and when you cannot see him in

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DISCOURSE 11 181 reality you can get some satisfaction from seeing his idol. Only those who believe in love and who have experienced it can understand the value of idol-worship. Those who do not understand the principle of love cannot understand the meaning and value of idol-worship. Those who love the Paramatma cannot have any mental peace, if they do not have the Darshan of the Paramatma at the three fixed timings of the day. Therefore, the principle of having a darshan of the Paramatma has been described. You should not visit the temple to satisfy the prescriptions relating to your visit at the three fixed times of the day. Your love for the Paramatma should draw you towards the temple of the Paramatma. You should be overwhelmed with the emotion of devotion when you see the Paramatma. Tears should well up in your eyes. Yes. We will attain so much delight that it cannot be described in words. You will go to the temple to see the Paramatma. How can you have a darshan of Paramatma ? You stand before the idol of the Paramatma with your eyes meeting his eyes; is that not so ? From the Audience: It is not possible Maharaj Sahib. We can have a darshan of the Paramatma in that manner, only in those temples where the people are small in number. In crowded temples, we cannot see the Paramatma fully because people rush around us. WEALTHY AND NOBLE HOUSE-HUOLDERS MUST HAVE A ROOM FOR THE PARAMATMA IN THEIR HOUSES : Maharajashri : You have spoken the truth. Selfish people come and crowd round the Paramatma. There can be no sense in selfishness. Those who perform worship do not have even the sense that they should stand in a line. Those devotees do not seem to think, "We are not the only devotees in the temple. There are others also who have come to have a darshan of the Lord". Therefore, if you want to have a thorough darshan of the Lord, you must have a separate room in your house for worshipping the Paramatma. When you build a bungalow, you build a bed-room, a drawing-room, a kitchen, a bath-room etc;

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182 THE WAY OF LIFE cannot you have a separate room for the Paramatma ? Yes. There may be some people who have to live in small houses with one or two rooms only and they cannot build a separate room for the Paramatma. It is for such ordinary or middle class people that the temple is built. Wealthy house-holders must build a separate room for the Lord in their houses and must worship the Lord there and have a darshan. In that case, there would be no such crowd in the temple. If you build a room for the Paramatma in your houses, you can have a darshan of the Paramatma in the manner, I have described. You can also perform Thratak (Seeing without winking) before the Paramatma. After pining for the darshan, if you have a darshan, Thratak also takes place naturally. Nobody will interrupt you there. WHY DO YOU GO TO THE TEMPLE ? IS IT TO GIVE OR TO RECEIVE ? You desire to have a darshan of the Lord where there is a big rush of people. You believe that that place of pilgrimage or temple or idol is great and efficacious where large numbers of people collect. This is the truth. Is it not ? All of you love the powerful and efficacious Paramatma; do you not? Those who go to the temple thinking of his power only do not really love him. Only selfish people are attracted by the power of the Paramatma. Do such people go to have a darshan of the Paramatma ? No. Those people go to the temple to give a darshan. That is, to show themselves to the Paramatma. "Oh Lord, look at me. How helpless I am ? I am in sorrow. Oh Lord ! Look at me". So, you think and go to show yourselves to the Paramatma. You think that your objective is achieved if the Paramatma sees you. You attach importance to your objective. If the Bhagwan can grant your wishes, that is enough for you. Do you go to the temple for this reason? People of this kind do not really have any knowledge of the principles of the Paramatma. Such people cannot have any intimacy with the Lord. They go to the temple not to give but to receive. Why do you go to the temple ? Is it to receive or to give ?

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DISCOURSE 11 183 A TRIBAL MAN'S DEVOTION WHICH WAS DEVOID OF ANY DESIRE FOR FRUIT Jatashankar married. Ten or twelve years passed but he had no children. His wife kept saying to him, "Why don't you get some magical rituals performed ? By virtue of those magical rituals our desires may be fulfilled and we may beget children." One day, a friend came and said to Jatashankar, "Dear friend, if you act according to my words, your desire will be fulfilled". Jatashankar said, "You are my friend. Why should I not act according to your words ? You have come to advise me to do something for my own good". The friend said to him, "Jatashankar, from here, from your place, if you go eastwards you will find the temple of Mahadev. In that temple, there is the idol of Shiva and it has miraculous powers. Lord Shankar grants the wishes of those who worship him with devotion. If you go to the temple every day and worship Lord Shankar, your objective will be fulfilled." Jatashankar believed the words of his friend. He also told his wife of it. His wife was greatly happy to hear this. She said, "From to-morrow, you go to the temple in the mornings and worship Lord Shankar. You also take with you fruits, flowers, sweets and other auspicious things necessary for the worship". She almost ordered him to go to the temple daily. Did he love the Paramatma ? No. He was impelled to go to the temple everyday only by his desire for children. He went to the temple only to ask for children. He went there to receive a boon, namely, the boon of children but not with any love or devotion for the Paramatma. Jatashankar visited the temple every day in the morning. He performed the worship of the Paramatma and recited his name according to prescriptions. Every day a jungle-dweller also used to come to the temple to have a darshan of Lord Shankar. His way of worshipping Lord Shankar was absolutely strange. The Bhil would come there filling his mouth with water and with some wild flowers in his hands. With his arrow,

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184 THE WAY OF LIFE he would clean the faded flowers on the head of the idol; he would force the water from his mouth as if from a syringe over the idol of the Lord and then he would fling the flowers over the image. Then, he would see the Lord and say, "How are you dear Lord? You are very gracious to me." Having said this, he would go away. Jatashankar while performing the Japa would see the way in which the Bhil worshipped Lord Shankar and he used to get angry. WHAT IS THE NATURE OF DEVOTION? One day, Jatashankar was angry with Lord Shankar because on that day, Lord Shankar conversed with the Bhil. Jatashankar thought, "I perform such a grand worship. Yet this God has not cared to converse with me. But he converses with this rustic Bhil." The next day when Jatashankar went to the temple and saw the image, he found to his amazement that one eye of the image had disappeared. Jatashankar spoke angrily, "What kind of people are these? They steal even the eye of God. I will go to the bazaar tomorrow, buy an eye and fix it to the image. I think this is the work of that Bhil. Only he must have stolen it". Jatashankar performed the worship and sat performing Japa. Meanwhile, the Bhil came there. He worshipped God in the usual manner and then he looked at the image of God. He said, "Oh dear God! I have two eyes but you have only one; how can this be? You need two eyes. Take this eye of mine and I will give it to you." The Bhil with his sharp and pointed arrow pulled out his eye and fixed it to the image of Lord Shankar. Blood began to flow out from the socket of his eye but his face was absolutely serene and happy. Jatashankar was so greatly shocked that even in that cold weather, he began to perspire. His body began to shiver in dismay. At that moment, from within the image, a divine voice was heard. "Oh Jatashankar ! Do you now understand why I like this Bhil so much? I like him because he comes here not to ask for anything but to give away whatever he has. You come here not to give but to receive something. I consider that man as my great devotee

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DISCOURSE 11 who dedicates everything that is his to me. Actually, I belong to him." LOVE MAKES US SURRENDER EVERYTHING TO THE LORD Jatashankar became tongue-tied on hearing the divine voice. Taking the empty plate, he returned. He did not get the boon of children but he found the way to attain the Paramatma.. You sincerely love the Paramatma and then you need not ask for anything. Even without asking for it, you will get what you desire; you will get what you desire at any time you desire it. If you go to the temple to beg for any boon; your mind will become shaken and it will be vacillating. The desire to beg for a boon; the desire to attain something produces vacillation in the mind. Your mind cannot remain firm in the temple with such desires. You cannot have a darshan of the Paramatma with a firm and concentrated mind. Can you concentrate on the image of the Paramatma? Even if you can concentrate on the image; how long can you keep up your concentration? Your eyes would look towards various directions. That happens because you go there to receive something and that desire to receive something creates instability in your mind. If in your heart there arises a genuine love for the Paramatma, then you will go to the temple of the Paramatma with a feeling of complete dedication and surrender. Love inspires you to dedicate and surrender yourself to the Paramatma. After this kind of recollection and darshan your feeling of devotion would not remain unexpressed. The glorification of the Paramatma would naturally flow from your tongue. That glorification would contain an element of sadness caused by your separation from the Lord. You will glorify the sublime qualities of the Paramatma and you will pray to attain an emotional and spiritual communion with the Paramatma. 185 YOU WANT EVERYTHING READYMADE From the Audience: We merely utter the song of glorification in a mechanical manner. No emotion of devotion appears in the heart.

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186 THE WAY OF LIFE Maharajashri : The song of glorification surges out spontaneously and naturally from a heart that is full of love and devotion, like water springing from the earth. Search your heart. Is there love and devotion for the Paramatma in your heart ? Mayanasundari on the day after her marriage, went to the temple of Bhagwan Rishabhdev, in the morning. Her husband Umbar Rana also accompanied her to the temple. What kind of prayer emerged from the heart of Mayanasundari ? Do you know? Do you know that a sublime song of prayer surged out from her heart which was full of devotion and love for the Paramatma ? That song of prayer filled with love and devotion performed a miracle. The garland of flowers that lay around the neck of the Paramatma, fell near Mayanasundari. Mayanasundari was offering a prayer. Hearing it, her husband's heart was shaken with emotion. There is a way in which prayer should be offered. It should be such that it can fill the hearts of the listeners with devotion. Probably, Umbar Rana had gone to the temple for the first time. But in his heart, there appeared a sublime love for Mayanasundari, inspired by her virtues. Umbar Rana who was fascinated by Mayanasundari's dedication and sacrifice was also captivated by her song of prayer. That song did not contain an entreaty for favours; nor was there an entreaty to be freed from sorrows and fears. It was merely a glorification of the virtues of the Paramatma. How do you have a darshan ? Do you know how deeply engrossed you are in seeing someone whom you love ? The eyes meet the eyes. Do you see anything in the eyes of the Paramatma ? You see such a thing that you keep looking at it endlessly. You will not be able to turn away the eyes from the Paramatma. We see such grace in his eyes. A lover of the Paramatma, who was a great Sanskrit poet said that, he saw in the eyes of the Paramatma absolute serenity and grace. The poet saw in the eyes of the Paramatma serenity and sublime grace. What do you see in the eyes of the Paramatma ? At least, do you have an idea of something that is worthy of being seen in the eyes of the Paramatma ? Certain sublime principles which you cannot see in the eyes of the people of this world can be seen in the eyes of the Paramatma. The eyes of the Paramatma revealed some

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DISCOURSE .11 187 such splendour to Yogishwar Anandghanji with the result that he began dancing with delight and a song of glarification sprang from his lips just as buds and flowers appear on plants and trees. He said, "Oh sublime Jineshwar! I have seen your eyes today and I am seeing them and I will continue to see them throughout my life; yet I have no satisfaction. Your eyes are overflowing with the nectar of sublime peace. Enough. I keep drinking it to my heart's content." You know Anandghanji was a yogi. It is natural that a yogi should love the sublime yogi, the Paramatma. Only a yogi can read the eyes of a sublime yogi and can probe the mysteries of the eyes of the supreme yogi. How can a bhogi (a man of the mundane world) have any intimacy with the Supreme Yogi? Yes. You must become yogis if you want to bind yourselves with love to the supreme yogi. A man of the world may not like a yogi. The man who likes a yogi cannot be a man of the world. His heart will not relish worldly enjoyments. There are some Shravaks, who are bhogis with respect to their bodies but yogis in their minds. Those who walk on the path of the Paramatma are yogis. Do not be afraid of the word yogi. You understand the meaning of the word, yoga, then the fear will disappear from your mind. Those who love salvation and who pursue the path of salvation are called yogis. Tell me whether you like to be such yogis. Seeing the Paramatma and glorifying him are such yogas. Seeing the Paramatma and glorifying him will put you in contact with the principles of the Paramatma. You must forget yourself when you are seeing the Paramatma and you should experience an emotional ectasy when you glorify the Paramatma. Love and devotion bring about an absolute ectasy in the devotee and he becomes immersed in his devotion for the Paramatma. What do you like an image to be? Do you want it to be beautiful or miraculous ? Question: If the idol of the Paramatma is attractive and beautiful, we become quickly absorbed in it. Why is it that the idols of the Paramatma are not so beautiful and fascinating? Answer: The idols of the Paramatma must be beautiful and they must be attractive. You are right in thinking so. But

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188 THE WAY OF LIFE you must not limit your thoughts and feelings only to the image (idol). The idol is after all a symbol, a medium. By means of that medium, you have to visualize the form of the Paramatma and you have to meditate upon him. If the medium is excellent, then the visualization of the Paramatma will be easier. By seeing the Paramatma, by glorifying him and by worshipping him, do you aim at reaching the Paramatma? No. Your desire is to attain physical enjoyments. We went to a certain town. The idol in the temple in that town was small and somewhat unsymmetrical. I asked a gentleman, "Why have you erected such an image here? Do you feel happy in worshipping and in seeing this idol ?" He said, "This idol is an ancient one and has extraordinary powers." Powers! You like the god who can perform miracles. You respect a Gurumaharaj who can perform miracles and you love a Dharma which can reveal miracles. You want such miracles as a hut becoming a palace. Is that so? You want such miracles as an ordinary metal turning into gold. Water must become ghee; you like such miracles; is that so? Whether the image is beautiful or not you want it to perform miracles. How distorted have the minds of men become! Do you go to the temple to have a darshan of the Paramatma? No. You go there to show yourself to the Paramatma; to give a darshan to the Paramatma. Paramatma should see you and should perform miracles. You go there with this objective. Is that not so ? YOU SPOIL THE BEAUTY OF THE IDOL ALSO The sculptor carves a beautiful idol. When the idol of the Paramatma is enshrined in the temple, the priests and you go on making it ugly. You do not like the beautiful eyes carved by the sculptor though they look natural. You fix to the idol glass-eyes. At every place on the idol, you put marks of various kinds. You attach to the idol silver and gold pieces. You do so because you believe that if you decorate the idol with one tola of gold, you will get one kilo. Your plan is to get more by giving a little. Then how can you think of beauty? "The idol

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DISCOURSE 11 of the Paramatma must be beautiful and attractive." Probably, you do not even think of this. Have you thought of this at any time ? 189 WHAT KIND OF HOLY PLACES DO YOU LIKE TO VISIT? Supposing in some holy place such a beautiful and attractive idol of the Lord is enshrined. Can you experience ecstasy at least by concentration on that image? Have you at any time concentrated your eyes on the eyes of the Paramatma? Have you spent at least an hour in seeing the Paramatma? Let us say you were in a temple where there was absolute serenity. There was no noise of people moving about. The whole atmosphere was peaceful, and sacred with the smell of incense and the brightness of lights. Even in such an atmosphere did you forget yourself, deeply absorbed in seeing the Lord and in glorifying him? Have you at any time become absorbed in concentration and meditation? But do you really like to go to temples where there are no people and where the atmosphere is absolutely serene. In going to holy places what is your objective? Is it really to see and worship the Paramatma? Do you really go there with the aspiration of crossing the ocean of life? No. You go to holy places not with devotion but with the idea that it is a picnic. Even there, you eat food in the night; even there, you eat prohibited food and even there you do not discard wicked desires at least for sometime. Some people go to holy places but they do not go to the temple. They remain in the choultry, playing cards or gossiping and thus wasting time, in their rooms which have all modern amenities. The Dharmashalas are being changed into abodes of sin. Are not the Dharmashalas in holy places becoming abodes of sin ? How meaningful is the name Dharmashala? Some magnanimous people build Dharmashalas to help people in carrying out their Dharma and people use them to carry out sinful activities. Is it not a sin against those magnanimous people? Even in our Jain pilgrim-centres, now-a-days, corruption has increased. The people of today are corrupt, you see. I insist upon your using holy places for only holy purposes. You go to holy places, visit the grand temples there; and attain

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190 THE WAY OF LIFE mental peace and happiness. With the help of the beautiful images of the Lord enshrined in those places develop and establish a deep relationship with the principles of the Paramatma. LIFE AND THE SOUL Spiritual endeavours are the means by which the human life can attain its objectives. It will be a great blunder on your part if you spend all your life in your feverish and fretful endeavours to attain wealth and worldly enjoyments. The punishment for that blunder will have to be experienced through many lives. Think of this seriously. Money and lust; materialistic prosperity and physical enjoyments are momentary and they bring ruin and sorrow. Do not run madly after them. Do not be lost in the pursuit of those things that destroy the potentialities of your mind, voice and body. Carry out the noble endeavour of attaining those sublime objectives which bring you permanent felicity and which do not harm you. Love your soul more than life. In case you have to experience sorrows and difficulties in order to attain spiritual purity and elevation, welcome those sorrows and difficulties and experience them. Do not ignore your soul in your endeavour to make your life happy in the materialistic sense. Life is transient but the soul is permanent. Life is mutable but the soul is immutable. Endeavour to attain spiritual elevation. Make your life a means to attain spiritual elevation. Life is not an end but only a means to an end. The recollection, the seeing and the glorification of the Paramatma will inspire in us a desire naturally to perceive the Paramatma by means of touching. When we recollect the Paramatma; when we see him and when we cannot remain peaceful without seeing him and when we sing his glories, our hearts naturally long to touch him, to perceive him. HOW DO YOU WORSHIP THE PARAMATMA ? Some of you worship the Paramatma, every day. I ask them, "In what manner, do you worship the Paramatma ? Do you worship the Paramatma in a conventional and imitative manner

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DISCOURSE 11 or in the manner that has been described in the grantha, Chaityavandanabhashya ? 191 From the Audience: We have not read the great work, Chaityavandanabhashya. No one has explained it to us. We worship the Paramatma in the conventional manner merely imitating others. Maharajashri: Whatever spiritual activity you perform, you must have a thorough knowledge of the meaning of that activity and the manner of performing it; and you must also obtain guidance from the Shastras. Many worship the Paramatma in a conventional manner imitating others. You will continue in the same manner and the result is even an irregularity becomes a regularity in your eyes. "My grand-father used to carry out worship in this manner. My father also worshipped the Lord in the same manner. Did they commit mistakes and blunders ?" Is it not possible that your grand-father and father committed mistakes? Did they know everything? Were they Vithrags? Your argument is absolutely unintelligent when you say, "My grand-father used to worship in this manner." Understand the right method in which the Angapooja (worshipping the various parts of the image) the Agrapooja (worshipping the Lord seated before him) and the Bhavapooja (worshipping the Lord by means of the emotion of devotion and meditation). First Angapooja should be performed. Secondly Agrapooja should be carried out and finally Bhavapooja should be performed. The process of offering oblations to the image, applying sandal paste and offering flowers is called Angapooja. Agrapooja is the name given to the offering of fruits, food, Akshat (holy rice grains) etc. placed before the idol. Bhavpooja is Chaityavandan or emotional worship. We have forgotten Avashachintan (contemplating on the states) in our worship. In worshipping the Paramatma, one important austerity is Avasthachintan. Avasthachintan means contemplating on the three states of the Paramatma. This has to be done after Agrapooja and before Bhavapooja. Have you done this at any time? How would you do it? Probably, you do not know what Avasthachintan is and how it has to be done.

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192 THE WAY OF LIFE Avasthachintan has been excluded from the worship of the Lord. This is absolutely wrong because Avasthachintan is a very important emotional and devotional activity. After performing Angapooja and Agrapooja with various auspicious things, if you stand or sit before the image of the Paramatma, contemplating with concentration on the three states of the Paramatma, you experience an ineffable felicity. The three states of the Paramatma are: (1) The disguised state (Chadmasta Avastha), (2) The enlightened state (The Kaivalya Avastha), and (3) The formless state (Roopathitha Avastha). The Chadmasthavastha or the disguised state extends from birth to the time of the attainment of Kevaljnan or the supreme enlightenment. The Chadmasta Avashtha or the disguised state has three subsidiary states in it. (1) Balyavastha, the state of childhood, (2) Rajyavastha, the princely state, and (3) Shramanavastha, the state of mendicancy. The contemplation on the Lord's childhood (Balyavastha) has to be carried out in front of the idol of the Lord. There is a great difference between your childhood and the Lord's childhood. Do you know that even when the Lord was in the womb of his mother, he had three kinds of knowledge. Even the embryo had Mathijnan (intellectual knowledge) Shrutajnan (scriptural knowledge) and Avadhijnan (extra-sensory perception), even when he was in his mother's womb. In other words, he was born with these three kinds of knowledge. His childhood was one of pure knowledge and perfect vision. Even in his boyhood, he was not ignorant. He was a boy with respect to the body but is soul possessed Avadhijnan (extra-sensory perception). What is the meaning of Avadhijnan? At least, do you know this? From the Audience: We know nothing of these things relating to Dharma.

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DISCOURSE 11 193 Maharajashri : Therefore, I advise you to organise a nightclass for learning Tatvas or doctrines. If at such a time the great doctrines are taught to you, you will acquire an accurate knowledge of the Jain doctrines and their meaning. At this time, people come only to hear discourses and some of them may not be interested in doctrinal knowledge. When we take up a discussion of doctrines, they lose interest. You need not go very deep into the meanings of doctrines but it is essential that you must acquire at least a surface knowledge of the doctrines. In order to understand even a little of Jain dharma, some knowledge of doctrines is essential. The State of Childhood : If you contemplate on the Paramatma's boyhood, you have to know what Avadhijnan is. What is Avadhijnan? Who possesses it? These things you have to know. A man who has Avadhijnan can see and understand the inert objects or living beings existing at great distances. He can know and understand those beings or things without the help of the five senses. He can also know the thoughts and feelings existing in the minds of others. Heavenly beings possess Avadhijnan and even human beings can possess it. THE BIRTH CELEBRATION When the Paramatma was born, the sixty four Indras of the heavenly world carried the child to the top of the Meru mountain and there, they celebrated his birth. When the Indras took the child, Bhagwan Mahavir, to the peaks of the Meru mountain and when they poured upon his tiny body holy water from large and holy vessels, then Indra had a doubt, "Such a large quantity of water is poured upon the small body of the Bhagwan. How can the Bhagwan bear this ?" It was not an unholy doubt but it was born out of ignorance. Indra had forgotten that the Paramatma possessed infinite power. By means of his Avadhijnan, Bhagwan Mahavir understood the thoughts of Indra. In order to dispel Indra's ignorance, Bhagwan Mahavir pressed the Meru mountain with his toe. On account of this pressure, the mountain began to dance. Indra was terrified. Indra desired to understand it by means of Avadhijnan. "Who has commited this insolence of making the mountain leap about ?" When

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194 THE WAY OF LIFE Indra realised who it was, he felt ashamed of himself, "Oh, this has been done by the Paramatma to make me realise his infinite powers." Indra thought so and then he begged for the Lord's forgiveness. When you contemplate on the boyhood of the Paramatma as a part of the austerity called Avasthachintan, you must think of the way in which the Paramatma attaiUned the otherworldly knowledge and realised the lowness of his mortal life. If you find any source of inspiration in his life, your devotion for him must increase. If you remember the incident that took place on the Meru mountain, you will be greatly delighted. You must think of another important point. Though the sixty four Indras and crores of heavenly beings attended upon him, the Paramatma did not grow proud. There was no arrogance in him. He did not think thus with exultation, "Gods, goddesses and Devendra are attending upon me. Indra dances before me like a bullock." He did not think so. We feel blessed when we think of the Lord who is devoid of pride. Our hearts also should feel that. THE ENLIGHTENED DO NOT EXHIBIT THEIR KNOWLEDGE Though the Lord was so enlightened, so powerful, he easily mixed with the boys of his age as if he was their equal. He played with those boys with pure emotions. He was inwardly enlightened but outwarldly he acted like any other ignorant boy. Inwardly, he was totally detached but outwardly he had attachments and he loved his mother. He mixed with others freely. He laughed with them. He conversed with them and played with them heartily. When his parents sent him to school, he went to the school regularly. He did not say, "I know everything. Why do you take me to school?" He went to school and sat with the other boys. It is not an ordinary thing for a person not feel proud of himself when he is honoured and adored. It is not also an ordinary thing that one who is enlightened does not exhibit his knowledge to others. It is an extraordinary quality for a boy.

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DISCOURSE 11 Let alone being honoured and adored by Devendra and heavenly beings; let alone being honoured by men of established reputation, we feel proud even when very ordinary people on the road merely salute us. Your chest widens with pride when even ordinary people salute you. "I am also somebody. I am an important man." That is what you feel. Even if you do not have any knowledge of profound and serious things and even if you have only very ordinary knowledge you feel impelled to exhibit your knowledge. Is that not so? You would say, "I am an enlightened man. I do not need to learn anything." But the Lord was never proud though he was all-knowing and all-seeing. While worshipping the Paramatma, it is absolutely necessary that we should contemplate on his states. We should forget ourselves for a while and become completely absorbed in a contemplation of the Paramatma's corporeal existence in this world. 195 THE PRINCELY STATE The second one is the Rajyavastha or the princely state. The souls that are to become Thirtankars are born in royal families. It is natural that such sublime souls should be born in royal families. A Thirtankar has to be born in this world and has to achieve a lofty mission. He has to show the way of supreme peace to the human beings, the heavenly beings and the brute-creation in this universe. If anyone wants to accomplish something unique and extraordinary, he requires convenient circumstances and convenient devices. Only then will he be able to accomplish the great task. He who becomes the Rashtrapathi goes to reside in the Rashtrapathi Bhawan. He cannot live in a small house and carry out his administrative activities. When a person is born in a royal family, he gets those conveniences and circumstances naturally. THE PRACTICE AND ADORATION OF RENUNCIATION Another vital point is this. Though the soul of a Thirtankar is born in a royal family he does not desire to sit on the throne and he does not have any pride in being a prince because he is

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196 THE WAY OF LIPE totally devoid of attachments, having renounced everything. So, naturally, he renounces his kingdom, power and position. Standing before the Paramatma, you must think thus, "Oh Jineshwar Paramatma! Though you are seated on the royal throne, you have no attachment for position or power. You are not fascinated by the splendours of the royal life. You are not interested in physical enjoyments. You are a great yogi without any attachments while I am a poor Bhogi entangled in attachments. I do not have any royal splendour; I do not possess any divine bliss. But I am enticed by despicable pleasures. Oh Lord, liberate me from my attachments." You desire to be detached; do you not? You desire that your mind must be freed from the attractions of worldly joys and it should renounce them. Is that your wish? If that is what you wish, seek from the Paramatma, by means of Avasthachintan the ability to renounce everything. THE STATE OF MENDICANCY The third state is that of mendicancy. When the Paramatma renounced the splendid pleasures of the palace and of the royal life and when he became initiated into the life of a Sadhaka or a Shramana, the whole world looked on with great wonder and awe. He should be omniscient and he should have achieved an absolute victory over attachments and hatred if he should carry out, his mission of showing to all beings, the way to supreme bliss. Until a soul does not attain omniscience and until it does not attain an absolute victory over the inner enemies, it cannot give any spiritual guidance to others. In order to attain Sarvajnatha (omniscience) and Vitharagatha (victory over inner enemies) one has to carry out severe austerities and to make extraordinary endeavours. The life of a shramana is for making such spiritual endeavours. Acquisition of knowledge, the performance of meditation and Tapasya and discipling the soul are the tasks that are to be accomplished by a Shraman, A Shraman makes endeavours to destroy all Karmas, that impede the attainment of omniscience and victory over the inner enemies. Bhagwan Mahavir carried out these severe austerities

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DISCOURSE 11 197 and endeavours for twelve and a half years. As a result of those austerities and endeavours, he attained omniscience and an absolute victory over the inner enemies. Standing before the Paramatma, you contemplate upon his life as a Shraman thus, "Oh Bhagwan you renounced all the splendours of the royal life; you renounced all the pleasures of the senses. You accepted the life of absolute austerity and self-control; for several years, you performed a severe penance; you performed meditation with mental equanimity; you tolerated all impediments with equanimity and you destroyed all your Karmas. How heroic is your attainment ! How tremendous is your self-control ! Oh Paramatma, bestow upon me that kind of heroism. I too will carry out such severe spiritual austerities; I too will destroy my Karmas; I too will become omniscient and I too will become a Vithrag, conquering all inner enemies. Oh Lord, bestow your grace upon me and bless me. Do you want to become a Sarvajna and a Vitrag? I think you are sick of ignorance and attachments. If so every day, you beg from the Paramatma that ability. Offer a heartfelt prayer. THE ENLIGHTENED STATE OR THE KAIVALYAVASTHA The contemplation on the disguised state of the Lord (Chadmasthavastha) should be carried out in this manner. You must contemplate on the Lord's birth, his princely position and his mendicancy and this contemplation as a part of the worship of the Paramatma is a source of immense delight and extraordinary exihilarition. After contemplating on the disguised state of the Lord, you must contemplate on his Supreme state. The Tirthankar Paramatma attains omniscience and victory over inner enemies, and after that attainment, he establishes and expounds the Dharma. His objective is to secure spiritual prosperity for all jivas. What a sublime benevolence, does he bestow upon the beings of the Universe ! He destroys the attachments and hatred of jivas by imparting to them the pure knowledge of Dharma. He destroys all Karmas. Fixing your eyes on the Paramatma, you think thus, "O you benevolent Lord ! By expounding and establishing Dharma, you have bestowed a boon upon jivas. Enshrined on the Samavasaran,

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*198 THE WAY OF LIFE you gave us enlightenment which is like Amritha or nectar. Gods, goddesses, Devenidra, human beings, animals, birds and all jivas listen to your sermon and understand it in their respective languages. You give protection to all those creatures that seek your refuge. When they seek refuge at your feet, they are totally freed from all sorrows, all physical and psychic ailments and all anguish. You are an inconceivable gem of excellence and grace. You are like a boat that can take jivas across the ocean of worldly life. On Lord! You can see the entire Universe and all the millions of occurrences in it by means of your omniscience and supreme vision". This is called the contemplation of the Kaivalyavastha or the enlightened state. If you cannot utter these words spontaneously you must learn them by repetition and utter them while contemplating on the Lord's enlightened state. THE ROOPATHITHAVASTHA - THE FORMLESS OR THE TRANSCENDENTAL STATE The fourth state of the Lord is the Roopathithavastha or the formless state. By means of the destruction of the eight kinds of Karmas, the soul becomes formless or bodiless. You should contemplate on such a perfect, fully awakened and liberated soul. You must contemplate on that state which you call Moksha or Nirvana. "Oh Paramatma, you are absolutely perfect, awakened and liberated. You have become the bodiless one. You need not again at any time be born; you need not enter a physical frame and you need not experience death. You have achieved your highest objective. You are now experiencing supreme bliss and supreme felicity by virtue of infinite knowledge, infinite vision, infinite spiritual heroism and your victory over inner enemies. Now you can see all objects in this universe both mutable and immutable; both in their original form and in their modified form. You can at once visualize and know all the changes of the original form taking place through the past, the present and the future. You are completely away from the Samsar; yet you are infinitely compassionate. Oh Lord, you ennoble and elevate those people who meditate upon you."

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DISCOURSE 11 This is the method of performing what is called a contemplation on the Lord's formless state. 199 This is the way to perform the three kinds of contemplation. You have neglected this vital aspect of the worship of the Paramatma. Now, you will respect it and practise it; will you not? In order to carry out the worship of the Paramatma according to the scriptural prescriptions, you must have a thorough knowledge of the prescriptions and you must carry out the austerities according to those prescriptions. Today, I have taken a long time but it has been spent in the contemplation of the Paramatma. The story of Pethad Shah remains incomplete. The Chief Minister brings Queen Lilavathi to his bungalow secretly and requests her to stay in a secret place. I will tell you later what heroic action the Queen performed and how the Chief Minister's wife saved her; and other related things. I will also explain to you how Queen Lilavathi established intimacy with the Paramarthatatva. Man can attain intimacy with the Paramarthatatva by proceeding on the planes of reminiscence, seeing, glorification and perception (touching). This is enough for today.

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Axararaarooraanzaroana xoarenNoardaraxavaa * The temple of the Paramatma is a research labo ratory or a place of experimentation where experiments are carried out to awaken, in people, spiri. tual strength. * In order to free ourselves from all kinds of fear, we should adore, the Navakar Mantra. We should recite the Navakar Mantra freeing ourselves from all kinds of hatred. Without feeling bored you should repeat this mantra day and night. We cannot by means of hammering with preaching, make people who are in anguish follow the path of Dharma. First, we should develop the feeling of amity for them. Then, we must free them from fear and make them fearless. We should make them discard their hatred and inspire them to adore Dharma. * Man becomes fearless by means of faith and con fidence. Man becomes cowardly on account of faithlessness and doubt. Confidence surrounds and confounds fear. We should study Karmagranthas and assimilate them to understand the truth about sorrows. gerererererererere OM DISCOURSE 12 The supreme ocean of compassion, the great scholar, Acharyashri Haribhadrasooriji gives this command while explaining the real form and nature of Dharma, in his magnificent work, Dharmabindu, vacanAd yadanuSThAnamaviruddhAd yathoditam / maitryAdibhAvasaMyuktaM tadharma iti kIrtyate / / The Siddantha or the doctrine describes the way in which a spiritual experiment or austerity should be carried out and the truth and soundness of the doctrine is borne out by the

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DISCOURSE 12 201 success of the experiment or austerity. A doctrine that has been experimentally proved is universally accepted and respected. It is accepted by all, by believers as well as disbelievers and sceptics. The practice of an austerity is the experiment and the Siddhantha or the doctrine describes the manner in which the experiment has to be carried out. Whatever austerity we have to carry out, we should first understand the manner of carrying out that austerity. We must master the Siddhantas that explain all the aspects of an austerity, from the beginning to the end. The austerity that is carried on according to prescriptions is called Dharma. Without a knowledge of the Siddhanta, if you perform an austerity in any manner you like, it is Adharma. THE THEORY AND THE EXPERIMENT You desire to seek the refuge of Dharma; do you not? If so, understand the real form and nature of Dharma. Perform every austerity deeming it an experiment. Do not students perform experiments in the laboratory? How do they perform them? When do they perform them? First, they learn the theory from their teacher and then they carry out the experiment with the guidance of their teacher. Have you studied and understood the theories of Dharma ? You have not understood the theories; yet you go into the laboratory, to perform experiments. The temple of the Paramatma is a laboratory. It is a laboratory where spiritual strength is generated and awakened. The Upashraya (the religious centre) also is a laboratory. In that place, various experiments are carried out to understand the nature of the soul. The meaning of the statement that you should perform spiritual activities ( qulfaaa ) according to prescriptions, is that you should carry out your austerities according to the theories relating to them so that those austerities may be according to Dharma. QUEEN LILAVATHI DECIDES TO COMMIT SUICIDE Even if it is a minor austerity, if it is carried out according to the scriptural prescriptions, it will surely bring its fruit. For example, telling the beads in a garland once, repeating the

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202 THE WAY OF LIFE Navakar mantra is an austerity but you must tell the beads in the garland and carry out the austerity according to the scriptural prescriptions. If you do so, you will surely experience the fruit of that austerity or its efficacy. The Chief Minister, Pethad Shah took Lilavathi, the Queen of Mandavagadh to his bungalow secretly and requested her to stay in an underground vault, in his bungalow. Do you know what austerity, the Chief Minister advised her to perform ? He advised her to perform the Japa of Shri Navakar mantra because the Queen was in great anguish. She was grieved by her own misfortune as well as by the anguish that had been caused to the Chief Minister by the false accusation. She thought, "On account of me, the Chief Minister also is falsely accused and his name is stained. On account of me, he may have to experience many more hardships. What a bold step he has taken to give me protection ! He has placed me in the underground vault of his bungalow. If the King comes to know of this, we may have to face terrible consequences". Lilavathi began to shudder with fear. Goaded by her anguish and agitation, she came to a decision, "I need not live any more. Let me die committing suicide". When the great Queen, Lilavathi was going to commit suicide, Pathamini, the wife of the Chief Minister happened to come into the vault unexpectedly. She prevented the Queen from committing suicide. "Why are you trying to commit suicide ? Sorrows can never be ended by committing suicide. Sorrows can be destroyed only when we experience them with emotional equanimity. Here you can be without any fear; you can be without any worry. No harm can occur to you here". Pathamini gave this assurance to the Queen. The Queen said to her, "I do not like to live with this stain upon my name. Therefore, I prefer death to this disgrace. Moreover, on account of me even the Chief Minister has been falsely accused. I have been a source of misfortune to him". Saying this, the Queen began to weep bitterly. PATHAMINI GIVES ENCOURAGEMENT TO THE QUEEN Pathamini's eyes were also filled with fear, Pathamini holding the chin of the Queen, said, "My dear sister, do not

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DISCOURSE 12 203 weep. You are pure and perfect. The Mahamantri is pure and perfect. This calamity has occurred on account of some sinful Karma of your previous life. This accusation is the result of that Karma. After your sinful Karmas are destroyed the innocence of both of you will be established. Carry out the endeavour that can end your sinful Karma. For this purpose, the Mahamantri has suggested that you must carry out the austerity of adoring and repeating Shri Navakar Mantra, here, in this vault, according to the scriptural prescriptions. Therefore, adore Shri Navakar Mantra and repeat it by telling the beads. I will be always ready to give you whatever help and cooperation, you need. You must be free from fear when you carry out this austerity. You must be free from hatred when you carry out this austerity. You have to carry out this meditation as well as Japa throughout the day and night without experiencing fatigue. You should not fear the King. You should not be angry with him and while you are carrying out this austerity you should not experience fatigue". PATHAMINI'S HEART Lilavathi became pacified on hearing the fearless and fervent words of Pathamini. She saw in Pathamini, the radiant light of faith in Dharma. Though she was unwell, she recovered her health and spirits and she desired to learn more about Shri Navakar Mantra and its efficacy from Pathamini. Pathamini was herself fearless; that was why she could inspire in Lilavathi the feeling of fearlessness. If she was herself fearful, she would not have kept Lilavathi in her bungalow. Pathamini's heart was a pellucid lake of compassion and kindness; otherwise, she would have hated Lilavathi. "On account of this queen, a false accusation has been made against the Chief Minister". If Pathamini had entertained such a thought, she would have hated Lilavati. If Pathamini had no enthusiasm and desire to give protection to the queen who was in distress, she would have thought, "Let her suffer what she has to suffer. Why should I be entangled in her affairs, Let me live in peace". This would have been her attitude. Just as in the Chief Minister, Pethad Shah, sublime Dharma

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204 THE WAY OF LIFE had become firmly established; just as his mind and heart were totally devoid of fear, hatred and sorrow; just as his mind was pure and peaceful, Pathamini also was fearless and pure. The spiritual austerity will be fear according to spiritual prescriptions when you are totally free from sorrow, fear and hatred. Why do you not perform your spiritual activity in the manner prescribed by the enlightened people? While performing spiritual activities, you should not be agitated by fears or hatred or sorrow. Pathamini inspired fearlessness in Queen Lilavathi. She inspired her to discard her hatred and anguish, because she wanted her to adore Shri Navakar Mantra in such a manner that its efficacy might manifest itself soon. HOW CAN WE MAKE OTHERS ADORE DHARMA ? If Pathamini wanted to do this, she could have told Lilayathi mechanically, "You must perform the Japa or recitation of the Navakar Mantra, if the stain sticking to your name should be removed. If you earn merit, your stain will disappear. If there is any sin committed by you, you have to experience its consequence. It is my duty to tell you this and I have told you all this. If you like, you may go there and recite the Navakar Mantra". If Pathamini had given this kind of advice to Lilavathi, would she perform the austerity with faith and concentration? This is a point to be thoroughly understood. Merely by means of delivering soulless sermons, we cannot make people who are in anguish develop faith in Dharma. First, you must develop amity with them. You must make them fearless, you must make them discard their hatred and you must inspire in them an ardent enthusiasm for Dharma You must give the necessary advice to the people who are in distress. Then, your precepts will easily penetrate and pervade their hearts; and they will attain the ability or capacity to carry out spiritual austerities ( feat ) in accordance with the scriptural prescriptions. How did Mayana Sundari inspire her husband, Umbar Rana to turn towards Dharma and to adore it? How did she impel him to perform the worship of Shri Siddhachakraji in the man

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DISCOURSE 12 205 ner that had been prescribed and described by the Gurumaharaj; did he not do so? How did she impel him to carry out that austerity? The Gurudev had made Mayana Sundari fearless and she in her turn, made her husband fearless. The Gurudev had inspired, Mayana to discard her hatred and Mayana impelled her husband to discard his hatred. The Gurudev had inspired in the heart of Mayana, a tremendous zeal and enthusiasm for Dharma and in her turn Mayana filled her husband's heart with a tremendous enthusiasm for Dharma. When they worshipped Siddhachakra with a calm and concentrated mind, on the ninth day itself, the worship brought them the desired fruit. All of you worship Siddhachakraji. Do you not? How do you carry out that worship? From the Audience : But we are full of fear, hatred and sorrow, in our houses, in our shops, in the temple, in the Upashraya and at all places. Maharajashri; Yes. On account of this reason, your spiritual austerities do not conform to scriptural prescriptions; and on account of this reason, you cannot experience, the efficacy of Dharma. Recite the Navakar Mantra dispelling all your fears from your minds and hearts. Meditate upon the Panchapara. meshti after discarding all your hatred. Worship the Paramatma, who is the Supreme Ocean of compassion with an exultant enthusiasm. Pathamini desired that Lilavathi should carry out the austerity of reciting the Navakar Mantra in accordance with the scriptural prescriptions. So, she first of all made her fearless. She prevailed upon her to discard her hatred for the King. She impelled her to discard her bitter despair. THE PRESCRIBED METHOD OF PERFORMING THE NAVAKAR JAPA "You must perform the Navakar Mantra Japa (the recitation of the Navakar Mantra) here before the idol of Shri Parshwanath Bhagwan. You must purify your body by taking a bath; you must wear clean and white clothes, you must sit

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206 THE WAY OF LIFE with your face towards the east with a garland of white beads; you must sit in the lotus form (Padmasan). You must concentrate your eyes on the edge of your nose. At that time, you must not allow any wicked thoughts and feelings to enter your mind and heart. In this condition, you must perform the Navakar Japa. After reciting the Navakar Mantra once, you must place a white flower at the feet of the Paramatma. This is to be repeated after every recitation. You must offer salua. tions to divinities at the three prescribed times. Every day with white substances, you must carry out Ekasan, that is eating food only once in the day and you must recite the Navakar Mantra one lakh times, in this manner". Pathamini thus explained to Queen Lilavati the right manner of adoring and reciting the Navakar Mantra because for the first time, Lilavati had to perform the austerity of reciting the Navakar Mantra; so she understood the right procedure of performing the Navakar Mantra Japa. You also have understood it; have you not? You too perform the Navakar Mantra Jap: do you not? How many Japas do you perform a day ? Of course, it is absolutely necessary that you should recite the mantra 108 times at least. It is said in the Dharmagranthas that those who recite the Navakar Mantra 108 times a day, cannot be harmed by wicked deities and spirits. They will not be harmed by ghosts, goblins, devils and malevolent deities. No man can harm them any way. 'jassamaNe navakAro tassa kiM kuNaI saMsAro?' What harm can Samsar do to those in whose minds, the Navakar Mantra reigns supreme? Nothing can destroy their happiness. Do you have faith? Do you have confidence ? Fortunately, by your very birth you have attained the. Navakar Mantra. For this reason, you cannot appreciate the value of this great mantra. Those people who have discovered the efficacy of the Navakar Mantra, with effort, though they are not Jains, by birth, attain heavenly bliss by reciting the great mantra with faith and devotion. : :

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DISCOURSE 12 207 EVEN A NON-JAIN MAGICIAN SUGGESTS NAVAKAR MANTRA AS AN ANODYNE FOR AILMENTS There is a Jain young man. His health was upset once. He went to doctors and Hakims and took the prescribed treatment but he did not get better. His condition continued to worsen day by day. Someone gave him this advice, "Probably, your illhealth is caused by the evil influence of some wicked deity, please consult some magician". In that city there was a magician who was not a Jain. He was rendering service to people without any selfish motive. The young man met the magician. The magician observed the young man and heard whatever he said. Then, the magician said, "You are a Jain; are you not? Have you not heard of the great Navakar Mantra of the Jain Dharma ? Do you not know the mantra ? You recite the Mahamantra 1000 times, every day you will be perfectly all right." What did the young man say? He knew the Navakar Mantra. He also used to turn the garland reciting the Navakar Mantra but he was not aware of the efficacy of the Mahamantra. When he heard a non-Jain scholar, talk about the efficacy of the Navakar Mantra, a great faith appeared in his mind; and a great confidence arose in his mind. He began the recitation of the Mahamantra according to the prescriptions and as a consequence of this, within a few days, he recovered his health. You know the efficacy of machines. But you are not aware of the efficacy of mantras. Therefore, eventhough the spring of infinite power is surging out near you; you go wandering in search of remedies and results. You get meaningless rituals performed by quacks and magicians and God only knows what other methods to which you take recourse in order to get rid of your ailments. FAITH IS ALWAYS BLIND AND UNQUESTIONING This magnificent, mysterious and mystical mantra comprises 68 words; and each word is an inexhaustible treasurehouse of divine potentialities. When every word can save you from the tortures of hell, why can it not save you from the ordinary vicissitudes of the earthly life ? But there is the need

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THE WAY OF LIFE for absolute faith and confidence. Man becomes fearless on account of faith and confidence. Doubt and diffidence render man fearful. Doubt destroys man. Faith is essential in the principles that are intangible, imperceptible and inscrutable. If you doubt the existence of those principles and if you doubt their efficacy then your objectives can never be fulfilled. Question: Blind faith is not desirable; is it not so? 208 Answer: Faith is always blind and unquestioning. It is not faith if it seeks knowledge and definition. Faith is born out of love. Love is blind and so is faith. Faith is always blind. What kind of faith do you call blind faith? When you cannot understand something and others can understand it and believe it you call their faith blind. What kind of faith do you have in your mother? She serves you food and you eat it. You have faith in her hand so you do not get the food, served to you by your mother, chemically examined in a laboratory. If there is a doubt that some food served to him contains poison, then man does not eat it or he will get it tested in the laboratory. The entire life of man and all his activities are going on only on the basis of faith and that faith is blind. THE GRAND PERSONALITY OF THE MAHAMANTRI A strong faith appeared in the heart of Lilavati with respect to Shri Navakar Mantra because she had faith in Pathamini. Moreover, she had faith in the Chief Minister. She knew the extraordinary power of the Chief Minister's austere celibacy. Lilavati began the austerity of reciting the Navakar Mantra. She began reciting and meditating on the Navakar Mantra with perfect concentration. Day by day, her enthusiasm and exhilaration continued to increase. As she kept reciting the mantra, the tears of joy streamed forth from her eyes and her heart experienced an inexplicable felicity and peace. Her devotion for the Panchaparamesti became intenser. Pathamini met her every day. Time was passing in a serious and solemn manner. Mahamantri Pethad Shah was also absorbed in his daily spiritual activities in perfect peace and mental well-being. The

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DISCOURSE 12 209 king was not consulting the Mahamantri with respect to any matter. The Chief Minister was carrying out his administrative duties in a proper manner. He enjoyed the sympathy of the people. All the people were eagerly waiting for the time when the Chief Minister would be declared innocent. They were expecting some miracle to occur. How sublime was the character of the Mahamantri! No one except the King had any suspicion regarding the integrity and purity of the Mahamantri. What a tremendous popularity had he attained ! In the mind of the Mahamantri, there was no agitation or restlessness of any kind; but there was restlessness in the minds of the people. One day, even their restlessness and anxiety ended. The chief elephant of the King broke its chains and ran out of its stable madly. Having created a cyclone in the entire city, it ran out of the city. The soldiers of the King also went out to catch it. The elephant went beneath a huge tree and there incontinently it became unconscious and fell down upon the ground. The soldiers found that the elephant had become absolutely unconscious. THE KING'S ELEPHANT POSSESSED BY A GHOST The King came to know everything. He came running to see the elephant. He loved the elephant greatly. On seeing his favourite elephant lying unconscious, he became greatly agitated and began to weep. What great love for an animal ! The love for the animal made the King weep. The ministers sent for all the able magicians and occultists in the city. The magicians came and began their rituals. They found out that the elephant had become possessed by an evil spirit. They performed many rituals to drive away the ghost but the ghost did not leave the elephant. The tantriks, i.e. those who had mastered the occult sciences also carried out their experiments; but their efforts also failed. The king said to the magicians and the occultists. "I will give you whatever amount you demand, if you can restore life to my dear elephant which is lying here as if dead. If my elephant cannot live, I will leap into the flames of a pyre and die. Without the elephant, I can't live".

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210 THE WAY OF LIFE THE ATTENDANT, CHATURA FOUND OUT A WAY The ministers were plunged in grief. They were feeling helpless. The Queens in the harem began to weep on hearing about the event. The people of the city also were in great sorrow. "What should be done to make the elephant live ?" No one could think of any method. No idea occurred to anyone. All were steeped in despair. The King was sitting near the elephant. Many attendants were also sitting there. Chatura, the attendant of Queen Lilavati also was sitting there. All of a sudden, a new idea flashed to Chatura. "If the Chief Minister's sacred garment is put over the possessed elephant, at once, it will be free from the possession of the evil spirit. My Queen's fever was cured by means of this garment. So, the calamity that has occurred to the elephant can also be dispelled by it. But will the King believe my words? He is angry with the Chief Minister. On account of this garment, the King suspected the chastity of the Queen, my noble mistress and also accused the Chief Minister of immoral conduct though he is a man of austere celibacy". Chatura could not summon enough courage to speak to the king and to tell him of her idea. The king was in great agitation. He was determined to leap into fires. The people had begun to weep. Chatura's heart was also full of sad emotions. She burst out, "Your highness, I remember now a method by which the elephant can be made to live. If you permit me, I will tell you what it is". The King looked towards Chatura. Chatura could see in the eyes of the King, the desire to hear what she was willing to say. Chatura said, "Your highness, if the holy garment of the Mahamantri is put over this elephant, it will be at once free from the possession of the evil spirit. I am absolutely confident of it. Queen Lilavati's fever also was cured by that garment." CHATURA'S EXTRAORDINARY CONFIDENCE When the name of the Chief Minister was mentioned, he was naturally a little angry but he could not reject her suggestion. He was silent. Silence means consent. At once, Chatura

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DISCOURSE 12 211 ran to the bungalow of the Chief Minister. Pathamini saw Chatura, who was running towards the bungalow. She was eager to know why she was thus coming. But Chatura soon after reaching the bungalow said to Pathamini, "Dear lady, an excellent opportunity has arisen by means of which the Mahamantri's innocence can be established. Even Queen Lilavati's innocence can be established. The king's chief elephant has fallen down unconscious on account of the influence of an evil spirit which has possessed it. The king is making loud lamentations. All the great magicians and occultists of the city moved heaven and earth to make the elephant recover its consciousness, but they have failed. Summoning courage, I told the king that if the holy mantle of the Chief Minister which possesses an extraordinary efficacy was wrapped to the elephant, surely it would be free from the terrible calamity that had overtaken it. I said to the king, "If you permit me I will fetch that holy mantle". The king gave his silent consent. So, I have come running here. Kindly give me that holy garment that the Chief Minister wears when he worships the Paramatma. I am absolutely confident that the garment will free the elephant from the possession of the evil spirit. The king will realise his mistake also. He will respect the Chief Minister as before. His suspicion regarding the Queen also will be dispelled. Please do not delay. Give me the garment, at once". Chatura had a strong and genuine desire to prove that the Chief Minister and the Queen were innocent and pure. With respect to these two persons, she had not only amity but also unflinching reverence. When noble people are caught in some calamities, those who love and admire them experience a deep sorrow, and they become engrossed in their endeavour to save them from those calamities. Chatura was waiting for an opportunity of this kind. She was thinking, "When can an opportunity arise by means of which the stain on the names of the Queen and the Chief Minister may be cleared? Today, such an opportunity has arisen". Pathamini also liked Chatura's plan. She gave her husband's holy mantle to Chatura. She ran off carrying the garment in her hands. Pathamini went to the underground vault to meet Lilavati. Lilavati had just then completed her Japa of the

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212 THE WAY OF LIFE Navakar Mantra for the day. She had recited the mantra more than eighty thousand times. Pathamini held both the hands of the Queen and said "O Queen, Enough; your days of anguish are coming to an end". Lilavati said, "My days are not at all unhappy! I am spending my days in unprecedented happiness. These are the best days of my life. How very greatly hospitable you are to me! I am experiencing boundless felicity by reciting the Navkar Mantra." "What you say is true. I have come to convey some happy news to you. Kindly know that now the stain on your name has been cleared". Pathamini narrated to her whatever she had heard from Chatura. Lilavati was greatly delighted and thrilled, and her heart was overwhelmed with a joyful emotion. She said, "Pathamini, the Panchaparameshti have heard my heart's entreaty. The great deities have favoured me with their grace. Surely, the elephant will be free from the calamity on account of the miraculous powers of the Chief Minister's garment. Be sure that Chatura will come here soon with the happy news of the elephant's recovery. Does the Chief Minister know all this story ?" KEEP YOUR MIND FIRM AND PEACEFUL "I have come here straight. I will convey the news to the Chief Minister", said Pathamini. She went to her husband and narrated the entire story to him. The Chief Minister heard the entire story with a serene face. He said to Pathamini, "According to the effect of Punyakarma (merit) and Papakarma (sin) circumstances keep changing. When the effect of Papakarmas ends, better conditions emerge. When the effect of Punyakarmas ends, adverse conditions arise. People who follow Dharmatatvas retain their equanimity in adverse or prosperous circumstances". BALANCED PERSONALITY The philosophy which the Chief Minister expounded was profound and true and it would touch the soul of anyone. Even in adverse circumstances, he was not agitated or shaken. "When

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DISCOURSE 12 213 will this false accusation against me be disproved?" He did not worry thinking thus. He was not angry with the king. Happy situations and prosperous conditions appear when the Punyakarma (merit) is on the ascendant. The effect of a Punyakarma is not permanent. Its effect is momentary or short-lived. Man cannot know when his Punyakarma will be exhausted. If Punyakarma ends, happiness also ends. There are different kinds of Punyakarma. At one time, one kind of Punyakarma appears. At another time, another kind appears. Merit and sin produce their effects successively. In this world, there is not even a single jiva in whose life no sinful Karma arises and only Punyakarmas arise. Man lives his life experiencing the effects of both merits and sin. If you understand this great truth thoroughly, you will surely free your soul from the agitations of sorrows and joys. You can free your soul from the conflicts between exhilaration and agitation. You can keep the tenor of your soul unaffected by the conflicts of anger and pleasure. Mahamantri Pethad Shah had fully understood, this great truth. He had assimilated it and it had become a part and parcel of his personality. BOOKISH KNOWLEDGE REACHES THE MIND NOT THE HEART There was a scholar. He was a teacher in a Jain school. He was teaching students such works as the Karmagrantha and the Karmaprakrithi (relating to the Karma philosophy). One day, he came to me. He was in a mood of great agitation. I asked him, "What is the matter? Why are you so greatly worried today?" He replied, "I am angry with the Trustees of the Pathashala. I have been teaching here for three years. But they have not given me any increment. The work has been increasing." I asked him, "Which kind of Karma produces this effect? You know some Karma or another goes on producing its effect". He knew the Karma philosophy but he had not assimilated it. He was merely getting on with a lifeless and mechanical repetition of those theories. A really enlightened man solves his problems with his philosophical knowledge and attains mental equanimity. The knowledge of the bondage of Karma and its emergence can

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214 THE WAY OF LIFE satisfy the mind. That was why the Chief Minister could console himself with his philosophy. CONSCIOUSNESS APPEARS IN THE ELEPHANT The attendant, Chatura carried the Chief Minister's holy garment and went near the elephant. She covered the elephant with that garment. The eyes of the king and the people were fixed on the elephant. "What will happen now ?" All were eagerly waiting thus to see the result. Sometime passed; and then the body of the elephant began to move. The elephant moved and shook its legs. The king was standing still and motionless. There appeared on his face a wave of happiness. The elephant moved its trunk and step by step, it opened its eyes. THE STAIN IS REMOVED The people shouted with joy applauding Mahamantri Pethad Shah's greatness. Chatura, the attendant began to dance. The elephant slowly stood up. The king's anger against Pethad Shah disappeared. He, at once sent for the Chief Minister. The Chief Minister came to the king. The king admired and praised Pethad Shah's austere celibacy, and requested him to be seated by his side on the elephant. The Chief Minister did not sit on the elephant. He refused to sit on the elephant. The King asked his servants to bring his chief horse. The Chief Minister was asked to sit on the horse. With all the pomp of an unbrella and whisks for fanning air the Chief Minister was taken in a procession into the city. In the open court, in the presence of all, the king gave the Chief Minister one lakh gold coins as a presentation. He praised the greatness of the Chief Minister. The whole city was immersed in ecstatic delight. HOW CAN THE CHANGING MIND BE TRUSTED ? All things are changeful in this life, which itself is changeful. How changeful are the thoughts of men ! What a great change appeared in the thoughts of the King! The effect of sinful Karma in the life of the Chief Minister, being over, prosper

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DISCOURSE 12 215 ous circumstances arose. The effect of the sinful Karma in the life of Queen Lilavati ended and the circumstances in her life changed. When the King went into his palace, he thought of Lilavati. "What a terrible injustice has been done to Lilavati! She was innocent. I did not make any enquiry at the time. I did not try to find out why she had wrapped herself with the Chief Minister's garment. I suspected her character. I suspected even the character of the Chief Minister, who is a man of extraordinary nobility. How wrongly did I think of them? I do not know where poor Lilavati has gone, and what has happened to her." The king's heart overflowed with sorrow. HOW CAN THOSE WHO CAUSE SORROW TO OTHERS BE HAPPY ? And what about Kadamba? The king understood that all that had happened on account of Kadamba's conspiracy. She lost her place in the King's heart. Kadamba herself fell into the pit that she had dug for Lilavati. If we dig a pit for others, we ourselves would fall into it some day. "This even-handed justice commends the ingredients of our poison's chalice to our own lips". She planned to get Lilavati cast away from the heart of the king and from the country. Of course, her wicked plan brought her happiness for a short time but in the long-run, she herself made her future, bleak and dark. Those who for their own happiness cause sorrow to others, can never be Remember that if to attain happiness for yourself, you try to cause sorrow to others, you yourself will fall into the abysmal depths of sorrow. Now, Kadamba had no place in the palace. She fell in the eyes of everyone. She became an object of bitter scorn and contempt. She herself realised that she had no place in the palace. THE KING WAS WORRIED ABOUT LILAVATI When on the next day, Pethad Shah came to the royal court, the king did not come to the court. The Chief Minister went into the palace to meet the king. The king was in his bed-room. The Chief Minister went into the King's bed-room. The King

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216 THE WAY OF LIFE was in great anguish. The Chief Minister asked him politely, "Oh King, why are you so restless and agitated? Why are you in such deep sorrow?" The tears flowed from the King's eyes. The Chief Minister wiped those tears with the edge of his upper cloth. "Dear Chief Minister, I am worried about the welfare of Lilavati. I do not know what has happened to her?" The King looked towards the Chief Minister. The Chief Minister said, "Maharaj, have some courage. The Queen is safe and well. She has Dharma in her heart and that will save her. I will arrange to search for her. But you must graciously consent to do a certain thing". The king asked him, "What shall I do? Tell me what I should do. I will act according to your words". The Chief Minister said, "You perform an efficacious Dharmakarya (austerity) that will bring an auspicious fruit to my efforts and within seven days I can find out the Queen and bring her here". The king asked him, "What austerity should I perform?" The Chief Minister described the austerity that the king had to perform : In a month, there are five auspicious days. On those auspicious days, in our country no one should do any evil action and all bad habits should be prohibited. You must prohibit the seven most sinful habits among people. Nobody should eat meat on that day; no one should drink liquors; no one should gamble; no one should carry on immoral sexual activities; no one should steal etc." The king at once issued a command prohibiting all these evil habits and actions. QUEEN LILAVATIS GRATITUDE The Chief Minister returned home and narrated to his wife Pathamini, all that had happened. On hearing this, Pathamini felt greatly happy and smiled with joy. She went to the underground vault and narrated to Lilavati, the entire story. Lilavati was overwhelmed with joyful emotions. She said, "All this has happened on account of the efficacy of Shri Namaskar Mahamantra. This auspicious result has appeared on account of the Supreme grace of the Panchparameshti. I am about to complete one lakh recitations of the Navakar Mantra. It will be over very

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DISCOURSE 12 217 soon." Pathamini said, "Now, you will become the Queen-consort and you will get boundless joys, but you should not forget at anytime the Paramatma and the Navakar Mantra". The Queen said, "Pathamini, how can I forget them? The Navakar mantra has become a part and parcel of my breath. I have the highest veneration and love for the Paramatma Parshawanath. I will get a gold idol of the Lord made and I will worship him every day. I will never eat meat and I will never take food in the nights. Shall I mention one more point? I will never forget your kindness and help." The Queen's eyes welled up with tears. She embraced Pathamini. Pathamini's eyes also welled up with tears. It is natural that the virtuous people should love the virtuous. The Queen had the supreme quality of gratitude. She had seen many great virtues in Pathamini. How can she forget Pathamini's benefactions ? Pathamini said, "Oh Queen! How good you are! How exalted are your ideas and aspirations! It does not matter, if you forget me but you should never forget Jin Dharma. Let it remain firm in your heart. Remember, I did not save you from your disaster. It is Dharma that has saved you from your peril". How humble and noble Pathamini was! She was totally devoid of pride and egoism. She was a celibate woman. Moreover, she was a shravika, whose personality was resplendent with many great virtues. She established Dharamatatva in the heart of Lilavati. A HAPPY REUNION Seven days soon passed. On the seventh day, the Chief Minister went to the King and conveyed to him the happy news about Lilavati. He said, "Lilavati has been traced and now she is in my bungalow. If you permit me to do so, I will bring her here". The King said, "I will myself come to your bungalow". The Chief Minister was delighted. The King went to the bungalow of Pethad Shah. Pathamini received him with great honour and hospitality and led him to Lilavati. On seeing Lilavati; the king was overwhelmed with delight. He presented to the Queen not only many precious garments and jewels but

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218 THE WAY OF LIFE also a gift of thirty two lakhs. With great honour and ceremony, he took the Queen to the palace. Lilavati got a gold idol of Parashawanath made. She enshrined it in her house and worshipped it every day. She recited with devotion every day the Navakar mantra and meditated upon it. She never drank unfiltered water. She never took food in the nights and she lived according to the dictates of Dharma. The king made Lilavati his queen-consort. THE WORSHIP SHOULD BE MEANINGFUL Lilavati carried out Dharma in accordance with scriptural prescriptions. She performed every spiritual austerity in the manner which had been described in the scriptures. Therefore, her spiritual austerities and activities were in accordance with Dharma. The clouds of her sorrow were scattered away only by the tempest of Dharma. It was on account of Dharma, that she attained happiness and her fame increased and she became ennobled and chastened. That austerity which is carried out according to scriptural prescriptions constitutes Dharma. We have thought about this point in detail. Now, the third point to be thought about and remembered is this. Every spiritual austerity that you perform must be performed with the lofty emotions of amity, love, compassion and neutrality. Only that austerity which is performed by a person whose heart is filled with these four emotions, becomes Dharma. We shall discuss this point in greater detail to-morrow. This is enough for to-day.

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* If you want to look into your inner self, you must close your physical eyes. If the external eyes are closed, the internal intellectual eyes automatically open. See the inner world of your existence with your internal eyes. The mind that is crazy after sensual cravings can never be serene or balanced. Such a mind be. comes senseless and forgets all decency, decorum, and dignity. evergrexercere @GMONDOMBO * If a pregnant woman desires to know the future of her child; if she desires to scrutinize it, she can know it. If she scrutinizes her own mental state, thoughts and feelings, she can know whether the child is going to be noble or ignoble because the mother's thoughts and feelings shape the future of the child by their impact. All jivas are under the sway of Karmas. The Jiva experiences happiness or sorrow in accordance with its own Karmas. Why should we blame others saying, "You have caused sorrow to me"? 12 Verseroan MNeroergens DISCOURSE 13 Acharya Shri Haribhadrasoori, the boundless ocean of compassion has given a definition of dharma. The Acharya Shri Haribhadrasoori has given an excellent definition of dharma. He does not say, "Only that which has been expounded by Mahavir Swami is true dharma". He says that dharma is that action or austerity which is performed according to indisputable prescriptions; which is all that is, which is carried out in accordance with scriptural rules and prescriptions and which is carried out with the sublime emotions of amity, love, compassion and neutrality. This kind of austerity, whoever has expounded it or described it, is dharma. Let it be an austerity

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220 THE WAY OF LIFE described by the Buddha or Shri Krishna, it is dharma, if it is carried out in conformity with the prescribed principles. Whether it is described by Mahavir or Pathanjali, it is dharma, if it is carried out according to the prescribed rules. What is required is that it must be carried out in accordance with indisputable principles; according to scriptural sanctions and with the lofty emotions of amity, love, compassion and neutrality. The observance of an austerity and the heart of the person who carries out the austerity must be characterised by the qualities of amity, etc. which give them life and colour like new-born leaves. If a man's heart has the feeling of enmity instead of amity; envy instead of love at the sight of others' happiness; contempt or cruelty instead of compassion; partiality instead of neutrality; and abhorrence instead of the noble emotion of neutrality, then the austerity that he performs cannot be called dharma even if it is according to the prescriptions of the enlightened people and even if it is alfaaz (as prescribed in the scriptures). IF YOU SEE YOU WILL THINK Scrutinize your inner self. Look into yourself and see what grained spots of sin lurk there! What feelings fill your heart ? Enmity, hostility, jealousy, unkindness, contempt, scorn etc. abound in your heart; is that not so? If you look into yourself, these things will be evident to you. If you see, you will begin to think and ponder. You do not look into yourself and when that is so how can you ponder over those things. "This feeling is wicked; I should discard it. This emotion is lofty. I will retain it." Do you ever think thus ? If you see a heap of rubbish in your house, you would think, "This heap of rubbish must be cast away". If you find your clothes unclean and dirty, you would think, "These clothes must be washed." If a man sees something he will think about it. If he does not see it how can he think about it? But the great misfortune is that man does not look into himself. Externally, of course, he sees certain things. He can see many things in his house, in the market, in schools, in colleges, in parks and clubs and if these things are not enough, he goes to movies and to the dramatic

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DISCOURSE 13 221 theatre. If man sees countless things in the outer world, he also thinks of them externally. If he looks into his inner self that world also is a boundless universe containing countless things. There is heaven as well as hell within. IT IS NECESSARY TO PURIFY THE HEART In order to look into yourself, you must close your physical eyes. You must turn a deaf ear to the outward noises. Until you close your external eyes, your internal eyes do not open. With your internal eyes, you must see the internal world that lies within you. What are the various thoughts and feelings that abound in that internal world ? Countless wicked thoughts and sinful emotions of countless previous lives have gathered in the soul that is bound by Karmas. Those wicked and sinful thoughts and feelings do not allow our activities to be righteous and in accordance with dharma. Why is it that even the outer form of your actions is not religious ? It is absolutely necessary to purify and chasten the heart which has been sullied hy inauspicious and impure thoughts and feelings. Have you ever experienced this necessity ? From the Audience: We have been experiencing it but we feel that it is impossible to do that. Maharajashri : It is wrong to think that something is impossible without making all possible efforts to do it. If you feel that something is absolutely necessary then you will surely make all possible efforts to achieve it. Have you made any attempts to keep off inauspicious thoughts? Do inauspicious and impure thoughts pierce you like thorns ? No. You feel that they are sweet, like sugar. Don't you feel that they are sweet. Foul thoughts taste sweet. When that is so how would you make an effort to discard those foul thoughts? Please look into yourselves and if you do so, you will surely begin pondering over what you see there. Remember that dharma is purity of the mind and the purity of the soul. The same Acharyadev in his grantha, Shodashak

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222 THE WAY OF LIFE says what kind of mind can be religious or can embody dharma. A pure mind! You should discard such impurities as attachments, hatred and infatuation. The mind becomes pure and fully developed only when attachments, hatred and infatuation are cast away from it. Dharma is the other name of a pure and perfect mind. There is no need for searching for dharma, in the external world. You search for dharma within yourself. A great poet, William Blake says, "The Kingdom of Heaven is within you". Hence, I exhort you to look into yourselves. You can see a thing where it exists and you cannot see it if you search for it elsewhere. A THING IS DISCERNIBLE WHERE IT EXISTS On a certain night, an old woman was searching for something on a road in the light of the street lamp. Some three or four boys were passing by. They felt sympathy for the woman. They asked the old woman, "What have you lost? What are you searching for?" "I have lost my needle and I am searching for it", the old woman replied. The boys also began to search for the needle in that place. After searching the area thoroughly, when they did not find the needle, they asked the old woman, "Mother please tell us; where did you drop your needle ?" The old woman replied, "Of course, the needle fell down in my house but there is no light in my house. Here, there is the elctric light. So I am searching for it here". The boys laughed uproariously holding their sides and went away from there. Even if you search for thousands of years, you cannot find a thing in a place where it is not present. You can find it only when you search for it in the place where it is present. Where do you search for dharma ? Dharma is not outside yourself, it is within you. Chasten and purify your impure mind. The purity of mind is dharma. Cast away from your heart and mind such impurities as attachments, hatred and infatuation. Discard such evil qualities as enmity, jealousy, unkindness and contempt for others.

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DISCOURSE 13 223 HATRED FOR JIVAS IS A SERIOUS OFFENCE First of all, you must do this. You must give up the tradition that has been in existence for countless ages of causing harm and violence to living beings. Give up your enmity, jealousy, unkindness, and abhorrence for other living beings. Enmity against Jivas is a great sin and a serious offence. In the same manner, it is a great offence to be jealous of jivas, to be unkind to them, to abhor them and to treat them with contempt. The punishment for these sins is very great. A terrible punishment awaits those sins. From the Audience : We commit many such offences in our lives. We feel that it is difficult to escape punishment for those offences. Maharajashri : If you feel that you cannot avoid committing offences or sins, then escaping from punishment is not only difficult but impossible. As long as you do not see the impurities of your heart; and as long as you do not even think of discarding them, you will not be able to make any effort to discard them and whatever austerities you may perform, they cannot be called Dharma if they are carried out with an impure and weak intellect. YOU FEEL THAT SINFUL THOUGHTS ARE PLEASANT; DO YOU NOT ? If you do not think of the welfare of jivas; and if you think of harming them; If you do not adore the virtues of the virtuous; but if you see defects even in them; and calumniate them; If you do not have compassion and kindness for those in distress and despair; but if you are unkind or cruel to them; If you treat sinners with abhorrence; and if you do not look at them with an eye of neutrality;

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224 THE WAY OF LIFE whatever spiritual austerities you perform; whatever spiritual vows you undertake, they do not constitute Dharma. The great Telugu poet and seer, Yogi Vemana says the same thing. If you want to make your life meaningful and fruitful by performing an austerity in the right manner, and if you want to attain spiritual development, first of all chasten and purify your mind. When sinful thoughts can pierce you and cause pain to you like thorns, you would dispel those thoughts. But now, you feel that they are like flowers. The attachment for inert physical objects causes hatred for living beings. Why do you not think of the happiness, welfare and progress of others? Why do you think of your own welfare and happiness? You have attachment and love for inert objects. This is the root-cause of your hatred for living beings. The attachment for inert things brings about hatred for living beings. HATRED IS BORN OUT OF ATTACHMENT You love money; do you not ? Suppose you gave one thousand rupees to your brother. He has promised to retum the amount to you. If he does not return the amount to you in time, what would you feel? You would get angry with him; would you not? You would hate your brother. You hate him because you love money. Attachment gives rise to hatred. Attachment is the mother of hatred. Money is inert; while your brother is a living being. Your attachment for an inanimate thing makes you hate a living being. In disputes relating to money brothers beat each other. A father murders his son for money. A husband burns his wife for money. You read about such things in newspapers. You read about them; but you do not ponder over them. This is a great pity. You hear my words and precepts but you do not ponder over them; so they do not bring about any change in your lives. One feels fascinated by the beauty of the body of a lady. The body is inert but what is the effect of his attachment for the body ? If that woman does not allow the man to touch her what happens ? He will hate that woman. He may abduct her;

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DISCOURSE 13 225 and may even kill her. King Manirath killed his younger brother Yugabahu, why? It was on account of an attachment for the inert body. Have you heard that story? MADANREKHA, THE WOMAN OF GREAT CHASTITY There was a city called Sudarshanpur in the kingdom of Malwa. Manirath was the king of that country. Yugabahu was his younger brother. Madanrekha was the wife of Yugabahu. She was absolutely beautiful. She was not only beautiful but also a woman of great chastity, possessed of good fortune and possessing noble traits of character. Normally, such a combination of graces and excellences is rare. One or two in a thousand combine in themselves such physical graces and ethical excellences. If a beautiful person is also a person of noble character and ethical excellence such a person is said to be very greatly fortunate, merited and blessed. Madanrekha was a woman of such graces and excellences. She was absolutely loyal and faithful to her husband, Yugabahu. She never entertained even the slightest thought of desiring the company of other men. One day, King Manirath saw Madanrekha. He was amazed by her astounding beauty and he became infatuated with her. Her extraordinary physical beauty fascinated his eyes and mind and made him mad. King Manirath developed a deep attachment and admiration for Madanrekha. Now, he began to pine for her and longed to attain her. The desire appears in a man to attain what he loves; does it not? On account of excessive desire, a man loses his sense and discretion. Was not Manirath aware of the fact that she was the wife of his younger brother? "This lady is the wife of my younger brother. She belongs to him; and he has authority over her. She is the means of happiness for my brother. I should not become enamoured of her. I should not think of attaining her". This kind of sensible thinking does not appear in a mind that is steeped in a stupor of infatuation. Such a man thinks of his own happiness, and plans to achieve happiness for himself even by ruining the happiness of others. Enough. Here, arises enmity. It is called an impure

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226 THE WAY OF LIFE mind and a sullied heart. Dharma does not abide in a heart which is thus polluted by sinful feelings. LUST KNOWS NO SHAME See what Manirath desired, "I will attain this woman in some way or another; by fair means or by foul means. I will get her and live with her. I can have no peace of mind without attaining her." These were his thoughts. How mean he was in planning to ruin the happiness of his younger brother ? What a low and despicable mind he had to think of robbing the chastity of a noble lady! This is an injustice to life found in a body which is made up of inert pudgals. A poet has said : Some are fair, some are black, some have beauteous eyes and face. Man! See not those outward graces made of pudgals; see the inward grace. The beauty of an inert body is also inert since it is made of pudgals (substances). The attachment for beauty is but attachment for inert substances. That attachment causes harm or offence to the conscious soul. Manirath who became enamoured of the wife of his younger brother adopted an attitude of hostility towards him. Manirath did not even have amity for his own kith and kin. Amity is of four kinds : 1. Amity for benefactors. 2. Amity for one's family. 3. Amity for relatives. 4. Amity for all living beings. Yugabahu was a close relative of Manirath. Madanrekha was also a close relative (They were members of the same family). But how could Manirath who was blinded by infatuation, treat them with amity ? He displayed a strong affection for her. He began attracting Madanrekha towards himself. He got her many splendid garments and ornaments. Sometimes,

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DISCOURSE 13 227 he presented her with excellent garlands of flowers. Sometimes, he offered her sweet tasting thambool (betel leaves, betel nuts etc.). Madanrekha was, of course, absolutely innocent devoid of any sinful thought or feeling. There was not even the slighest trace of sin in her mind or heart. She treated Manirath not only as her brother-in-law but as her father. There was no suspicion in Yugabahu's mind also. He had a great respect for Manirath. How could those faultless and pure-hearted husband and wife understand the monstrosity that was erupting like a volcano in the heart of Manirath ? DECEPTIVE DEVICES Manirath was burning with the fires of lust. But he was not an unmarried man. His queen was in the harem but what of it? If a man whose mind is distorted by lust can be satisfied with the company of his wife, what was lacking in Ravana's harem? There were thousands of queens in his harem, yet Ravana became infatuated with Sita. Manirath sent a message of love to Madanrekha by an attendant in whom he had confidence. The attendant came and said to Madanrekha, "Dear Lady, our King is full of admiration for your virtues and he loves you greatly. And he has sent this message to you, "O beautiful lady with a face resplendent like the moon, you marry me and accept me as your husband; you can become my Queen-Consort." On hearing this, Madanrekha stood stupefied. Her heart overflowed with hatred, scorn, fear and grief. She said to the attendant, "You convey this message to the King, "O King, be satisfied with your wife. Desiring another man's wife surely leads you towards a terrible ruin. You must realise that a man who desires other women than his wife has to suffer inordinate tortures in hell. Think of this. You are like my father-in-law; you are like my father. You should not even entertain such a sinful thought as desiring me." MADANREKHA EXPERIENCES A MENTAL CHURNING Madanrekha sent this reply with great courage and calmness but there had arisen in her mind, a tremendous agitation. Yet concealing her agitation, she sent this bold reply. After the

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228 THE WAY OF LIFE attendant went away, Madanrekha thought, "Shall I inform my husband, Yugabahu of this or not? I should not conceal from him such a serious matter. If something untoward happens, what will he think? He might think, "Why did Madanrekha conceal such a serious matter from me?" Even if I lose my life for it I will not comply with the King's request. But then he has power and strength and so he can abduct me and force me". As she kept thinking of these things, a great fear arose in her mind. She thought, "I shall inform Yugabahu of this matter, I shall give him also a warning." But when Madanrekha imagined his reaction to it, she decided not to tell him. "If I inform Yugabahu of this matter, he will hate Manirath. There will arise in his mind, a terrible fury against his elder brother and surely a quarrel will arise between the two brothers. On account of me, there will be quarrels, fights and violence as well as killing in the royal family. I do not like this to happen". This was what Madanrekha saw with her mental eyes. A thing that can be accomplished easily and by means of proper understanding should not be made a complicated one and should not be made a cause of quarrels and fights. Madanrekha thought, "The King will give up his desire on hearing my message. On hearing about my unwillingness, he will not proceed further in his advances. Now, probably he may not even show his face to me. If the case gets solved in this quiet manner, the amity between the brothers continues unbroken." THINKING OF OTHERS' WELFARE EVEN IN ADVERSITY Even after hearing about the wicked desire of the King, Madanrekha did not hate him. There did not appear in her heart any feeling of animosity against the King. She was a great woman, great as a wife, absolutely noble in her thought and conduct; always partial to virtue and an absolute stranger to ignobility, immorality or intellectual or moral incontinence and inebriety. She entertained only morally lofty thoughts with respect to the King "By doing such an improper action, you will be courting a disaster. You will be plunged in sorrow." Madanrekha was so large -- hearted that she did not think

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DISCOURSE 13 229 ill of the King though he was wicked. She did not want him to court a spiritual disaster after his death. If she did not have that kind of amity for others and that kind of concern for the spiritual welfare of others, she would have, at once, communicated the matter to Yugabahu. She would have said to him, "See what kind of character, your elder brother has! He has sent me such an ignominious message by his attendant. He wants to make me his wife. I never knew till now that he has such a wicked desire. I find that he has such a wicked passion and I will never speak to him. I will not accept the presentations he has given me. Now I understand why he gave me such excellent presentations. He gave me precious garments and jewels and his plan was to tempt me by these things. I would rather die than accepting his wicked advances." If Madanrekha had spoken thus to her husband, Yugabahu, the palace would have become a battle-field and the fires of animosity would have arisen in the royal family. Yugabahu would have taken his sharp sword and rushed to kill the King and then there would have been a ghastly and gruesome fight between the brothers. Madanrekha had intellectual vision. Her internal eyes had been awakened. But Manirath did not have this kind of mental vision. He was agitated by lust and infatuation. Manirath who was in great agitation on account of lust heard Madanrekha's message from the maid and in a moment, he became restless. Just as Ravana was agitated when he was unable to secure Sita, Manirath also experienced a similar restlessness when he could not secure Madanrekha. How can there be peace in the mind of a man who is a slave to passions? How can there be wholesomeness in the mind and heart of such a man! His agitation increased on hearing Madanrekha's reply. "I want Madanrekha. Somehow or the other, I will make her my darling". When he was thus thinking, in his mind, there arose, like a comet, a wicked plan. "As long as Yugabahu is alive, Madanrekha cannot become my darling. I will kill him and then naturally Madanrekha will become my darling and accept my amorous advances." Why did he entertain such a low, such a ghastly, such a heinous and hostile plan? I think you are following the tenor of

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230 THE WAY OF LIFE the story. Why did Manirath plan to kill his younger brother? The attachment and love for the inert body made up of pudgals can make a man forget himself. It makes a man hate and kill his own relatives who are dear and near to him. It impels a man to kill his own innocent, faultless and virtuous brother. Please understand how disastrous the attachment for objects made of pudgals and the objects that fascinate the senses, can be. This kind of attachment destroys all the four kinds of amity. That is why I exhort you not to be blinded by passions. Dharma can never exist in those who are blinded by passions. The minds of people who are blinded by passions are completely clouded by impurities. Dharma can never exist in a mind that is sullied by attachment, hatred and infatuation. The flower of Dharma can bloom only in a heart that overflows with the four lofty emotions of amity etc. This flower of Dharma had blossomed in the sacred heart of Madanrekha. Her heart was an abode of those four sublime emotions. The heart of Manirath was stinking with the foul thoughts of attachment, hatred and infatuation. He thought, "How can I kill Yugabahu? I will plan it in such away that my offence will not be seen by anyone." MADANREKHA-PREGNANT One day, Madanrekha said to her husband, "My Lord, last night I saw the moon in my dream." Yugabahu smiled sweetly and replied, "My angel, you are going to give birth to a son whose face will be cool and felicitous like the moon and who would lord over the hearts of all." Madanrekha became greatly elated and delighted by what her husband said. She became pregnant. When three months passed, some sweet fancies shaped themselves in the mind of Madanrekha. When a lofty soul appears in a woman's womb, in her heart arise sublime and sacred thoughts and feelings. The effect of the jiva in the womb falls upon the mother's mind. If the jiva in the womb is noble with earned merit (punya) and if it is sacred suffused with dharma, then noble and lofty thoughts appear in the mother's mind and if the jiva in the womb is sinful, cruel and unkind, the

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DISCOURSE 13 231 mother entertains wicked thoughts and feelings. Thus, if a pregnant woman desires to know the future of her child, she can know it. By examining her own thoughts and feelings, she can say whether the child in her womb is going to be noble or ignoble. When Kaikasi, the mother of Ravana conceived and when Rayana entered her womb, she took a sword in her hand and began fretting and strutting about. Sometimes, she sat on the throne and threatened all the servants, waving her sword. Sometimes, she sat upon an elephant and ranged through forests. Sometimes, she grew furious with the members of the family. Always, she proudly kept strutting about. If a pregnant woman is aware of her thoughts and feelings, she can know a lot about the child in her womb. When Kunik was in the womb of Chelana, the Queen-consort of Shrenik, the Emperor of Magadha, she felt that the child in her womb would become the enemy of its father because at that time Chelana herself had a desire of that sort. "I will eat the intestines of Shrenik." Strangely enough she entertained the unclean desire of eating her husband's intestines. She was a woman of great chastity and sanctity and when she felt that desire in her mind, she concluded that the jiva that was there in her womb would surely become his father's enemy. For this reason, soon after the child was born, she cast it off on a rubbish-heap outside the city. "I do not want such a son as will become his father's enemy." This is what she thought. She cast away her child because she had boundless affection for her husband. Whoever likes the enemy of one's beloved ? Madanrekha desired to worship the Paramatma. She desired to offer gifts to sadhus and noble people. She decided to give charity to the poor. Yugabahu fulfilled all her desires. As days passed, Madanrekha's beauty grew more and more resplendent. Her mental peace also increased. Since for some months, there was no trouble caused by Manirath, she thought, "Manirath has given up his infatuation for me on account of my message." How can a woman of such simplicity and sublimity of

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232 THE WAY OF LIFE character realise the terrible fire that was flaming under the cover of the clouds of silence ? MANIRATH SLAYS YUGABAHU One day Yugabahu took Madanrekha with him to the park outside the city. At that time there was no one in the park. Having gone to the park, Yugabahu and Madanrekha were resting in a bower of plantain leaves. He had decided to spend the night in the bower so that it might give Madanrekha mental peace and relaxation. On the four sides of the garden, there were armed soldiers safeguarding the place. When either the King and the Queen or Prince Yugabahu and his wife came to the park, no one was allowed to enter the park. Manirath came to know that they had gone to the garden. "Today, Yugabahu and Madanrekha have gone to the garden to spend the night in the Kadali-griha. Both are there". Evil thoughts at once arose in Manirath's mind. "This is an excellent opportunity, I will kill Yugabahu today and make Madanrekha my darling." On that night, very early, the King Manirath took a sharp sword and went towards the garden. At the gate of the garden, Yugabahu's soldiers were standing. The King asked them, "Where is my brother, Yugabahu?" The soldiers replied, "Your Highness ! he is sleeping in the Kadali-griha". The King said, "I learnt that they would be resting in the Kadali-griha this night; and so I have had to come here now. This is a forest area. Some enemies might come and attack my brother. So, I have come to take him back to the palace." Saying this, the King straight entered the Kadali-griha. How could the soldiers stop the King from going in? The soldiers thought of saying this to the King, "We are guarding the place here. The soldiers here are in good number. Even if any enemy comes here, nothing can happen to your brother. Let him sleep in the Kadali. griha. You need not go there." But how could they say this to the King? He was the King. Sometimes even what is right and true cannot be spoken for fear of dishonouring someone. Why should such a fear be entertained? Sometimes, on account of such a fear, the truth gets annulled and the untruth succeeds.

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DISCOURSE 13 233 When Manirath entered the Kadali-griha, Yugabahu saw him. Seeing his elder brother, he at once stood up respectfully. Manirath said to Yugabahu, "Dear child, it is not proper to sleep here in the night. Come into the city." Yugabahu had been polite towards his brother even from his childhood. He had not disobeyed his elder brother's orders at any time. In fact, he had not entertained at any time, any suspicion regarding his elder brother. He had an absolute confidence in his elder brother. When Manirath advised him to return to the city, Yugabahu looked towards Madanrekha and suggested to her by means of a sign to proceed with him to the city. When Yugabahu was about to set out of the Kadali-griha, Manirath with all his might cut Yugabahu's shoulders. MADANREKHA'S MENTAL POISE Yugabahu fell down on the ground. Madanrekha screamed, "This is treachery-deception." The soldiers who heard the scream came running. Madanrekha sat near Yugabahu and placing his head upon her lap began to lament loudly. The soldiers surrounded the King and asked him, "How did this happen?" Manirath said, "On account of my carelessness, the sword fell upon him." The soldiers said, "The King has hit his brother." The King, to save his life ran from there. While he was running out of the garden in that dark night, a cobra bit him. The soldiers ran to Yugabahu's son, Chandrayash and said to him, "You kindly come to the Kadali-griha. Your father has been murdered." Chandrayash began to sob and weep. Soon, he came to the garden with doctors. By the time they came, Yugabahu had bled profusely. All his blood had flowed out. Yugabahu's eyes were closed; his body was growing pale. Yet the doctors began to treat him. Chandrayash clung to Madanrekha and wept bitterly. Madanrekha was experiencing great anguish. She stroked the head of her son and tried to console him. The light of Yugabahu's life was flickering for the finish. She thought, "If my husband dies with this inauspicious feeling and with this passion, he will have to suffer tortures in hell. I will make him offer his final adoration and thus I will make his mind calm and I will give him the right provision for his journey to the other world."

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234 THE WAY OF LIFE Madanrekha suppressed her sorrow; sat near her husband fixed her eyes upon his; and said to him, in a loving and sweet voice, "My dear husband, now you be cautious. Do not have any sorrow. Do not hate anyone at this moment. All jivas are under the sway of Karmas. They experience sorrow or happiness according to their Karmas. Other jivas are only instruments of Karmas. You kindly make punya (merit) your provision for your journey. If you have committed any mistakes, sincerely repent them. Seek forgiveness from friends, enemies, relatives and the members of your family." Madanrekha tried to make the last moments of her husband's life sacred transforming amity for relatives into universal love and enabled him to reach the higher realms of existence. Later, what she did, I will narrate tomorrow. This is enough for to-day.

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* Is your heart calling from within ? "I will not cause sorrow to others at any time. I will not be jealous of others' happiness. I will not treat sinners with contempt". * The heart becomes callous if you see often sights of violence. Cruelty and ruthlessness grow strong in the heart. Refrain from seeing such sights. Nererererererov * If you want to purify your heart, make it the spring of Dharma. If you want to make your mind a deep well of peace and felicity, stop completely going to movies and seeing dramas. * The cinema kindles the fire of unhappiness in your personal and family life. * You must always have the feeling of amity to wards benefactors. You must have the feelings of amity, respect and regard for your benefactors. ANNONSENTONOXXX DISCOURSE 14 The great acharya, Shri Haribhadra Soori, the very embodiment of supreme faith says this while defining the doctrines of Dharma. "The heart of a person who performs spiritual austerities must abound in amity, love, compassion and neutrality. These virtues must blossom in the heart of such a man. Dharma appears only in a pure mind. As long as the mind does not become pure, Dharma cannot arise in the life a man. THE TWO FORMS OF THE VIRTUES:- AMITY LOVE COMPASSION AND NEUTRALITY If the qualities of amity etc are not present in a man, in their positive form, they ought to be present in their negative form. The positive form of amity is to think of the welfare of

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236 THE WAY OF LIFE others. Its negative is not to cause harm to others. The positive form of compassion is to try to remove the sorrows of others. Its negative form is not to cause sorrow to others. The positive form of love is to feel happy seeing the happiness of others. Its negative form is not to feel envious of the happiness of others. The positive form of neutrality is to be indifferent towards the faults of sinners. Its negative form is not to hate or abhor sinners. YOU SHOULD NOT HARM OTHERS JIVAS If you do not do what ought to be done, others will not suffer any loss; but if you do what ought not to be done, others will suffer a loss. It does not matter if you cannot give happiness to others, but it is not right to ruin others' happiness. It does not matter if you cannot remove the sorrow of others, but it is not right to cause sorrow to others. This much purity at least should be present in your mind. Does your mind say, "I will not cause harm to other beings. I will not cause sorrow to others. I will not feel jealous of others' happiness. I will not treat any sinner with contempt or I will not admonish any sinner?" Does your mind say this? Let alone the world or the country; let alone your city or extension; at least do you feel this about the members of your family? At least, does your mind think thus about your benefactors? At least, does your mind think thus about your acquaintances? A PURE HEART IS THE PLACE WHERE DHARMA ORIGINATES From the Audience : We cannot tell you what our mind thinks. What can impure minds think? Maharajashri : If your mind is not absolutely pure, is it not pure, at least, to some extent? If the mind is pure, at least, to a little extent, Dharma can appear in it. If it is completely impure, Dharma cannot appear in it. You cannot say that you have acted according to Dharma just because you have performed some outward spiritual austerity. Haribhadra sooriji says "Dharma is born in the mind," Dharma appears in a mind that is pure. "Religion is a production of a pure mind". If we cannot adopt an attitude of positive amity for benefactors, at least can

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DISCOURSE 14 237 we not adopt the negative form of amity? If even this attitude is not present; you are worse than an animal. This kind of amity is present even in animals. They won't act ungratefully towards their benefactors and they do not cause harm to their benefactors. When I was young, I heard the story of a lion. THE FEELING OF AMITY EVEN IN ANIMALS Once, there was a lion in a forest. One day, a sharp thorn got stuck in its foot. The lion went limping with great pain. It sat beneath a tree and was looking at its foot. By chance, a traveller by name, Androcles came that way. He saw that lion. In the eyes of the lion, there was pain; not cruelty. He understood what had happened to the lion. He was touched with pity when he saw the condition of the lion. Without fear, he went near the lion and carefully removed the thorn from its foot. The lion was relieved of its pain. With great happiness, the lion licked the body on the traveller. Then, the traveller went away. Some days later, that traveller, Androcles was arrested by a king for some offence. The king passed a death-sentence upon him. The method adopted in that country to kill offenders was an easy one. Near the palace, there was a ground meant for that purpose. On the four sides of the ground, high walls had been built to make an arena. There was an opening in the wall through which a lion could be released into the arena from a cage. The method of punishing the offender was to leave the offender in the area and to let loose upon his a hungry lion. The hungry lion would leap upon the offender; would tear him into pieces and eat him. The king and his retinue would sit in a gallery and watch the sight as if it was a sport. They used to enjoy seeing this sight: You too enjoy the sight of somebody beating another man. You are all very kind-hearted people, you see? From the Audience: Since such sights cannot be seen in the city we go to movies to see fights and killing. In the movies, we can see such sights. DO NOT SEE VIOLENT SCENES Maharajashri : What feeling do you experience when you see such sights? Does your heart experience anguish at the sight

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238 THE WAY OF LIFE of a person dying as a result of being beaten? Does your heart experience compassion and sympathy for the dying person or does your heart become callous, apathetic and pitiless? If you keep seeing such sights, repeatedly, your heart will become completely callous and ruthless. Even if you read books dealing with violence your minds will develop bellicosity. That is why I exhort you not to see movies. Give up reading such novels, stories and detective fiction, if you want Dharma to spring in your mind and if you want your mind to be a deep well of peace and felicity. Are you thinking of this? How greatly your mind has putrefied? Think of this a little. At least now you stop this putrefaction or your mind will be completely putrefied and lost. In your next life, you may not even get the power of thinking. THE IDENTIFICATION OF A PURE MIND Benevolence and Dharma arise in a mind that is pure or in a mind in which the process of purification has begun. There should be an extreme compassion for those in distress. Do you have that compassion? Do you have at least a little of compassion? or is your mind totally devoid of such compassion? A man who is devoid of kindness and compassion cannot perform any Dharma or spiritual austerity. On account of his outward activities he may appear to be a religious man but he is not truly a religious man. In such a man, there will be only an appearance of Dharma; not its real form. EVEN ANIMALS HAVE GRATITUDE The king had passed a death-sentence on Androcles. As a punishment, he was thrown into the arena. A hungry lion was released into the arena from a cage. The lion began roaring and leaping; and then sprang towards Androcles ferociously. Androcles sat in a corner with his eyes closed. The lion went near him but suddenly stopped. It began licking the body of Androcles; and then it returned. It went back into its cage. The king who saw this sight from the balcony of his palace was greatly amazed. He ordered his soldiers to let loose the lion

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DISCOURSE 14 again on Androcles. The lion again went near the man; licked his body affectionately; and came back to its cage. The king became breathless. He had not seen such a thing at any time before, "Why is it that the lion does not kill the offender?" The king was even angry with the lion. He ordered his men again to release the lion for the third time. Even this time, it behaved in the same manner. It went near the man; licked his body affectionately; and returned to its cage. The King sent for Androcles and asked him, "Do you know any magic or mesmerism? Have you cast any spell on the lion? Is it because of that that the lion has not killed you? What is the reason for this strange behaviour of the lion ?" 239 Androcles said, "O, King! The lion is not a heartless creature. It too has a heart. There is some purity; there is some amity even in its heart. It never attacks a person who has once helped it. Yes, we should not tease it". The king asked him, "Then, have you helped the lion at any time? Androcles replied, "O, King! Some days ago, this lion was in the forest. A large thorn had got stuck in its foot, and it was in great pain. I removed the thorn and relieved it of its pain. This is the same lion. It has recognised me. How can it attack me? Only selfish human beings cause harm to their benefactors. This lion will never do so". IS MAN WORSE THAN AN ANIMAL ? When Bhagwan Mahavir, the very embodiment of compassion delivered his first sermon, at the Samavasaran, even wild and violent animals sat listening to him, forgetting their violent nature. No wild animal harmed or attacked Mahavir Swami. But a man attacked him. Do you know who he was? He was Goshalak on whom Mahavir had bestowed many benefactions many times. Goshalak was there. He attacked his Gurudev, Mahavir Swami who was his great benefactor, (with thejoleshya) with powerful fire. Man is thus worse than animals, if his mind is completely unclean.

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THE WAY OF LIFE GOSHALAK WAS UNGRATEFUL TO HIS BENEFACTOR Bhagwan Mahavir had saved Goshalak from death many times. Goshalak also used to move about saying that he was a disciple of Mahavir, because from this he was getting excellent food. But he was not wanting in bad qualities. On account of his bad qualities, he was also beaten by people, at some places. Ultimately, Goshalak proved treacherous even to Lord Mahavir; and hated him. He cast on Bhagwan Mahavir the "thejoleshya" or power he had got from Mahavir himself. Finally, Goshalak died on account of the same thejoleshya power. He died in a very low manner. He died experiencing terrible agony and anguish. The sinful Karma that bound him was so severe that he had to suffer tortures several times in the seven hells. 240 Amity for benefactors is an absolute necessity, you must have amity, regard and esteem in your heart for your benefactors. If anyone has done any little help to you, you must not forget him, at any time in your life. Is it not necessary that at least so much worth should be present in a religious person? If he does not possess so much worth, at least can he adore and practise the Dharma that has been expounded by the Omniscient one? Never! An ungrateful man can never step into the sphere of Dharma. How pure and sublime was Madanrekha's mind! How sacred it was! Manirath attacked Yugabahu, with his sword; but Madanrekha instead of getting angry with the King, concentrated her mind on the spiritual welfare of Yugabahu. Yugabahu was her husband; and so, he was also a benefactor to her. The husband bestows happiness, upon the wife; hence, he becomes a benefactor to her. Madanrekha regarded Yugabahu as a benefactor. DO YOU REGARD YOUR WIVES AS YOUR BENEFACTRESSES From the Audience : Our wives at any rate do not consider us as their benefactors. (There was a wave of loughter in the congregation) Maharajashri : Your choice is not good. (Another wave of laughter in the congregation). If your choice was good, your wives would have regarded you as benefactors. You confer hap

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DISCOURSE 14 241 piness on them. I think you provide them with some means of happiness but you do not confer happiness upon them. Am I right? Providing the means of happiness is one thing; but giving happiness is another. You provide them with the means of happiness but some scoldings also along with them. Do you beat your wives? Do you quarrel with them at any time? I hope you are not disloyal to them? Why does not your Shrimati regard you as a benefactor? Do you know how worthy a prince Yugabahu was? He was absolutely loyal and faithful to Madanrekha. He was courteous and graceful and he was of noble birth. Madanrekha also was an extraordinarily noble woman. She had an absolutely pure and sacred heart. She thought of the welfare of her husband's soul. "His life in the other world should not be affected. What had to happen has happened. No one can save us from this disaster. His mind should be peaceful and serene. If he journeys to the other world with equanimity and spiritual ecstasy, he will surely attain to a state of bliss. So, I must now cool down his passions of anger and hatred." What a tremendous spiritual amity did Madanreka possess? She showed amity for her dear relative, amity for a benefactor and amity for his soul. She never thought of her own joys or sorrows. At that time, she never thought of the bleak prospect of her widowhood and the loss of her felicity. She did not also at that time, entertain any hostility or animosity against the treacherous man, Manirath. Can we find these sublime virtues in an ordinary woman? Can an ordinary woman retain her mental poise and emotional equanimity when such a terrible disaster has occurred? MAN'S MIND IN DISTRESS Who is an ordinary woman and who is an extraordinary woman? Who is common and who is uncommon? I hope you understand the point. Understand these facts and you will be satisfied. If the sisters who now are sitting here take these points into their consideration, even today we can find many women of the stature of Madanrekha. But listening to my precepts is onething; understand them is another; and practising those precepts is very difficult. Ladies do not become extraordinary by securing such degrees as B.A. or B.Com.; M.A. or M.Com.

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242 THE WAY OF LIFE A woman does not become uncommon just because she dresses and decorates herself in the manner of movie celebrities. Such artificial decoration does not make a woman extraordinary. A woman becomes extraordinary or uncommon if her mind is pure, firm and if it overflows with the nectar of sublime knowledge. An extraordinary or uncommon woman is she who faces sorrows with courage; who remains humble in the midst of happiness and whose heart blossoms with the flowers of amity etc, Can we hope to find these qualities in the women of these days? The hearts and minds of people have become completely sullied with enmity, unkindness, jealousy and abhorrence and contempt. With these vices, their hearts have become weak, foul and frail. Human beings are today wandering about in the dreadful darkness of despicable passions and deep hatred for other beings. Man has lost his capacity to distinguish between right and wrong, being completely agitated by the stupidity of infatuation. Man has been thinking in a topsy-turvy manner deeming what is right as wrong and what is wrong as right; and he makes others also think so. How can dharma appear under these conditions? Madanrekha possessed a pure mind. Dharma is nothing but the purity of mind. The purity of mind itself is the sublime dharma. Madanrekha desired the spiritual welfare of Yugabahu on account of her amity for him and she provided him with the proper provisions for his spiritual journey. THE MANNER OF DEATH DETERMINES THE KIND OF STATE THAT THE SOUL ATTAINS Madanrekha spoke to Yugabahu with the sublime feeling of amity and with words sweet as honey that stirred the inmost core of his soul. Her sweet voice touched his soul. Removing the impure thoughts from the soul and inspiring in it pure and lofty thoughts is not an ordinary "operation"; it is a very serious and difficult "operation". Just as transplanting the heart of a man is a serious and difficult operation, even transforming the heart by removing the deep-rooted thoughts from it and replacing them by exalted emotions and thoughts is a difficult and serious job. The aim of a doctor who removes unclean or impaired organs and replaces them with healthy ones is to keep

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DISCOURSE 14 the patient alive. So also, the aim of a person, who removes the impure thoughts and emotions from somebody's mind and replaces them by sublime and pure emotions and thoughts, is to inform, reform and transform the heart and mind of that person. Madanrekha thought of the welfare of Yugabahu in the other world. She knew this: "A man attains after his death a state of bliss or a state of blight in accordance with his mental state, his attitude and his emotional state at the time of his death". The tragic incident had produced in Yugabahu's mind intense anger against Manirath. "Manirath has dealt a mortal bow to me forgetting all sense of right and wrong". Yugabahu had realized this; and was thinking of it. On account of this, his heroism had been sharpened and the desire for a violent retaliation had arisen in his mind; and it was natural that such a feeling should have arisen in his mind. It was absolutely essential that this impure and ignoble thought should be removed from his mind. Madanrekha carried out her effort with great concern. She told him many pleasant things. Yugabahu loved Madanrekha greatly; he had faith in her; and he had a great esteem for her. Therefore, her words produced a deep impact on his heart. If their love was merely physical and if their attachment was merely one of sensual passion, Madanrekha's sensible and wise words would not have appealed to Yugabahu. Moreover, if in their earlier life, philosophical and religious discussions had not taken place at times, if Yugabahu did not enjoy philosophical and religious discussions, he would not have liked Madanrekha's words of religious inspiration at the time of his death. The third reason was Yugabahu's own spiritual purity. Only if the impurities of Karmas decline, can a man like at the time of his death, words inspiring dharma. TO WHICH KIND OF PEOPLE CAN WORDS INSPIRING DHARMA APPEAL AT THE TIME OF DEATH? 243 If at the time of death such ignoble and impure emotions like attachment, hatred, infatuation, etc. should disappear from the mind of the dying man and if such pure emotions as amity,

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244 THE WAY OF LIFE equanimity and spiritual tranquillity should be established in his mind, three things are necessary for it. These three things we can glean from the lives of Yugabahu and Madanrekha. 1. The words inspiring dharma can appeal to the heart of a man only when a person for whom he has amity, friendly affection and regard, is by his side at the time of his death and if that person encourages him to perform his last spiritual austerity. 2. The words inspiring dharma appeal to a man at the time of death only if he has enjoyed philosophical and religious discussions in his life. 3. Only if the soul is liberated, at least a little from the bondage of Karmas can a man remember in his last moments, with devotion the Paramatma. He remembers the name of the Paramatma. The name of the Paramatma does not appeal to a person when he is completely enveloped in the bondage of Karma. THE ELEVEN EXHORTATIONS TO BE GIVEN AT THE TIME OF ONE'S DEATH TO INSPIRE IN HIM DHARMA Madanrekha inspired her husband to perform his final adoration of dharma with a serene mind, when he was on the point of death. Every word uttered by Madanrekha touched his heart. Madanrekha also uttered profoundly moving words (1) Be spiritually aware and cautious; (2) (3) Have courage, Do not feel sad. (4) (5) Think of the causes for effects. Shun wicked actions. (6) (7) Think of the effect of your Karmas. Forgive all jivas, and seek their forgiveness. (8) Seek the four great kinds of refuge. (9) Remember and recite the Namaskar Mantra. (10) Renounce the eight papasthanaks (causes for sin). (11) Meditate upon the twenty four Tirthankars.

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DISCOURSE 14 245 There was no time for giving a long sermon. Intelligent men also do not require long exhortations in such a serious and tragic situation. Long sermons should not be given. His son, Chandrayash brought doctors with him. They tried to heal the wounds by bandaging them but a lot of blood had flown out. Yugabahu's body was becoming cold. In a sweet, tender and intensely emotional and devotional tone Madanrekha was reciting the Namaskar Mahamantra. She was impelling him to seek the four kinds of refuge. "I seek the refuge of Arihanthas I seek the refuge of Siddhas I seek the refuge of Sadhus I seek the refuge of the dharma expounded by Kevalin, (the omniscient)." THE DEATH OF YUGABAHU All of a sudden, there appeared on the face of Yugabahu, the sublime quality of equanimity. His passions had been assuaged. He became absorbed in the Namaskar Mahamantra and in that state of mind, he breathed his last quietly. The eternal traveller having left one choultry had flown towards his abode. Madanrekha, when she realised that her husband had died, lost her mental peace and began to sob and weep. The son, Chandrayash also began to weep in a piteous manner. After all, Madanrekha was a woman caught in the bondage of attachments. The separation from her husband who was a man of virtues, handsome appearance and great strength made her weep and in this there is no wonder. Those who experience happiness in union weep over separation. We are all Sadhus, you know? Even we weep over the separation from someone if we think that his company was giving us happiness. It may very well be that our attachments are of an elevated kind. Even lofty attachments make us weep. What happened to Gautama Swami ? Do you know that Gautam Swami was a man of great enlightenment. He was the Gurudev of thousands of Sadhus, yet when he was separated from Mahavir he began to weep bitterly. He did so because from the company of Mahavir,

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246 THE WAY OF LIFE he was getting supreme happiness. At the feet of Mahavir, Gautama Swami was experiencing the bliss of salvation. But when the separation took place, he experienced a terrible anguish. Madanrekha was enlightened. She was an absolutely pure and noble lady, yet she was a wife a woman dwelling in the earthly world. She had a great attachment for Yugabahu and so she began to weep. "I am an unfortunate woman. I have lost everything that was mine. Oh! I curse my beauty. It is my beauty, that made my brother-in-law passionate and aberrated and caused the death of my husband whom I worshipped as my everything. On account of me this murder has taken place. What a terrible disaster has taken place ?", she groaned in anguish. - MADANREKHA'S MENTAL VISION Even at that time of sorrow, her mental vision remained intact and alert. She blamed herself for the murder of her husband. She blamed her beauty. She did not think of the heinous sinner, Manirath with abhorrence or contempt. There were soldiers who were absolutely loyal to Yugabahu. If she wanted to, she could have punished him for his sin with the help of those soldiers. She could have revealed to the world, Manirath's wicked passion. She could have said, "This wicked man wants to make me his wife. That is why he has slain his brother. He used several tricks to win me but when I did not comply with his request, he committed this wicked action. This wicked man should be severely punished." But no, Madanrekha did not think in that ignorant manner. She thought thus, "Manirath has been infatuated with me because of my beauty. In this mundane world, the beauty of woman is the cause for the ruin of men. People in this world cannot keep their minds under control. So, they indulge in such improper ways and commit sins". Only that person who possesses mental vision can be free from hatred for other jivas and if a man's thoughts and feelings are coloured by the right knowledge, he would not hate other beings. Thinking nobly is one thing, and entertaining thoughts

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DISCOURSE 14 247 coloured by the right knowledge is another thing. Even noble thoughts get annulled at the time of an adversity but the thoughts that are coloured by the right knowledge and that are leavened by the right knowledge remain intact even in the midst of an adversity. Now-a-days, even great scholars say this, "What shall we do? We had great confidence but he does not realise what is right and does not discard his wicked ways. We have nothing but contempt for him. We believe that it is a sin to see his face. After his death, he will surely go to Naraka (hell)". They say such things. Where is mental vision in this? Where is sense ? Now, Madanrekha began to think of her safety and the safety of her chastity. She felt that it was not proper to remain in the palace. Moreover, she was pregnant. Nine months of pregnancy had passed. She had also the fear that Manirath in his fury might kill her and if he did so; even the child in the womb would die. So, she decided that she should not remain in the palace. She took her son, Chandrayash to a secret place and gave him the necessary advice and warning to be careful. Chandrayash was young. His mind was agitated by these extraordinary incidents. After having entrusted to Chandrayash the duty of performing the obsequies of Yugabahu, she went away into the darkness of the night. MADANREKHA GOING INTO A FOREST She went away from the city because she had no desire for the graces of her earthly life and she desired to safeguard her chastity. If she had any interest in life, she would not have ventured out thus. She would not have voluntarily gone away thus and paid the price of landing herself in a helpless condition but for her desire to safeguard her chastity. Her heart was overflowing with amity for other beings but she did not care for her own happiness. She was selfless with respect to her own life. This is a secret of the feeling of amity. The man or woman who does not care for his own or her own happiness can really have amity for other beings. Only such a person can think of others' happiness. Those who think of their own

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248 THE WAY OF LIFE happiness cannot think of others' happiness. Such people destroy others' happiness for their happiness. They cause sorrow to others. Madanrekha could have remained in the palace after getting Manirath imprisoned but that noble lady did not do so. She voluntarily left the palace and went away into the forest. What extraordinary greatness in a woman of this mundane world! She had no enmity against any jiva and she had no contempt for anyone. All her mind was occupied in a firm determination to safeguard her chastity. Can you entertain such thoughts? You are supposed to be devotees with knowledge. Do you not develop a feeling of enmity against those who cause harm to you? Do you not treat with hatred and contempt those that ruin your happiness? The quality of amity is a necessity in the heart of a person who wants to perform a spiritual austerity. From the Audience: Why is it that our hearts are not thus inclined towards amity? What should we do to acquire that quality ? Maharajashri : I understand your words this way. You do not like to have impure hearts; you like to purify and chasten your hearts, but they are not becoming pure. Am I right? You have not been successful in chastening your impure hearts. Is this not true ? From the Audience : The truth is, until today, we have not even attempted to purify our hearts. Now, we have to attempt it. PUNYAKARMA (MERIT) ARISES FROM A PURE HEART Maharajashri : You can chasten your hearts. Make a determination to purify your thoughts. If you should attain purity, you have to cast away all impurities. Cast away such impurities as hatred for jivas and attachment for inert objects. The habit of hating jivas and loving inert objects has been there for countless ages in the soul, therefore, ordinary efforts won't be effective. Very strong and determined efforts have to be made and the efforts have to be made by the mind. We

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DISCOURSE 14 should know the impure form of jivas. In the same manner, we should also know the form polluted by Karmas. Madanrekha explained this idea and so her heart was pure. A pure heart does not allow sins to bind the soul. If allows only merit (punya) to bind the soul. Even auspicious Karmas bind the soul. The soul becomes perfect and well-developed on account of punyakarma brought about by a pure heart. 249 DISCARD YOUR ATTACHMENT FOR INERT OBJECTS If you at anytime get this thought, "This has caused me harm. This has caused me sorrow. On account of this, I have incurred a loss." At once, change your thinking. "No, this has not done me harm. Difficulties have arisen in my life on account of my own sinful Karmas. If sinful Karmas do not arise in me, no adversity can come to me. This poor thing has become the cause or I must have done some harm to it in my previous life. I must have caused some sorrow to it; otherwise, it would not have been the cause for my sorrow". This kind of thinking will keep you free from hating others. Keep entertaining such thoughts and emotions as Anithya Bhavana (the feeling that this life is transitory); Ashuchi Bhavana (the feeling that the body is unclean). The attachment for inert objects brings about many sorrows and adversities. What fascinated Manirath? He was fascinated by an inert object. What was Madanrekha's beauty? Her beauty was made of inert pudgals (substances). The body and all that is connected with the body are made of inert pudgals. In order to reduce your attachment for inert objects you understand and realise that whatever is made up of pudgals is subject to change and mutation. The substance keeps changing its form. What looks beautiful today becomes ugly and hideous tomorrow. The inert object which tastes sweet to-day becomes bitter tomorrow. Inert objects do not have permanence. "My soul is more valuable than inert pudgals. For the sake of the inert body, I should not lose the conscious and imperishable soul. On account of the attachment for inert and perishable objects, the soul which is imperishable becomes bound in

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250 THE WAY OF LIFE Karmas. This indeed, is a great loss. Restlessness sorrow and agony originate only from our attachment for inert and perishable objects. ABORTION IS SINFUL Keep thinking thus; and in the practical aspect of your life, maintain purity and chastity; be carrying out Tapa (some religious austerities). Chastity reduces sensual passions. But by means of tapasya, physical desires will decline. Madanrekha was totally detached from worldly pleasures. She was going alone through a forest. She was pregnant. She had no worry or anguish. She was going alone through the wild forest reciting with devotion Shri Namaskar Mantra. She was extremely careful not to cause any agitation to the child in the womb. She bore in mind the idea that no harm should be done to the child in her womb. From the Audience: At that time, was abortion considered a sin ? Maharajashri: Is abortion considered right to-day? What a terrible sin abortion is? A woman who commits this sin will be condemned to suffer great anguish in her future lives, and will be morally low and barren. She will not beget children. Not only, this; those who are guilty of the sin of abortion, will be bound by ashatavedaniya karma; and in consequence, they have to suffer from many bodily diseases for many lives. We will speak of this point sometime later. This is enough for today.

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* Even wild animals and violent people become mild and non-violent when they come near a person whose heart overflows with kindness and compas. sion; and in whose heart the feeling of enmity is completely annulled. * The jivas that go to the heavenly world, become so deeply absorbed in the pleasures of the heavenly world, that they forget even their friends and relatives. Ah! They forget even their benefactors. Axaxaxaxaxa * You must always have a feeling of amity and a lofty feeling of regard for your benefactors. This is a very important quality. * Amity for benefactors is the basis or foundation for the adoration of Dharma. * There can be no greater sin than hating and scorning benefactors. Verbergenovergerserono DISCOURSE 15 The great scholar, acharya Shri Haribhadra Soorishwarji explains the nature and form of the doctrines of Dharma. His method of expounding doctrines is unique. He wrote 1444 magnificent works. He was not only a tremendous scholar but also a writer endowed with a profound knowledge of human psychology. Moreover, he was an incomparable logician. His works are classics in the truest sense of the word. Every statement made by him is not only absolutely logical but also profoundly psychological. This great Yogishwar was a man of versatile genius. Your spiritual activities may be in accordance with scriptural prescriptions; may be carried out in accordance with rules but if your heart is not overflowing with the lofty emotions

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252 THE WAY OF LIFE of amity, etc. they cannot be called religious activities even if they conform to the prescriptions in the Shastras. If you want to be a man of dharma, your heart must abound in the quality of amity for all beings. One must be completely filled with compassion and thrilled with love. One's speech must be characterised by the attitude of neutrality. SPIRITUAL AUSTERITIES ARE BEING PERFORMED WITH AN IMPURE MIND You have enmity against benefactors. You hate your own relatives, your kith and kin. You are angry with your friends, .and acquaintances. You cause harm to other jivas. Yet, you come to the temple; you come to the Upashraya (religious centre); you come to the choultry (Dharmashala); you perform Samayik and Prathikraman (two spiritual activities) and you believe that you have performed spiritual activities. How long do you live this kind of illusory and pretentious life? How long will this spiritual intertia last? When will your heart be chastened? From the Audience: Will not our hearts become pure in course of time if we continue to perform the spiritual activities in the same manner? Maharajashri : For how many years have you been performing spiritual activities? What is the extent to which your hearts have grown pure on account of them? Have you really aimed at self-purification? Is the impurity of your heart abating? No. No. You have become fearless by performing outward rituals with substances. Do the religious activities performed with an impure heart bind you with Punyakarma ? Enough, that means you are concerned with Punyakarma and you are bound by it. If that is so why should you purify your heart? Question: Will not the spiritual activities carried out with an impure heart bind us with Punyakarma (merit) ? Answer: It does bind you with Punyakarma! Can you not prepare food using impure oil? How does food get prepared? You can make a cake even out of rotten wheat flour. But how? If you perform external austerities with an

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DISCOURSE 15 253 impure heart punyakarma will gather but that punyakarma increases your sin when the punyakarma appears in you. You understand one point thoroughly. You cannot keep a lofty aim alive in your impure heart. In fact in an impure mind the aspiration for salvation does not appear. If you do not experience emotional exaltation in your impure heart, make your spiritual activity an emotional activity. Dravyakriya or a ritual with substances is the name given to the austerity which is carried out with the aim of attaining a lofty emotion. A spiritual activity is said to be dharma when it is carried out with the aim of self-purification. DO NOT HATE SORROWS AND DO NOT DESIRE PLEASURES The fear of sorrows and the desire for happiness pollute the heart. Even on account of the fear of sorrows and the desire for happiness, man commits sins; man performs improper actions. Man will never commit sins if he does not fear sorrows and if he does not desire physical enjoyments. Madanrekha's heart was above sorrows and happiness. It was not involved in the fear of sorrows and the desire for happiness. That is why though Manirath adopted many deceptive devices to win her mind, she did not yield to his wicked desires. She walked alone through the forest because she had no fear of sorrows. In going thus away into a forest, her only objective was to safeguard her chastity. How pure and sublime was her mind! The next day also she continued her journey through the forest. In the evening, she took shelter in a safe place, under a huge tree. During the day, she had eaten fruits and had drunk water at a cataract. There was a beautiful lake nearby and the entire vicinity was beautiful and fascinating. It was a desolate place. Of course, she had to think of the danger from the wild animals of the forest but there was no feeling of violence in the wild animals towards Madanrekha. THE EFFICACY OF KINDNESS AND COMPASSION This point is mentioned in the history of Madanrekha and it is not an imaginary or false description. It is a true story;

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254 THE WAY OF LIFE not an imaginary story intended to glorify Madanrekha's powers. Even wild animals and violent people grow mild and non-violent when they come near a person whose heart abounds in the lofty feelings of amity etc., and in whose heart there is not even a trace of enmity or hatred ? The attitude of cruelty or ferocity disappears in such animals and people as they come near such a person. The great sage, Pathanjali has said this in his Yogasutra. "The attitude of hostility or violence disappears from the heart of a person who comes near one in whose heart the attitude of non-violence is firmly established". That is why at the Samavasaran, tigers and sheep sat together to listen to the Tirthankar Paramatma. In his presence the lion became mild and the lamb became fearless. In the recent past there lived some great men or yogis. They say that even wild animals behaved in their presence like tame animals discarding their ferocity. The principle of nonviolence had been firmly established in the heart of Madanrekha. Her heart abounded in amity for all living beings. AF HEICH (Mitthi Me Savvabuyesu). I have amity for all living beings. Madanrekha had assimilated this aphorism and she acted according to it in reality. Madanrekha, who was sleeping on a bed of leaves in the shadow and shelter of trees, gave birth to a male child at midnight. She experienced no throes and no agitation. In the morning, she put Yugabahu's ring on the child's finger and wrapping the child in her woollen blanket, lulled him to sleep. Madanrekha went to the lake nearby to take a bath and to wash her clothes. The water in the lake was cool and pellucid. THE ABDUCTION OF MADANREKHA Madanrekha was taking a bath on the margin of the lake.. Meanwhile, there came a magical airship flying through the sky. From that magical airship, a prince who had a radiant face alighted; took Madanrekha into the airship and began flying through the sky. All this took place within a few seconds. For sometime, Madanrekha could not even imagine what was happening. She was stupefied.

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DISCOURSE 15 25: The death of her husband; the birth of her son in the forest; and the abduction.... "What is happening ?" She could not understand. She had come away from the bungalow into a forest in order to safeguard her chastity. But in the jungle, she had been abducted. When she recovered her senses, she thought anxiously of her child. She said to the prince, "O hero ! I gave birth to a child in the midnight and I came to the lake to take a bath. What will happen to my son ? He will be either eaten by some wild animal or will die for want of milk. O prince ! Be kind towards me. Take me to my son or at least you bring my son here." The tears flowed from Madanrekha's eyes. But in this world, all people are not saints and only some have the quality of saintliness. Madanrekha's extraordinary beauty inspired in the prince blinding infatuation. Her beauty had fascinated and provoked his eyes. Madanrekha's sorrow and tears had no effect on him. Man becomes totally heartless and devoid of pity and compassion when he is blinded by a violent attachment or a violent hatred. In the hearts of such people there appears no compassion for others. Seeing Madanrekha's sorrow, he said, "First accept me as your husband and lover. Then I will be ready to fulfil every wish of yours". Madanrekha began to shudder with fear and anxiety. But summoning up some courage she asked him, "Who are you?" The prince said, "There is a city called Ratnavah on the peaks of the mountain, Vaitadya. There ruled a king by name Manichud. I am his son and my name is Maniprabh. My father has crowned me king of my country and he has been initiated into the life of a mendicant. Now, that great Muni is staying on the island called Nandishwardweep. He has gone there to see the magnificent Jain temples and the idols of the Lord there. I too am going there to have a darshan of my father, who is now a great Muni. On the way, I saw you by chance". MADANREKHA SEARCHES FOR A WAY OUT Madanrekha heard every word spoken by Maniprabh with deep concentration. She had to find a way out of her distress.

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256 THE WAY OF LIFE She had to find out a way of safeguarding her chastity. She said to Maniprabh, "Very good. Then you are the son of a Muni! Kindly do me this favour. Kindly get my son here". She made this entreaty with folded hands and with her head bent in absolute politeness. Maniprabh closed his eyes and began to think. After sometime, he opened his eyes and said, "Do you know what has happened to your son ? Padmaratha, the King of Mithila, by chance, came to the forest and saw your child weeping there. He took up the child; took it to his palace and he has given the child to his queen, Pushpamala". Madanrekha was amazed. She asked him, "How could you know all this? I think you are uttering these lies only to console me and silence me." "I did not utter lies. I told you all those things after knowing them from Prajnaptidevi. Queen Pushpamala will love your son as her own son and will bring him up with great affection. Now, you can stop worrying about your son. Please grant me my wish. I will take you to my palace and I will give you the highest place there". Maniprabh began to move towards Madanrekha but she kept moving away from him. She thought, "I must find out a way, intelligently, out of this calamity. Only thus can I safeguard my chastity." A plan flashed to her mind. MADANREKHA'S INTELLIGENCE Madanrekha said to Maniprabh, "First you fulfil this wish of mine. Take me to Nandishwardweep. I wish to visit those magnificent Jain temples and see those lasting idols of the Lord and worship them. Afterwards, I will act according to your wish". Maniprabh agreed to comply with her request. Madanrekha felt relieved. Excellent plans occur only to wholesome and heroic minds. The minds that are unwholesome, unheroic and wavering become entangled in confusions. They are terrified by circumstances. They will not be able to do anything. What a tremendous patience and courage Madanrekha had ! "Let me gain some

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DISCOURSE 15 257 time. I may find a way to escape from him. If I reject his request now, he may use force against me and I will have to commit suicide", thought Madanrekha. Can you understand the tenor of Madanrekha's thoughts and feelings? Even in the midst of a terrible calamity, she did not lose her emotional equanimity. With a wholesome and calm mind, she began searching for a way out of her distress. Her idea also was sound. Maniprabha's father who was a Muni was at that time staying on the island of Nandishwardweep. Madanrekha thought of seeking the refuge and protection of that Muni and thus of escaping from the clutches of Maniprabh. Maniprabh would not disobey his father's words because he himself had said, "I am going to perform a salutation to my father who is a Muni." It was evident that Maniprabh had great faith in and reverence for his father. He would not disobey the words of his father for whom he had such high regard. Another important point was this. The Muni, that is the father of Maniprabh would certainly help Madanrekha in safeguarding her chastity. Munis always are ready to help people in safeguarding their chastity, and ethical excellence. He would not like his son pursuing another woman. When Madanrekha entreated Maniprabh to take her to Nandishwardweep, all these ideas passed through her mind. They were true and right ideas also. Right plans generally occur to those who follow the right path and who live with the lofty objective of safeguarding their chastity. MADANREKHA ON THE NANDISHWARDWEEP Maniprabh took Madanrekha to the island of Nandishwardweep. She was greatly delighted when she saw those permanent and magnificent Jain temples. She had a darshan of the magnificent idols of the Jain. Both of them had a darshan of the Lord and worshipped him. Then, they went to the place where Maniprabh's father was staying. Both of them saluted the feet of the Muniraj and sat near him. The great Muni Manichud had attained the four kinds of knowledge and extrasensory powers of perception. He had acquired Mathijnan

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258 THE WAY OF LIFE (knowledge acquired by the intellect), Shrutajnan (scriptural knowledge), Avadhijnan (extra-sensory perception), and Manahparyavjnan (knowing the minds of others) - he had acquired these four kinds of knowledge. Madanrekha's heart was overwhelmed with joyful emotions when she saw the Muni. Avadhijnan means the knowledge that can be attained by the soul without the help of the senses and it means the knowledge of the past and the future thus acquired. A man who has this kind of knowledge can also know the past and future events of another person's life. Manahparyavajnan means the ability to know what is happening in others' minds; not by means of conjecture; they can know them by actually seeing them. Our misfortune is that today we do not have men of such attainments as Avadijnan and Manahparyavjnan. When we do not have such people how can we find Kevalinanis (the omniscient ones) today? If you had lived in the golden age in which such great men lived, you would have attained the highest kind of prosperity. From the Audience : Can those men of knowledge tell us about the possibility of the rise and fall of prices of commodities in the market ? (A loud laughter from the audience). WHAT WOULD YOU SEEK FROM SADHUS ? Maharajashri : You are thinking of miracles. Your desire is to find out how you can increase your income, even from men of divine knowledge. I think if there is such a Sadhu or elightened man who knows fortune-telling and astrology, you would use him only for the purpose of earning more money. From the Audience: We will run after him. Maharajashri : Well, run. You may run after such a Sadhu, but if that enlightened man is really a great Sadhu and if he really loves the sublime commands of the Lord, he would certainly not help you in the attainment of your materialistic desires. He would certainly inspire you to discard your cupidity and lust. Yes. If there is a man who is really a robber

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DISCOURSE 15 259 but who has put on the guise of a Sadhu : his story is different. There are in this world such hypocritical sadhus also who merely put on the guise of Sadhus. Selfish and covetous people easily become victims to such Sadhus. In this world, foolish people seem to be larger in number. Deceptive people easily find foolish people and exploit them. Have you met such deceptive Sadhus? You must keep your mind alert otherwise in the name of religion you may fall into a morass of sin. You should never seek the help of Sadhus for the fulfilment of materialistic desires such a lust and cupidity. If any Sadhu speaks of helping you, you must say this to him, "Maharaj Sahib, we do not need your help to earn money. We do not ask for children. We desire the knowledge of the path of salvation. We desire to acquire the right knowledge and the right character. Kindly give us such enlightenment as would enable us to discard our materialistic desires, our cupidity and lust and passions and as would enable us to adore the path of salvation and pursue it". The great Muni Manichud, belonged to a lofty level of spiritual excellence. By means of his spiritual vision, he understood her past and her present anxiety regarding her child. Even before Maniprabh spoke to him, the great Muni said to Maniprabh. THE KING OPENS THE MENTAL EYES OF MANIPRABH "Maniprabh, the lady whom you have brought here is a woman of extraordinary chastity and nobility. She left her palace and came to the forest leaving her son only to safeguard her chastity. If it becomes necessary, she is prepared to die for her chastity and purity. Dear son, this great lady is the wife of Prince Yugabahu who has attained heavenly existence. Discard your lust for this woman. Lust for other women is the surest way to hell. You should not even entertain a lusty desire in respect of other women. Madanrekha's future is going to be resplendent. She will purify and ennoble your soul also." Maniprabh grew calm after hearing the words of his father. His mental distortion and his infatuation for Madanrekha dis

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260 THE WAY OF LIFE appeared. His mind became ennobled and elevated. This is the sublime fruit of the company of Sadhus. Even flaming passions become extinguished when such passionate people come under the influence of great Sadhus. On account of the contact with Sadhus, the terrible fire of passions gets extinguished. In fact, even dreadful sins are destroyed by an intimacy with Sadhus. Maniprabh's mind became so pure and chastened that he stood before Madanrekha and begged for her forgiveness thus : "O, noble lady, from today, you shall be my sister and I your brother. I shall carry out every order and wish of yours". Madanrekha shed tears of joy. She too said with a voice shaken by joyful emotions, "Brother ! You are the great son of a great father. You have done me a great favour by bringing me to this island of Nandishwardweep. You helped me to visit this holy place and to have a darshan of such an enlightened Gurudev. Really I am supremely happy." MADANREKHA DESIRED TO KNOW FROM THE MUNI THE CONDITION OF HER SON Madanrekha was happy about three things. The pilgrimage to Nandishwardweep which was all but impossible for her had become easy for her. She had the good fortune of meeting the great Munishwar who possessed the power of reading others' minds and had been able to safeguard her chastity. Now, Madanrekha thought of her new-born son. She desired to ask the great Muni to tell her about the condition of her son. She said to the Muniraj politely : "Oh great sage ! You have helped me to overcome a great calamity. On account of your supreme grace, I have been able to safeguard my chastity and now I am fearless. O great Lord ! Kindly tell me what has happened to my new-born child whom I left, sleeping in the forest. Kindly tell me this". The Mahamuni said in a voice charged with compassion. "Madanrekha! What Maniprabh told you by virtue of his Prajnaptividya is true. The King Padmaratha took the child to his palace and gave him to his Queen, Pushpamala. The

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DISCOURSE 15 261 King and the Queen are bringing up the child with great affection. "Oh Lord! How did the King develop such great affection for my child ?" Madanrekha expressed her desire to know why the King had showered such affection on her child. Manichud said, "That is because of an attachment of his previous janma. In the previous janma, there were two princes. Both died; reached the heavenly world and became heavenly beings. After the span of their heavenly life was over, one was born as Padmaratha, the King of Mithila and other was your son. His horse was carrying Padmaratha through the forest. There he saw your son and his attachment for him of his previous life was awakened and then with great affection, he took the child with him". The attachments and hatred of our previous janmas appear in this life also. Sometimes you too have such experiences. You may not know somebody; you might not have met him at all at any time. You might not have heard anything good or bad of him, yet when you see him even at the first time, you entertain a spontaneous and genuine affection for him. The same is the case with hatred. Attachments and hatred arise with respect to some persons without any immediate or perceptible cause. In such cases, the cause is the attachment or hatred of their previous janmas. In the same manner, even new attachments and hatred may arise in this life. ANOTHER NEW INCIDENT Three desirable events, and three undesirable events took place in two or three days. Now, a thrilling and exciting event occurred on the island of Nandiswardweep. While Madanrekha and Maniprabh sat near Manichud, a supernatural airship of supernal radiance suddenly landed there. Madanrekha and Maniprabh looked towards that supernatural airship. A heavenly being, a god possessing celestial radiance alighted from the airship. He was decked with many rare and radiant jewels and ornaments. He walked in such a way, that

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262 THE WAY OF LIFE his feet did not touch the earth. There was around his neck a garland of fragrant flowers. After him many radiant angelic beings, and goddesses alighted from the airship and followed him. They came singing and dancing towards the great Muni, Manichud. This sight amazed Madanrekha because she had not seen such a sight before in her life. The sight was not new to King Maniprabh because he was a Vidyadhar ( demi-god) and because he had visited the island of Nandishwardweep earlier. The island of Nandishwardweep was a place of pilgrimage for heavenly beings. They used to come there on festival days and regarded the devotion for the Paramatma, a supreme austerity or jubilation. Maniprabh had seen such gods and goddesses; and so he was not amazed by this sight; but even he noticed something, new which amazed him. That god approached the great Muni but first of all, with great devotion he saluted Madanrekha and performed three circumambulations around her. Then he prostrated before the Muniraj and sat near him with great politeness. The goddesses did what the god had done. They stood behind the god. Maniprabh wondered why the heavenly beings had behaved in such an impolite manner. He could not contain himself; so he asked, "If even gods commit such an indiscretion, to whom shall we complain ? Ignoring a Mahamuni who possesses four kinds of vision these gods and goddesses first honoured and saluted a woman !" Maniprabh gave expression to his displeasure. The gods were about to give a reply to his question but the great Muni intervened and said to Maniprabh, "Maniprabh, do not say so. You do not know who these great beings are. What they have done is absolutely right." Maniprabh was greatly astonished. He said, "Bhagwan ! how is it right ?", The great Muni said, "Madanrekha's husband was Yuga. bahu. He was a prince. His elder brother Manirath became infatuated with Madanrekha, fascinated by her bewildering beauty. In order to secure Madanrekha for his wife, he killed Yugabahu. But at the time of Yugabahu's death, in his last

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DISCOURSE 15 263 moments, Madanrekha inspired in him lofty thoughts and feel. ings and made him adore dharma. She enabled Yugabahu to attain emotional equanimity. She impelled him to seek the four supreme refuges. She recited the Navakar Mantra to him. On account of these spiritual austerities, Yugabahu after his death was born in the fifth heaven. After being born as a god in heaven, he, by means of his extra-sensory perception, saw and realised how he had attained to that heavenly state. When he saw his wife who had bestowed such great benefactions upon him, seated near me he came here by a supernatural airship. This god is Yugabahu." A BENEFACTOR IS GREAT Maniprabh's heart overflowed with joy. The great Muni said, "Maniprabh, at least have you understood why this god first saluted Madanrekha ? That person who guides a man to attain pure dharma becomes his teacher (guru). This god regards Madanrekha as his dharmacharya or spiritual mentor. He has not come here with the idea that she was his wife in his previous janma. "She has saved me from spiritual ruin. She kindled in me the eternal light of sublime dharma. She enabled me to attain to heavenly existence. She has bestowed upon me the greatest benefaction." He has come with this idea". Maniprabh stood up and sought forgiveness from Yugabahu who was now a god and greatly complimented him. By the grace of the Mahamuni, Madanrekha realised that this god was Yugabahu's soul in a divine form and that he had been born as a god in the fifth heaven. She felt supremely happy. "What sublimity dwelt in the soul of Yugabahu ! He had not forgotten the benefactions bestowed upon him, by Madanrekha even after reaching heaven. Otherwise, the human beings that reach the heavenly world become so deeply absorbed in heavenly delights that they forget those that had helped them when they were human beings; that they also forget their relatives and friends. Now-a-days, those who attain to the heavenly world do not even think of coming here. We believe that those who in their life as human beings perform spiritual activities rightly and who die

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264 THE WAY OF LIFE in a state of emotional equanimity and spiritual tranquillity reach the heavenly world. Now-a-days such jivas do not return to this world. If gods desire to come here they can. Did not Yugabahu come to this world from heaven ? Now, he had no worry or agitation of any kind. LET SPIRITUAL AMITY ARISE IN YOUR RELATIONSHIPS In this life, if you want to have any relationships, you have such a relationship. A wife should not be a mere wife to her husband. She must be his spiritual benefactress. A husband should not be merely a husband to his wife. He must be her spiritual benefactor also. You should not think merely of the joys and sorrows of this life; you must also think of the other world also. The wife should think thus : "My husband's life in the other world should not be marred. I will extend to him that kind of assistance which would fill his heart with dharma." In the same manner, even the husband, must think of the welfare of his wife, in the other world. This is the highest kind of amity or relationship. This kind of relationship will continue unbroken for many lives. Such a relationship can continue upto the time of the attainment of salvation. The amity or the relationship limited to the pleasures of the five senses is not a real relationship. "You give me happiness; and I shall give you happiness." This kind of attitude is not the characteristic of a real relationship. It is merely a transaction and a commercial exchange. "If you do not give me happiness, I too will not give you happiness." This is not the attitude that should form the basis of any real relationship. Amity implies the attitude of giving happiness even to those who cause unhappiness to us. Amity means loving all beings as oneself. There is the attachment of friendship in amity. There can be no amity without the feeling of friendship. The cataract of benevolence for all beings must always be flowing from your heart. The amity of Yugabahu for Madanrekha was born out of his gratitude for the benefactions he had received from her. It is amity for a benefactress. "I will repay the benefactions I have

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DISCOURSE 15 265 received from my benefactor. I will render him some help in return for the benefit he has bestowed upon me". This kind of thinking is a clear manifestation of the quality of amity. Maintaining a loving friendship with one's benefactors is a specially significant virtue. Alas! in this world, this quality is a rarity. It has become common for people now-a-days to forget their benefactors. You must remember one vital point. That man who forgets the benefactions he has received from a benefactor and who has no amity or reverence for his benefactors, is unfit to carry out spiritual activities. He is unfit to step into the sphere of dharma. The virtue of gratitude is essential for a man who wants to perform spiritual austerities. The meaning of all this is, "The amity for a benefactor is the foundation for the adoration and practice of dharma." In a great grantha entitled Yogasar, the author says, "Amity love, compassion and neutrality are the roots of the great tree called dharma". This is absolutely true and right. In the absence of those qualities dharma can never remain firm in a man's heart. The Muniraj, Manichud communicated a profoundly significant message to Maniprabh. Do you remember the message. This is the message, "To a man, he is the Gurudev who established in his mind pure dharma". He from whom a man attains pure dharma is his Gurudev. The Muniraj did not say this, "Madanrekha is after all a Shravika who has not renounced the worldly life completely. I have renounced the world completely. It is impolite and improper on the part of this god to honour her and salute her first. I am unhappy. What does it matter; if she has guided him and inspired him to perform some spiritual austerities in the last moments of his life ? I am really Gurudev". If I were that Sadhu, I might have said so. Now-a-days, there has appeared a lot of controversy about this point. Suppose I have some selfish motive when you approach me; or I want to make you my devotees; or I want to make you my disciples; in that case what would I do? I would inspire in you hatred for the person from whom you have attained pure dharma. Only if you do not like him and if you do not respect him, you would like to respect me. But there can be no greater sin than hating one's benefactor but even those people who

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266 THE WAY OF LIFE speak of sin and merit sometimes commit this sin of ingratitude, thinking that even that is dharma. We should say that it is our misfortune that this kind of disease is widely prevalent in our society. The god, Yugabahu regarded Madanrekha as his Guru, spiritual mentor and he first honoured and saluted her and performed circumambulations around her. Later, he saluted the Muniraj and the great Sadhu remarked that his conduct was absolutely right and proper. We should realise here what importance should be given to those spiritual heads who give spiritual guidance to people to attain to higher levels of existence. Madanrekha, of course, was not a Sadhvi (a mendicant). She was a house-holder but she was a guru, a teacher to Yugabahu in inspiring pure dharma in his heart. So, she was an Acharya or spiritual mentor to him. This opinion of Yugabahu was true, proper and absolutely auspicious. The god, Yugabahu said to Madanrekha, "Oh lady, what is your wish? I am prepared to fulfil any wish of yours." Madanrekha said, "I desire salvation. I wish that my soul should freed from the bondage of Karmas but, at once, you take me to Mithila. I will once see the face of my new-born child. After that I will spend all my life in the performance of spiritual austerities". How magnificent and inspiring was Madanrekha's reply! In her heart of hearts, she desired only salvation but externally she felt a desire to see her child. It was not any worldly attachment for the child. She thought, "If I see once my child and find that my son is not indifficulties then I will spend the whole of my life in spiritual austerities". It was on account of this desire that she wanted to go to Mithila. After the mental eyes are opened, one does not like the worldly life; one does not relish worldly enjoyments; such a person aspires only for moksha. Even though one may be in bondage, one aspires for salvation. After one has attained the right vision, one naturally renounces the worldly life and aspires for salvation.

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DISCOURSE 15 267 Madanrekha bowed to the Muniraj with a heart overflowing with devotion. She saluted King Maniprabh and then sat in the supernatural airship with the god Yugabahu. Yugabahu, the god took her to Mithila in a few moments. Yugabahu said, "This is the great city of Mithila. This is the place where Bhagwan Mallinath was born; here he was initiated into a life of spiritual austerity and here he attained the supreme enlightenment. This is a holy land. So, first we shall visit the Jain temple". They both went straight to the Jain mandir. Let them have a darshan of the Lord and let them worship him ! This is enough for to-day.

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avaavaaaarawaravaaran * The wife of the great poet, Magha never unkindly opposed the will of her husband whose heart always abounded in compassion. * She remained calm and restrained though she was worried and agitated by their dire poverty. * Mental peace emerges from compassion. The people of the world expect at least kindness and compassion from the devotees of the Paramatma and the Gurudev. It is the duty of devotees to establish and elevate the principles of the greatness of the Paramatma and the Gurudev in the eyes of the world. pesemo After a sinner has discarded his sins, it is not proper to hate him or to treat him with contempt or abhorrence. How can you win his love by means of such an attitude ? AM * The first duty of a wife is to think of her husband's mental state, if she should fill her life with love and felicity. On the other hand, the husband also must have the same attitude of love and concern towards his wife. KOMOONBONONNEMMENO DISCOURSE 16 vacanAcadanuSThAnamaviruddhAyathoditam bhaiyAdibhAvasaMyuktaM taddharma iti kIrtyate The great Jnanayogi, the great scholar, Acharya Shri Haribhadrasoori describes the real form and nature of Dharma. Dharma is nothing but a mind that is pure and sacred and that is chastened and elevated by the lofty emotions of amity, love, compassion and neutrality. Only this kind of Dharma can save living beings from falling into spiritual ruin. The etymological meaning of the word, Dharma is "Tata Tor your a spot". Dharma is that which prevents beings from falling

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DISCOURSE 16 269 into spiritual ruin. Dharma is that which saves people from spiritual ruin. NOTHING IS POSSIBLE WITHOUT THE PURITY OF THE MIND If a man's mind is full of hatred for living beings and attachment for inert substances, can he attain any spiritual elevation by performing external austerities which are shallow? Can he save himself from spiritual ruin ? Have you heard of any such instance ? I have not come across in the Shastras the case of any man who attained spiritual progress, and salvation by performing external austerities, despite his hatred for living beings and his attachment for inert things. I have not even heard of such a person. Yes. This is what I have read in the Shastras. "Even the spiritual austerities performed with an impure and polluted mind plunge man into the ocean of Samsar. The mind that is devoid of those lofty emotions of amity, love, compassion and neutrality and which is not detached from inert things, impels man only to keep wandering in Samsar, the cycle of birth and death. His external and shallow austerities cannot save him from sorrows. DO NOT SEE FAULTS IN OTHERS Please remember that this has been said only to impel you to scrutinize your own souls. You should not try to measure others from this point of view. "So and so performs many austerities.... but how angry and irritable he is! How unkind ! How jealous he is of others! What is the use of his performing those austerities? If you begin thinking thus, you will see in all people, attachments or hatred, to a lesser or a greater extent because in this worldly life no one is a Vitarag; no one is completely devoid of hatred. Then, you will not be able to see Dharma in anyone. Faults abound in the Jivas bound by Karmas; and virtues are small in number. If you really try to examine others thus, the matter of seeing virtues may not at all arise. The estimate of a man's virtues, on the basis of external austerities is likely to be

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270 THE WAY OF LIFE inaccurate. The normal human tendency is to judge a man's virtues or faults by his external austerities and activities. Refrain from estimating the internal virtues and faults on the basis of appearances. Scrutinize your own inner self. Ask your inner self, "May I think that you do not even entertain the thought of causing harm to others? Do you entertain the idea of removing the sorrow of others or not? May I hope that you do not feel jealous of others when you see merits in them or when you hear about their merits? May I hope that you do not have hatred or contempt for sinners ?" If you regard every living being in the Samsar as a friend; and if you have amity for every friend, then if that friend happens to fall into sorrow, you would naturally think of removing his sorrow. Compassion decimates the sorrows of others. Compassion impels you to remove the sorrows of others. How can you tolerate the sorrows of a friend ? When a friend of yours is in distress, can you have peace of mind ? THE THREE SPECIALITIES OF THE SOUL When the soul in its gradual pilgrimage of progress and development, reaches, in comparison with time, the supreme and final state of retreating from pudgals i.e., when Kevaljnanis (those who have attained the supreme knowledge) think that the soul will attain salvation within a definite period of time, three special qualities appear in it. (1) An extreme kindness for the beings in distress; (2) Absence of hatred for the men of virtues; (3) Propriety of conduct in all places. ORDINARY COMPASSION; BOUNDLESS COMPASSION Please see which quality has been mentioned first here. Kindness has been mentioned first; is it not so ? Call it kindness; or call it compassion, it is the same. In such a Jivatma, there appears not ordinary kindness but extreme and boundless kindness.

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DISCOURSE 16 * 271 Please understand the difference between the ordinary kindness and the extreme kindness. If you get these thoughts on seeing a jiva in sorrow, "The poor creature is in distress. He is hungry! I will give him some money. Let him eat something". Then you are showing ordinary kindness because though you have money and means enough to satisfy his hunger completely, you give him only some money and you feel happy with that action. Do you know what extreme kindness impels you to do? You would satisfy his hunger completely spending one or ten rupees. The great acharya has mentioned in his grantha, entitled Shodashak four kinds of compassion or kindness. (1) Kindness shown through ignorance; (2) Kindness shown to those in distress; (3) Kindness shown to others for their salvation; (4) Kindness shown for the welfare of all. Understand these four kinds of kindness. Such an in-depth analysis of compassion is not found in any other grantha. Acharya Shri Haribhadrasoori has analysed compassion thus from the psychological point of view. 1. Mohyukta Karma or Kindness shown through ignorance In this context, Moha means ignorance. Kindness can be shown through ignorance. Let us take the case of a mother. Her son is ill. The doctor has said, "Do not give him any sweets and do not give him any fried eatables". She has prepared sweets at home and the child asks for sweets. The mother has great affection for her son. On account of her affection or blinded by her affection for her son, she gives him sweets. This is called kindness shown through ignorance. The mother does not realise that her son's fever and illness would increase if he eats sweets. She gives him sweets on account of her ignorance of the principles of health. This is compassion born out of ignorance. The child weeps for sweets. The mother's heart melts away with kindness and she gives him sweets.

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272 THE WAY OF LIFE 2. Asukh Karuna or Kindness shown to those in Distress Asukh means sorrow. The second kind of compassion is that which is shown to those who are in distress. Providing food, clothings, shelter etc. to those who are in dire need of those things is kindness of the second type mentioned. In the same manner, the following acts of kindness come under this classification. Giving medicines to sick people; rendering service to them; rendering help to those in distress and freeing those who are caught in calamitous circumstances etc. 3. Samveg Karuna or Kindness shown to others for their Salvation In this context Samveg means the aspiration for salvation. The man, in whom this kind of aspiration for salvation arises, desires moksha and says, "What is the use of my attaining salvation alone ? All jivas must attain salvation; must attain supreme bliss, supreme felicity, supreme serenity. That will be ideal." Such great men show compassion even to those who are in the possession and enjoyment of abundant physical delights. They say, "These poor fellows are deeply absorbed in the delights of the mundane world; in the pleasures of attachments and in physical delights and they will unfortunately fall into spiritual ruin. They will experience sorrow in the future. I will try to impel them to renounce those momentary pleasures or I wish that they renounce those momentary pleasures". 4. Anyahita Karuna or kindness shown for the welfare of others The sphere of this kind of compassion is vast. It comprises the desire for the spiritual welfare of all beings. It is compassion shown to all beings; it is nothing but gracefulness shown to others. It is not merely compassion born out of any love or friendship or any attachment; it is a natural, spontaneous kind of compassion shown to all living beings. I have given you an example of the mohajanya karuna or

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DISCOURSE 16 273 compassion shown out of ignorance. There are many such examples of this kind of compassion. This kind of compassion is not acceptable. It does not bring any benefit to others; on the contrary, it brings them harm. On account of it, the beneficiaries do not experience happiness; on the contrary, they experience sorrow. Therefore, always compassion should be born out of knowledge and sensible thinking. "Do the beneficiaries of my compassion get happiness or sorrow ?" You must think of this point before showing your kindness to others. You must have the right knowledge of the means by which you can remove the sorrows of others. If you do not have that kind of knowledge, you should not render any concrete help; it is enough if you merely think, "May he be freed from his sorrow!" You must have this lofty feeling. THE THOUGHT OF THE SORROW OF OTHERS IN SHOWING COMPASSION You must have great compassion in your heart for those who are in dire distress. The man, who has this kind of compassion does not care for his own sorrow and happiness; and does not think of them. He endeavours to remove the sorrows of others even by sacrificing his own happiness. He feels happy only by doing so. He does not worry thinking that he has lost his happiness in his attempt to help others. THE UNIQUE CASE OF NIRALAJI I have read about an incident that took place in the life of Niralaji, one of the great Hindi poets; and I have been profoundly influenced by his extraordinary compassion or kindness. Once, during a winter season, Niralaji lay shivering in the cold. The great Hindi poet, Mahadevi Varma saw Niralaji shivering in the cold. Her heart swelled with compassion. Soon, she got a woollen coat stitched for him and gave it to him. While giving the coat to him she said with great love and compassion, "This coat is not yours; it is mine. I have got it stitched for you. Therefore, without my consent, others should not use it. Only you should use it".

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274 THE WAY OF LIFE Some days later, Niralaji tried to avoid meeting Mahadevi but she caught him; and met him. He was not wearing the woollen coat at that time. Mahadevi asked him, "Where is the coat I gave you? Why have you not put it on ?" Niralaji understood the situation. He gave her the right reply, "Some days ago, I saw a beggar lying naked on the road and the poor fellow was shivering in the cold and biting air. His whole body had bent to one side on account of cold. I felt that his need was greater than mine; so I took off the coat and gave it to him". Mahadevi shed tears of joy on hearing this. Compassionate people never think of their own happiness. They are always anxious for the welfare of others. THE INCIDENT IN THE LIFE OF THE GREAT POET, MAGHA A similar incident took place in the life of Magha, one of the greatest Sanskrit poets. The great poet, Magha was absolutely poor though he possessed inner wealth. He never liked to flatter kings to secure their patronage. Therefore, he never went to any royal court seeking fortune or preferment. Dire poverty began to subject him to a dreadful ordeal. Even his wife was deeply agitated by poverty. One day she insisted upon his going to the king's court; and succeeded in sending him to the court. The king extended a warm and respectful welcome to the poet. The king was greatly delighted and elated when Magha, the poet of outstanding excellence came to his court. Being greatly impressed by the excellence of Magha's poetic genius, the king gave him such gifts as elephants, horses, gold coins, ornaments, food-grain, etc. When the poet, after receiving these gifts, came out of the court and set out towards his house, he noticed that on the sides of the road, there were many beggars standing. All of them were begging for alms. "Kindly give me alms! Kindly give me alms!" Every beggar was saying. The poet's heart melted away on seeing those beggars who were in dire need, despair and sorrow. He began giving away to them whatever he had with him. He gave away the elephants to some; and the horses to some. He gave the ornaments to some; and to the others he gave the gold coins. He went on giving to

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DISCOURSE 16 275 those beggars whatever he had; and by the time, he reached home, he had nothing with him except some rice and dhal. Outwardly, he had become empty-handed; but inwardly he had become supremely happy. His inward happiness knew no bounds! His face beamed with an unprecedented felicity; and his eyes showered forth compassion. HOW GREAT WAS HIS WIFE! The poet's wife was standing at the threshold, waiting for the arrival of her husband. She had been hoping that her husband would arrive carrying with him enormous wealth. The great poet on arriving there placed in her hands two bundles of rice and dhal and with a peaceful and smiling face, he looked towards her; and said, "Dear wife ! to-day I am supremely happy for having given some help to those in distress and sorrow. How can I describe it ? The king gave me a large number of costly gifts and gold coins but I gave away all those things to the poor people whom I met on the way. I felt that their need was greater than ours". His wife stood listening. She knew her husband's nature very well. She had never unkindly placed impediments on his way to help others. Though she was deeply agitated by poverty, she controlled her feelings and remained calm. Of course, there was nothing at home to prepare food with. She prepared some food out of the rice and dhal that the poet had brought with him. She said calmly to her husband, "My Lord ! you have done a very good thing. Your heart is unique in its magnanimity; it is an ocean of compassion. You cannot bear to see the sorrows of others. Now, you take rest for some time. I will prepare food." . When the food was ready and when the poet sat down to dinner, some beggar knocked on the door and cried, "Kindly give me food." The poet heard this cry. He said to his wife, "Dear wife, there is a beggar standing at the door. Please give him the food that is there in my plate". She said nothing. She quietly took the food; went to the door and gave it to the hungry beggar. The beggar blessed them heartily; and went away,

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276 THE WAY OF LIFE Then, she placed her plate before her husband and said, "My Lord ! I am so happy to-day that I do not feel hungry at all. My hunger seems to have been completely satisfied. I will be seated near you. Kindly eat this food". She was not angry with her husband; nor did she feel any dislike for him. There was no quarrel or irritation. The poet's wife had acquired the quality of magnanimity of which he was the very embodiment. That noble lady entertained lofty thoughts and feelings. If anyone is blessed with such a noble partner, he should feel that it is his good fortune and that it is the result of his punya or merit. When the poet was about to eat his food, he again heard a cry at the door; "Kindly give me food." That agonized cry moved him to pity. He himself took up the plate; went to the door; and gave it to the beggar who was dying of starvation. The beggar joyfully blessed him; and went away, having receive ed the food. The poet came back; and sat by his wife. Now, they had given away all the food; and nothing remained. Yet both were absolutely happy. Internal felicity springs from the quality of compassion. COMPASSION SOMETIMES SUBJECTS PEOPLE TO SEVERE ORDEALS Sometimes, compassion plunges people into a terrible agony. This happened when a third beggar came to their door. The beggar cried in agony, "Kindly give me food". On hearing this cry, the great poet's face became sad. He felt helpless. He thought, "I have nothing with me to give this beggar. He will have to go away from my door empty-handed.. The poet stood up; and went to the door. His eyes welled up with tears. He said to the beggar, "Brother I have nothing left to give you". The poor beggar noticing tears in the eyes of the poet, went away. But there was no limit to the poet's anguish. "Oh! I have not been able to give anything to the hungry man". The poet was shocked so deeply by his inability that, for a while, the bird of his life flew away from his body; and he sank to the

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DISCOURSE 16 ground unconscious. This is the highest form of compassion, and this is called extreme kindness. What is your condition? Dharma commences with compassion or kindness. You are men of dharma; you know. What happens when three or four beggars come to your doors on the same day? 277 From the Audience: Let alone the question of beggars coming to our doors! Even if Sadhus come for food, three or four times, we become upset and agitated. Maharajashri: What do you say? Sadhus are worthy people. You should have devotion and reverence for them; not compassion. When a man has reverence and devotion for somebody, he would be ready to surrender everything to him. You say that you do not like Sadhus coming to your house for food, three or four times a day. When that is so, it means that you have no reverence for Sadhus, and that you have no devotion for Sadhus. Yes. If you do not have the capacity to give food to Sadhus, if you are poor and if you are in such financial straits, that you cannot give food to Sadhus, that is a different matter. In that case, you will only regret your inability but you are not devoid of devotion and respect for Sadhus. But how can there be devotion and reverence for Sadhus and the desire to entertain them in a heart that is devoid of compassion? When you do not have compassion for beggars; and kindness for those who are helpless and destitute, you cannot have the desire to entertain and give food to Sadhus and saintly men. From the Audience: But we come across some people who treat beggars with contempt and hatred; yet who show reverence and devotion to Sadhus and render service to them. Maharajashri: You have mentioned a very good point. Such heartless and unkind people render service to us as long as they can attain some selfish motive by that; or they may do so because it brings them honour and prestige in society or they may do so on account of the pressure of somebody in the house.

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278 THE WAY OF LIFE Yes. We are Sadhus; we have renounced worldly life and we adore and pursue the path of salvation but such people do not honour us for these reasons. They do not have any regard or love for the virtues of Sadhus and we have to be very careful regarding such people. They appear to be pious and devout people while their hearts abound in Satanic vices. Such people deceive us at sometime or the other. WHAT IS THE USE OF DHARMA WITHOUT KINDNESS AND COMPASSION ? Some of these people become famous devotees of the Paramatma or the Gurumaharaj; and those people being devoid of kindness and compassion, only disgrace the names of the Paramatma and the spiritual heads. The world expects kindness and compassion from the devotees of the Paramatma and the Gurumaharaj; and if the expectations of the world are not fulfilled those people condemn the so called devotees of the Paramatma and the Gurumaharaj and they also condemn the Paramatma and the Gurumaharaj. In this world, the responsibility of safeguarding the principles of adoring the Paramatma and the Gurumaharaj lies on the shoulders of the devotees. If the devotees are kind and compassionate, the world loves the Paramatma and honours the spiritual heads. Madanrekha was actually a great devotee of the Paramatma. She was in reality a devotee of spiritual heads. She was the very embodiment of compassion. Even that Gurudev who possessed the supernatural power of reading the minds of others was full of praise for her. It shows that her mind and heart were absolutely pure and sublime. Even Maniprabh whose mind had been distorted by lust grew serene under her influence. The noble lady did not treat Maniprabh with contempt. She also did not complain to the god, Yugabahu against him. She did not accuse him saying, "This king is a wicked man. He tried to commit an outrage against my modesty and chastity. I was fortunate in meeting this Gurudev; otherwise, a calamity would have occurred to me". She was too sublime a woman to make such complaints and accusations.

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DISCOURSE 16 MADANREKHA'S EMOTION OF COMPASSION When sinners discard their sins, they should not be treated with anger or enmity, "The poor jiva is under the sway of Karmas. The jiva loses his sense and discretion on account of the appearance of the effect of sinful Karmas, and he commits mistakes". This kind of compassionate attitude appears towards sinners. Madanrekha adopted only that attitude of compassion, towards Manirath and Maniprabh. Of course, Manirath after being bitten by a cobra on that night, went to Hell, to suffer tortures there. When the god, Yugabahu narrated to Madanrekha what happened to Manirath after his death, Madanrekha did not experience any feeling of exultation in the manner of an ordinary mortal. She thought of him with the sublime emotion of serene compassion, "On account of me that poor man committed a sin and fell into spiritual ruin. How much anguish he has to experience? What a terrible sorrow, he has to experience ?" 279 Madanrekha went to Mithila in the company of the god, Yugabahu. She went to the temple of the Paramatma there and offered a prayer to Lord Mallinath. When they came out of the temple, they noticed a religious centre (upashray) nearby. She also noticed that there were Sadhvis in the Upashraya. Madanrekha said to god, Yugabahu, "Let us have a darshan of the Sadhvijis". Both of them went into the Upashraya and saluted the Sadhvijis with great politeness and sat near them. The Sadhvijis blessed them saying, "Dharmlabh (May you attain dharma)" and finding that they were worthy people, preached to them some sublime truths. They spoke to them sweetly and impressively about, the perilous nature of worldly life, the transcience and perishability of physical pleasures; the benefits of dharma; and the bondage of Karma; the philosophy relating to the destruction of Karmas; and the real nature of Moksha or the supreme state etc. When their preaching was over, the god, Yugabahu said to Madanrekha, "Noble lady, let us go to the palace. you can see the child". There

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280 THE WAY OF LIFE MADANREKHA RECEIVED INITIATION INTO THE LIFE OF A SADHVI Madanrekha looked towards the god, Yugabahu. She was deeply absorbed in contemplation. She said, "I do not have any desire now to see my son. You have told me that he is well. That is enough for me. Now, in my heart there are no desires for worldly happiness. My only wish is to seek the noble refuge of these Sadhvijis. I wish to achieve self-realisation and spiritual elevation by leading a life of austerity and discipline. On hearing this, the god, Yugabahu saluted Madanrekha and went away to the heavenly world. Madanrekha received initiation into the charitradharma. (The life of austerity and spiritual endeavour). After becoming a Sadhvi, she assumed the name of Suvratha. Sadhvi Suvratha began to perform severe spiritual austerities. She became deeply immersed in spiritual austerities in order to attain spiritual elevation. Her heart began to overflow with grace and compassion for all jivas. The life of a Sadhvi implies a life that can bestow the boon of fearlessness on all jivas. It is a life that abounds in amity for all jivas. MADANREKHA'S SON BECAME THE KING OF MITHILA Padmaratha, the king of Mithila, named Madanrekha's son, Nami because after the child entered the palace, many kings bowed their heads and saluted the feet of the king. (Namah means salutation) and surrendered themselves to him. The King made Nami highly accomplished in Shastras (scriptural learning) and in astras (the skill of using various weapons). He became a master of these branches of knowledge and skill. When Namikumar came of age, the kind celebrated his marriage with one thousand and eight beautiful princesses. The prince was leading his life in the lap of luxury and felicity. The king, Padmaratha decided to spend the remainder of his life in spiritual endeavours that would enable him to achieve spiritual welfare. He crowned Namikumar, king of the country; and he received initiation into Charitradharma or a life of austerity

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DISCOURSE 16 and spiritual endeavours. After destroying all his Karmas, he attained Parampad or the state of Supreme bliss. KING CHANDRAYASH CAPTURES THE ELEPHANT OF THE KING OF MITHILA 281 In Sudarshanpur, after King Manirath died of a snake-bite, the ministers celebrated the coronation of Chandrayash as King of the country. Chandrayash was carrying out the administration of the country ably, with the help and guidance of his ministers. One day, the chief elephant of Namiraja, the King of Mithila; uprooting the pillar to which it was tied; broke loose from the stable and ran away. It began running towards the Vindhya forests. When that white elephant was rambling about in the territory of Sudarshanpur, the people of the area saw it. It was a magnificent elephant with four splendid tusks. On seeing it, the people went to the palace and informed Chandrayash of what they had seen. At once, Chandrayash went and captured the elephant with great skill and brought it to the city. He tied it to a pillar in his stable meant for elephants. The news reached Namiraj that his elephant had been caught by Chandrayash the King of Sudarshanpur. At once, he sent his messengers to Chandrayash. They approached Chandrayash and said, "Oh King, the white elephant which you have caught belongs to Namiraj, the King of Mithila. Kindly permit us to take it back to our country." Chandrayash replied, "The earth belongs to the heroic conqueror. This kind of elephant cannot be found anywhere. I caught it in a forest and brought it home. I will not give it back to you." THE TWO BROTHERS FACE TO FACE IN A BATTLE The messengers returned to Mithila; and informed Namiraj of what Chandrayash had said. Nami became greatly furious and agitated. At once, he decided to make a war against Chandrayash. At his command, the bugles were sounded; and with his large army, Namiraj marched towards Sudarshanpur. Chandrayash also had made a full preparation for the war

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282 THE WAY OF LIFE against Namiraj. He ordered the gates of the city to be closed and posted armed guards and sentinels to watch over the battlements. He himself got ready for the war. They were brothers; but they did not know each other and they did not know that they were brothers. The two brothers made preparations to fight a war for the sake of an elephant. THE SADHVI'S EMOTION OF COMPASSION The news of the war spread like wild fire in Mithila. The news reached the ears of Sadhvi Suvrata. "Oh! what has happened? The two brothers are fighting against each other! They do not know that they are brothers. How evil is war ! Human beings die tragically in the war! Enmity will increase between the two brothers". The heart of the Sadhvi melted away in compassion for the suffering that the war would cause. "No. No. I will not allow this war to take place. I will go to the battle-field and I will inform my sons the truth about their relationship. They will not make light of my advice. I will also tell them who I am". Thinking thus, the Sadhvi got ready to go to the battle-field. She began to proceed on the way leading to Sudarshanpur. In the mind of the austere Sadhvi, there arose a number of thoughts. "Are they fighting for the sake of an elephant ? The elephant is only the apparent cause but actually the causes for the war are arrogance and the sense of self-importance. This is the efficacious charm cast by the wizard, Moha. By means of this mantra, he can make people stupid. Under the influence of this wizard called Moha, people forget their sense of right and wrong, their duties and loyalties. If Chandrayash refused to return the elephant to Nami, the latter would not suffer any great loss. He had countless elephants of equal magnificence. But the problem that worried him was, "Why should he not return to me my elephant?" Would he take the elephant along with him to the other world when he goes there? Is it an immortal elephant? But how can the young men realise this truth? Moreover, they are my children. If I speak to them, they will be convinced of my words. They are men of politeness and of excellent character. Yes. I cannot say anything to Nami because

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DISCOURSE 16 he never suckled my milk. Chandrayash, of course, suckled my milk and in his childhood, he was bred and brought up by me. Chandrayash is devoted to his mother! He loves me greatly. On that night, when I left Sudarshanpur, how bitterly did he weep? His father had been murdered and I came away leaving him behind. What a terrible anguish, he would have suffered then". As the steps of Sadhvi Suvrata grew faster, the thoughts in her mind also increased. She had compassion in her heart; and she had the lofty desire of saving her children from committing the sin of violence". "The prospect of their life in the other world should not be blighted!" She had this emotion of compassion. In her heart, there was this noble desire also, "My children should renounce their kingdoms and wealth; should get initiated into the Charitradharma (a life of spiritual endeavour); they should destroy their Karmas and attain the supreme state". This kind of compassion is called Samveg Karuna (The compassion shown to others for their spiritual elevation). 283 THE SADHVI'S VOICE FILLED WITH LOVE Namiraj had laid a siege to Sudarshanpur. The gates of Sudarshanpur had been closed. The battle had not yet commenced. The Sadhvi Suvratha went there. The soldiers were surprised to see the Sadhvi on the battle-field. She asked them, "Brothers, where is your King, Nami? I want to meet him". Namiraj was staying nearby. They showed her the place. She went there. The king stood up respectfully on seeing the Sadhvi. He saluted her devoutly and sat near her on the ground. Madanrekha saw him only now for the first time. Actually, she went to Mithila to see him in the palace, but now she saw him on the battle-field. She could not see him in his boyhood. Now, she saw him in his youth. His face was exactly like that of Yugabahu. Seeing Nami's politeness, Suvratha felt immensely happy. She said, "O King, why are you fighting this battle? Do you realise how many people will be killed in it? Do you realise how much sinful Karma will bind your soul? Your kindgom, your splendour and wealth are unreal and worthless.

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284 THE WAY OF LIFE They are transient and perishable. The pleasures of the worldly life are not really pleasures. They cause only sorrow. Do you know how dreadful the consequences will be of sensual delights when they ripen and bear their poisonous fruits? I advise you not to fight this battle. You will only repent your action if you fight this battle because you are fighting it against your brother". Nami was amazed to hear this. He asked her, "Who is my brother ?" The Sadhvi replied, "Chandrayash is your brother". Namiraj could not understand her words. He asked her in amazement, "How is this ?" THE DESPAIR OF THE SADHVIJI The Sadhvi narrated the entire story to Namiraj. She pointed out the ring that was there on Nami's finger and said, "Read the name which is inscribed on your ring. It is your father's name. I am your mother". She prevailed upon him not to fight the war but Namiraj did not agree to give up his decision to fight the war. He said, "He may be my brother but I want my elephant back. If he comes here and surrenders my elephant to me, I will not fight against him. Otherwise, I will surely fight this battle". The Sadhvi was in despair. She suddenly remembered, and thought, "This boy has not suckled my milk. Another thing; when passions are intense patience gets paralysed and sound advice does not sound sweet and convinced him of the truth". The Sadhviji wanted to prevent the war somehow or the other. She decided to go into Sudarshanpur and to speak to Chandrayash. She entered the city; and approached the gates of the palace. The soldiers at the gate opened the gate when they saw the Sadhviji. She straight went into the palace. On seeing her, Chandrayash recognised at once his mother. He exclaimed, "Oh, she is my mother! The noble lady who gave birth to me!" He saluted her feet with politeness, devotion and reverence. He offered her a seat of dignity and sent for all the members of the royal family. On hearing who she

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DISCOURSE 16 285 was, Chandrayasha's queens saluted her with devotion. The ministers came there and saluted her. All shed tears of joy. Folding his hands, Chandrayash said, "Revered mother, why did you undertake this life of austerity and severity? She narrated her entire story. She also mentioned her meeting with Yugabahu who had descended from heaven. On hearing the story, all felt immensely happy. Chandrayash asked her, "Oh noble mother, where is my younger brother now ?" She replied calmly, "He has laid a siege to Sudarshanpur and is waiting outside". "What a wonder! Is Namiraj my younger brother ?" he asked her. She replied, "Yes". Chandrayash was greatly amazed, excited and elated to hear this. Let us think of the further events later. This is enough for to-day.

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*Those who hate jivas and those who despise virtues are incensed when they hear other people praised. Not only this; they also try to disgrace men of virtues and merits. * Even noble and lofty ideas are not accepted by all. When a man's heart is hard and callous, even true and noble ideas do not appeal to him. * You should not hate or get angry with those people who do not care for even your true and noble ideas. In fact, you should be compassionate towards such people. You should show compassion to even those people who are prosperous, happy and healthy and yet who spend most of their time in sinful activities. *The first condition for a person to be a Sadhu is that he must have the emotion of compassion. If austerities are not carried out with the proper emotions, they will be lifeless. DISCOURSE 17 The great Acharya Haribhadrasooriji, the ocean of compassion explains the real meaning of dharma here. In order to attain cent per cent result for the austerities described by the enlightened one, a thorough and comprehensive knowledge of dharma is essential. Just as the purity of austerity is a necessity, the purity of the mind also is equally essential. A pure heart grows perfect with punya or merit. A man cannot enjoy the fruit of his punya or merit if his heart is not pure. He cannot experience what is called puNyAnubandhi puNya (Punyanubandhi Punya). Do you know what is Punyanubandhi Punya? I think that you know at least that? It is by the fruit of Punya or merit that a man acquires the means of enjoyment and the things necessary for a life of physical

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DISCOURSE 17 287 delights. But you acquire fresh merit if you use those means properly. If you misuse those means, you will acquire sin. If your punyakarma can bring a fresh merit to you, you will have a mind to utilise your merit properly and if it is such that it causes you to commit sin then you will have a mind to misuse it. HOW DO YOU GET THE MERIT WHICH IS PUNYANUBANDHI ? If you perform a pure austerity with an impure mind, you acquire from it the kind of punya or merit which only binds you with sin. If the austerity is pure and if your mind also is pure, you acquire punya or merit which is called Punyanubandhi (that which brings you auspicious fruits). By means of the merit called Punyanubandhi, the mind grows strong and perfect and only such a mind can perform great austerities. That is why I tell you repeatedly that you should have a pure mind and that you should perform spiritual austerities with a pure mind. Always keep endeavouring to dispel the impurities of your mind. NEVER BE UNKIND OR HEARTLESS Being unkind to those in distress; being ungracious and being indifferent towards the sorrows of others constitute one great impurity. "If somebody is in sorrow, what can I do? He must have committed some sin. If he is in sorrow, what can I do ?" Saying this is the worst kind of unkindness. "He has to experience sorrow because his sorrow is the result of his own sin of causing sorrow to others. Now, let him suffer and die". This is how a callous heart feels. "What is my relationship with him? I do not mind whether he is happy or unhappy". This is indifference and it is a disease of the mind. A mind which thinks thus is unfit to perform spiritual austerities. In the sphere of Dharma, extreme kindness and compassion for those in sorrow is considered essential. No one can enter the sphere of Dharma without possessing the virtues of kindness and compassion. When someone is starving and is in distress, would you eat sweets and enjoy yourself? When somebody is lying naked on

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288 THE WAY OF LIFE the road shivering in the cold, would you take delight in wearing expensive and luxurious garments and deck yourself with silk ? When somebody is sleeping on the pavement in the midst of dust and 'rubbish can you happily and peacefully sleep on "Dunlopillo" or in your beds in your palatial mansions ? When somebody is experiencing dire anguish on account of some dreadful disease, can you make merry and lose yourself in enjoyments and entertainments ? If your answer is "Yes", then your heart is unkind, callous and merciless; and you are unfit to acquire and practise the dharma that has been expounded by the Paramatma Jineshwardev. Unless you are fit or worthy, you cannot attain and practise dharma and even if you practise it, it won't be genuine. If you share the sorrows of others; if you try to remove the sorrows of others and if you remove the sorrows of others even if it means making a sacrifice of your own happiness, you are a worthy person and the sublime dharma will enter and pervade your tender and compassionate soul. Water soaks into soft land, but cannot enter a stony area. SORROWFUL PEOPLE ARE OF TWO KINDS In this world, sorrowful people are of two kinds. Some are sorrowful on account of Dravyas or substances and some are sorrowful on account of their own thoughts and feelings. Those who do not have food, clothing and shelter are sorrowful on account of a lack of dravyas or substances. Those who are suffering from physical diseases; those who are poor and destitute are sorrowful on account of a lack of dravyas or substances; that means their sorrows are external. Those who are destitute of dharma and whose minds abound in sin are sorrowful on account of thoughts or feelings. The people who commit violence and theft; whose conduct is ignoble; who have worldly attachments; who give way to such base passions as anger, pride, deception and hypocrisy are internally unhappy. Those who commit sins experience internal sorrow. Those who are sorrowful on account of the effect of sin experience external anguish. Those in whom sinful karma has emerged and who commit sinful actions experience external as well as internal sorrows. In

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DISCOURSE 17 289 this world, there are this kind of people in large numbers. They are in sorrow and still they do not discard sinful actions. They deserve compassion. We should not hate even such people. I shall describe an incident relating to the emotion of compassion, in the life of Shraman Bhagwan Mahavir. BHAGVAN MAHAVIR AND SANGAM DEV When Bhagwan Mahavir was in the phase of making spiri. tual endeavours, he wandered from place to place; and through cities and forests. He overcame many impediments and obstacles, with a tremendous heroism. At that time, Indra, the King of gods, heartily praised Mahavir's extraordinary virtues in his court. "The will-power of Mahavir is firm and unshakeable like the Meru mountain. No one, neither a god nor a demon can disturb his spiritual equanimity and emotional stability. Blessed are the determination, courage and heroism of Bhagwan Mahavir". On hearing this, the esteem of all the gods for the Bhagwan Mahavir and their faith in him increased a thousandfold. But one god thought thus : "Indra is a devotee of Mahavir; that is why he praises him so greatly. Mahavir is after all, a man and a mortal. The powers of a man are nothing when compared to those of a god. Whatever may be the strength and abilities of a man, a god can shake them and break them. I will go and disturb and break Mahavir's equanimity and determination. I will break his determination and will-power". NEVER PRAISE ANYONE IN THE PRESENCE OF THOSE WHO HATE VIRTUES All cannot bear to hear the others praised. Only those who admire virtues can hear the praise of others. Those who hate jivas and virtues grow angry when they hear others praised. Not only that; they also try to pull down those who are men of virtues and ethical excellence from their high pedestal of honour. Therefore, while praising others we should take one precaution. We should not praise anyone in the presence of those who hate Jivas and virtues. Those people, of course, feel happy only when we deprecate others.

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290 THE WAY OF LIFE Of course, those who love and admire virtues utter words of praise spontaneously. In their emotional excitement and exhilaration, they do not try to realize in whose presence they are praising others. Though Indra could, by means of his Avadhijnan or extra-sensory vision, understand what the gods were thinking, he did not use that power. How could he use it? An extraordinary emotion of devotion for the Paramatma had been springing in his heart. So, he did not see what was happening in the mind of that accursed god, Sangam. At any rate, Sangamdev decided to test the strength of Mahavir's determination. Sangamdev saw only the human form of Mahavir. He saw him as a mere human being. He could see only the form of his body which was human. He did not know that in a human body the soul could be stronger than that of a god. How could he know it ? He was himself a god; and he had a firm belief that a god has greater strength than a man. He did not know that mental strength is of greater importance than physical strength. The power of the soul is of greater importance than mental strength. Sangam was a god; a god possesses greater physical strength than a man. But a man can possess greater mental strength than a god. A god becomes a servant at the feet of a man who has a lofty mental strength. Even a god salutes a man whose mental strength reaches a lofty level by means of Mantrasakti "(the power attained by spiritual and magical pursuits). Even mighty magicians salute the feet of Tirthankars with bowed heads because the Tirthankars possess boundless mental and spiritual powers. INDRA'S REGRETS Sangam was not aware of the extraordinary spiritual power that Mahavir possessed. He was aware only of his own powers. "I will go and shake Mahavir's equanimity and mental powers within a moment". Sangam announced his decision in the court of Indra. He made it clear to the court, that he was determined to disturb Mahavir's meditation and concentration. On hearing this, Indra and all the angels in the court were stupefied. No one had thought that there would be such a reaction to Indra's

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DISCOURSE 17 291 praise of Mahavir's spiritual strength. Indra became angry on hearing Sangam's words which were expressive of his arrogance and his contempt for Mahavir. But if he prevented Sangam from carrying out his plan he would give it a wrong interpretation. He would say, "Indra does not have confidence in his Bhagwan and that is why he is preventing me from carrying out my plan". Those who want to make a wrongful gain for themselves do not hesitate even a little to make false accusations against others. Indra regretted, "I have caused a calamity to Bhagwan Mahavir by praising him". THE CALAMITY CAUSED BY SANGAM Sangam descended to earth. He reached the place where Bhagwan Mahavir was wandering about. He began causing various hardships and troubles to Bhagwan Mahavir. He did not allow Bhagwan Mahavir to secure even pure Bhiksha (food). Even after Sangam caused various impediments and difficulties, Bhagwan Mahavir's mental stability and spiritual equanimity remained firm and unshaken. His mental strength was not shaken. So, Sangam became very angry and violent. His egoism was offended. He had made this matter a question of prestige. He continued to cause harassment and trouble to Mahavir for six months but Mahavir's mental strength remained firm and unshaken like the Meru Mountain. Sangam released against Mahavir a terrible weapon called Kalachakra. The Kalachakra (A magical weapon) dealt such terrible blows to Mahavir, that Mahavir sank to the ground upto his knees. On account of this incident, Indra and all the gods in heaven were steeped in sorrow and all the gods became furious against Sangam. "Such a wicked god should not be allowed to live in heaven". Indra decided to expel him from heaven. Even after receiving the stunning strokes of the Kalachakra Bhagwan Mahavir's courage and concentration remained unbroken and unshaken. Sangam was greatly shocked by Mahavir's adamantine powers; he felt frustrated and also terrified. Now, he began to fear Indra's anger. His egosim melted away like snow. Sighing in despair and fear, he went in the direction of the heavenly world. Bhagwan Mahavir's eyes were filled

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292 THE WAY OF LIFE with the tears of compassion. The great Sanskrit poet, Dhanpal has described this event in the invocatory verse, in his grantha, Tilakamanjari in such a moving manner that when we read it our eyes well up with tears. "May the eyes of Mahavir filled with compassion protect us. Mahavir showed compassion to the god who was returning to his abode after having earned a terrible sinful Karma." Question : Such compassion can rain only from the eyes of Bhagwan Mahavir but how can we common people show such compassion ? DEVELOP THE EMOTION OF COMPASSION IN YOUR HEART Maharajashri : If not this kind of compassion what other kind of compassion can you have ? Well, you cannot show such compassion now but at least do you like to show such compassion? You may not have this emotion of compassion in your hearts towards those who harm you, "Poor fellow, enslaved by passions what a serious type of sinful karma has he committed! What has happened to him ?" At present, you do not possess this emotion of compassion but do you not desire that such a compassion should arise in your heart? It is not impossible that such a lofty compassion can arise in your hearts. If you desire it strongly, some day it will appear in your hearts. Just as the people who are poor, hungry, thirsty, ailing and naked having no clothes to wear, are worthy of compassion, even sinners deserve to be treated with compassion. This compassion is felt in the heart. You may not be able to make the man give up his sinful ways. But. "On account of these sins, the poor fellow will suffer great anguish in the future". You can think thus. On account of this kind of thinking your heart grows tender, This is surely dharma. If at any time you have to prevent somebody from committing sins and if he does not discard his sinful ways on account of your persuasion, some punishment may have to be given to him. Even that is compassion. When parents prevent their

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DISCOURSE 17 293 children from pursuing improper ways, they have to punish their children; that is nothing but compassion. Outwardly, it may not appear to be compassion but it is compassion felt in the heart. "If we do not prevent this young man from pursuing his evil ways, his whole life will be ruined and the human life that he has attained will be wasted". Impelled by this thought parents may even punish their children and that is nothing but compassion. It was only for this reason that Madanrekha who was a Sadhvi went to the battle-field to prevent her sons from fighting against each other. The Sadhvi's heart was pained to think of the terrible voilence and slaying of people that would take place in the war. "By committing this sin of killing people and causing violence to jivas, my children will ruin themselves spiritually and the human life they have attained will be wasted". This was not a thought impelled by attachment but a lofty feeling of compassion for those who were about to court a spiritual disaster by committing violence. EVEN TRUE AND RIGHT IDEAS ARE NOT ACCEPTED BY ALL King Namiraj did not pay heed to the words of his mother who was a Sadhvi. "Whatever may happen I will fight this war and secure my elephant", and he made known to the Sadhviji his firm determination. There is no rule that all should accept even well-meant words and advice. There is no rule that a son should accept the advice of his mother, a Sadhvi, though the advice is right and sensible. When a man's heart is callous and when it lacks tenderness even true and right words do not appeal to it. Such a man will not accept the advice though right and sensible, given by a person for whom he may not have friendship or devotion or in whom he may not have faith. In this world, a majority of people are such that they do not care for right and sound words of advice and suggestion. The ideas that are considered noble, true and sound by people who are enlightened, noble or saintly are not liked by people who are ignorant or ignoble. They do not feel that those ideas are true. Sometimes, this thought arises in our minds, "What an excellent piece of advice is this that I am

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294 THE WAY OF LIFE giving! How true are my words! How useful are they! But these people do not pay heed to them. What kind of people are they ?" Sometimes we regret having given such useful advice but there is no need to regret our action thus. There is no need to hate or to get angry with those who slight our words. Such people deserve our compassion. KING CHANDRAYASH AND NAMI FACE TO FACE Sadhvi Madanrekha did not become angry with Nami. "You are my son; yet you do not care for my words". She did not get angry with him. She thought of going to he elder son. Her elder son, Chandrayash knew her very well. She went into the city and met Chandrayash. He felt greatly happy at the very sight of his mother. She was his mother and a Sadhvi. He received her with great affection and politeness. Overwhelmed with joyful emotions, he sat near her, on the floor; and enquired about her health. She narrated to him all that had taken place in her life after she left the city. After hearing the story narrated by her and after hearing about his younger brother, at once, he asked her, "Where is my younger brother now?" The Sadhvi replied, "Namiraj who has laid a siege to the city is your younger brother". Chandrayash kept gazing at her with amazement. "What do you say? Is Namiraj my younger brother? I will go to him at once". He desired greatly to meet his brother. After entreating his mother to stay in the palace, he went out to meet his brother. THE UNION OF THE TWO SEPARATED BROTHERS The gates of the city were opened and Namiraj was amazed to see Chandrayash coming towards his tent unarmed. He remembered the words of the Sadhviji at once. She had said, "Chandrayash is your elder brother". He saw Chandrayash coming towards him at a distance. He stood up and ran towards his elder brother. The happy union of the two brothers took place on the battle-field. Nami fell at the feet of Chandrayash. Chandrayash embraced his brother affectionately. The tears of

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DISCOURSE 17 295 joy flowed from the eyes of both the brothers. The whole army stood petrified. The soldiers did not know that they were brothers. Of course, they knew that the Sadhvi had come and gone into the city. Chandrayash looked intently into the face of his younger brother. Namiraj also elated by the meeting, kept gazing at his elder brother. Namiraj took Chandrayash into his tent. Entreating Chandrayash to be seated on the throne he sat at his feet on the ground. Chandrayash said, "Dear child, I saw with my own eyes the heart-rending manner in which our father died. Since then I have lost all attachment for the kingdom and this worldly life. I have been ruling over the kingdom as a matter of duty. Now, you take over my kingdom and relieve me of this burden. I desire to renounce worldly life. On account of my good fortune today, I have had the opportunity of having a darshan of my noble mother and of meeting my dear brother" The tears rained from Nami's eyes. Holding the feet of Chandrayash, Nami said, "No. No. I will not allow you to renounce worldly life. Today I have seen you for the first time. Today I have met you. Our noble mother told me about you and today you are speaking of renouncing worldly life and going away from me. Please do not do so". SENSTIVENESS BRINGS ABOUT CONTEMPLATION The face of Chandrayash became serious. The light of renunciation shone in his eyes. For some years his interest in the worldly life had been declining and the desire to renounce worldly life had been growing stronger and stronger. When Yugabahu, his father had been treacherously murdered by Manirath and when his mother Madanrekha went away leaving him in the city to safeguard her chastity, he felt greatly agitated and his agitation had increased as days passed. Chandrayash also had witnessed the death of Manirath by snake-bite on that very night. A sensitive, intelligent and emotional man like him could not help becoming philosophical and contemplative, after having witnessed such events. Contemplation brings about a

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296 THE WAY OF LIFE desire for renunciation in people who possess mental vision. Contemplation brings about attachments and hatred in the hearts of people who look at life from the point of view of attachment and infatuation. Chandrayash possessed intellectual vision; otherwise those incidents would not have inspired in his heart a desire for renunciation. THE EMERGENCE OF THE EFFECT OF MERIT IS ESSENTIAL IF ONE SHOULD PURSUE THE PATH OF SALVATION Though he had been living a life of detachment for years he had not renounced worldly life. The action of renunciation requires conducive and congenial circumstances. Such a noble action depends on convenient circumstances. Without merit convenient circumstances do not arise and a man cannot walk upon the path of renunciation. The idea is that even after the desire for renunciation appears in the heart of a man, he cannot renounce worldly life in uncongenial circumstances. You know that in his previous life Jumbokumar was Prince Shivkumar. Shivkumar had a heartfelt desire to renounce worldly life. He performed a severe penance for twelve years; yet he could not attain the path of renunciation and austerity. His mother and father prevented him from renouncing worldly life and you know that. After the death of Manirath, Chandrayash had to carry out the duty of ruling over the country. There was no prince whom he could crown King of the country. Chandrayash had to sit on the royal throne. Though he had discarded his attachments he had to play the game of life. Now, he found convenient circumstances to pursue the path of renunciation. He had found his younger brother who could take over the responsibility of ruling over the kingdom. He had met his mother who was a Sadhvi. He said to Namiraj, "Brother, I have no interest in this worldly life. I wish to follow the footsteps of my mother. Only in human life, one can adore and pursue the path of dharma. The endeavour for the attainment of permanent and imperish

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DISCOURSE 17 297 able felicity must be made now. I do not have any fascination for the momentary and perishable pleasures of worldly life. You take over the kingdom and enable me to pursue my chosen path". King Nami listened to Chandrayash with deep concentration. His inner self was deeply scrutinising what he was saying. A thought arose, in his mind, "I came here to secure my elephant, and I am going to get the entire Kingdom ! I came here to fight and I have found here the light of love and amity. What is going to happen ? What is happening ? I never even dreamt that such events would take place. I never knew that I was not really the son of Pushpamala and Padmarath. What a secret has come to light ? My mother is a Sadhvi. My father is in heaven. My brother is the King of Sudarshanpur. I was deeming my brother my enemy". Countless thoughts rose in Nami's mind. King Nami gave a signal to his army to suggest to them that there would be no fighting. Taking Nami with him, Chandrayash went into the city. But by this time, the people of the city had come to know that the King of Sudarshanpur and the King of Mithila were brothers. All the people were immensely happy. On account of the disappearance of the fear of war and the arrival of the great woman. Madanrekha, the people of the city were greatly happy. Yes, the people of the city did not know yet that their king was going to renounce worldly life in a few days. BOTH THE BROTHERS MEET THEIR MOTHER The two brothers entered the palace together; went to the place where their mother was sitting and saluted her with their hearts overflowing with lofty emotions and with their eyes welling with tears. Madanrekha felt happy. Seeing the two brothers, she understood that the war would not take place. The Sadhvi who was compassionate felt greatly happy to find that the death of the thousands of people had been averted. She said, "Children, I am supremely happy to find that you have decided to give up war. If a war had taken place between brothers for

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298 THE WAY OF LIFE the sake of an elephant what a terrible calamity would have resulted from it! What you have done is right. Now I will go back happily". Hearing the words of the Sadhvi, Chandrayash said, "O Supreme benefactress! Oh mother! By coming here you have saved us from a terrible spiritual calamity. Just as you enabled our father to reach a higher state of existence by making him carry out austerities in the last moments you saved us also from spiritual ruin by giving us proper advice. We shall never forget this great benefaction you have bestowed upon us". King Nami said, "O, austere mother! Today, I am blessed by seeing you and by meeting my elder brother. Really my elder brother is equal to a god. My heart drooped at his feet when I thought of his magnanimity, his renunciation and his mental vision". Chandrayash informed the Sadhviji of his desire to renounce worldly life. He made known to her, his decision. She shed tears of joy to hear this. She said, "Son, your decision is proper and right. The supreme duty of a jiva when he is in the phase of human life is to undertake Charitradharma (a life of spiritual austerity). This worldly life is mutable; life is momentary. The pleasures of worldly life lead only towards spiritual ruin. Therefore, without even the slightest negligence you carry out this decision of yours." The encouragement given by the Sadhviji increased the strength of his determination. Chandrayash placed on the shoulders of Namiraj the responsibility of ruling over the kingdom and received initiation to pursue the path of selfrealisation. The Sadhviji went away from there. Madanrekha's heartfelt compassion saved 'two souls from spiritual ruin and inspired in those souls lofty ideals and contemplations. Her compassion brought about a total transformation in Chandrayash's life. She reformed him completely. If the Sadhvi had thought thus, "What is that to me? I have become a Sadhvi. Where are my sons ? Who are my sons ? Let them fight. Things will happen according to their karma", what would have happened ? But what was to happen would

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DISCOURSE 17 have happened, but if she had thought so, her heart would have been callous. There would be no compassion in such a case. In a heart that is devoid of compassion. Sadhutha (spiritual nobility) cannot really exist. THE STATUS OF A TIRTANKAR CAN BE ATTAINED ONLY BY MEANS OF COMPASSION Do you know that compassion is the mother of Sadhuta (spiritual excellence)? If there is compassion, there is Sadhuta; but it cannot exist in the absence of compassion. Not only that; compassion is the mother of the state of a Tirtankar. The Tirtankarnam Karma arises in your soul when you see with your spiritual eyes the sorrowful condition of the countless beings in the universe and when you contemplate on their condition with heartfelt compassion. We shall discuss this point later. Today, I want you to understand the efficacy of heartfelt compassion. Just as we have to show compassion to those in distress, and those who are in poverty and adversity, we should be compassionate even towards those who are prosperous, who are healthy and who are living in comfort and luxury, though they commit sins. From the Audience: who are prosperous and young commit sins. 299 Now-a-days, we find that only those Maharajashri: What kind of feeling do you experience with respect to such people? What kind of thoughts do you get with respect to such people? Do you entertain thoughts of hatred or compassion? Such a thing is seen only in those in whom Papanubandhi punya (the merit that makes people commit sins) has arisen. Those who are wealthy, beautiful or handsome; powerful in a word, those who are happy in the materialistic sense commit more sins. They have the means to commit sins. Now-a-days, we see in people more of Papanubandhipunya or the merit that makes them commit sins. As long as you do not have in your possession, the means to commit sins, you are safe. If the Papanubandhi merit arises in you, you too would not come to us to hear our discourses. You will give up visiting the temple.

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300 THE WAY OF LIFE DO YOU TAKE DELIGHT IN COMMITTING SINS ? From the Audience: Do you mean to say that those who come to the temple and the Upashray are not under the influence of Papanubandhipunya ? Are they all people who are in the possession of Punyanubandhi Punya ? Maharajashri: There is no such rule or stipulation. We cannot say that those people are under the influence of Papanubandhi Punya, if they consider a sin as a sin, if they have a genuine feeling that sins should be discarded; yet are not capable of discarding sins. Those who are under the influence of Papanubandhipunya consider even sins as duties. Even if people having such an opinion, come to temples and Upashrayas, they are said to be people who are under the influence of Papanubandhipunya. There are people who appear in various disguises. They have one appearance for homes and another for the temple; one for the shop; and another for the Upashray. How many disguises do they put on within a day? You have to commit sins; and after committing them, do you experience sorrow? Do you experience sorrow after committing sins ? Those who are under the influence of Papanubandhipunya, do not experience sorrow thus. They feel happy at the time of committing sins and they also feel happy after committing sins. You should have compassion for such people. "These poor jivas commit sins in their ignorance and infatuation. They will be ruined and they will experience great anguish". You must think thus. "Though it means some sacrifice on my part, I will prevent them from committing sins. I will save them from sins. Even if I have to experience some difficulties on account of it, I will bear with them. But I will save them". You must think thus. EVEN CRITICISM CAN BECOME WHOLESOME If there are people who do not do deeds of charity even if they are wealthy; who do not perform austerities even if they are healthy; who do not go to the temple and do not do some philanthropic work even though they have leisure; who do not

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DISCOURSE 17 try to acquire spiritual knowledge even though they have intelligence; such people should not be reproached and treated with contempt. Now-a-days treating such people with contempt has become common. It has also become common to view them with a wrong attitude because now-a-days, the hearts of people are becoming callous. Compassion has been disappearing from their hearts. If you do not show compassion to people in the external aspect of your life; how can there be compassion in your hearts for people suffering internal agony and anguish. Where is the question of your experiencing compassion for them internally? Do you pity those who are in distress, poverty or sickness? Let alone others; do you pity your own relatives and friends when they are in such a situation? I once said to a devotee, "Your brother is in great distress. If you help him, he will be relieved of his anguish". At once, the devotee gave a straight reply, "Maharaj, you do not know him very well. He has his vices." The devotee deemed his brother a vicious man. I asked him, "Are you free from those vices which you attribute to your brother? Another point. Your brother may be bad but is his family also bad? You can at least help his family". Such are these devotees! Now tell me, what hopes I may entertain regarding you. 301 Remember this vital point. If you do not have the qualities of amity, love, compassion and neutrality, you cannot carry out any really meaningful spiritual austerity. Such insincere austerities cannot save you from spiritual ruin. You may have this expectation; "We have been performing so many austerities. We will not go to Narak or hell", but you cannot save yourself from spiritual ruin. That is why I exhort you to acquire and assimilate the lofty virtues of amity, etc. Purify your soul. Dharma is nothing but a pure intellect. Only by means of a pure intellect can you gather the Punyanubandhi merit. Only a pure and perfect soul can bring you salvation. Think deeply about the doctrines of Dharma. You ponder over and contemplate on what you have head in this discourse. This is enough for today.

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bzhobkhobkhoozhobkhoozhookh@bkhobshcho * The first condition of amity and pity is this : You must not consider anyone as your enemy, and you should not entertain even the slightest desire of causing trouble to any jiva. * The Paramatma's grace can never enter a soul that is rendered foul by impure and unclean thoughts. Noen venemocnou * Always think : "I will forgive all jivas. May all jivas forgive me. I have amity for all beings. I have no enmity against any jiva". * Suvrat Seth being constantly influenced by such contemplations as anitya (that this life is transitory) rooted out of his heart the attachment for inert substances. He burnt away the hatred for jivas by means of amity, compassion etc. * Can there be any place at any time for dharma in a heart that is unkind and cruel ? NeXeReNgeroarsenger DISCOURSE 18 Acharya Shri Haribhadrasooriji, the ocean of grace, says this while describing the nature and form of Dharma. That austerity which conforms to the commandments of the Jin, which is in accordance with the prescriptions and which is prompted by the lofty emotions of amity, love, compassion and neutrality, is Dharma. You, of course, find pure austerities; and they are to be carried out in conformity with prescriptions, and at the same time, you must have the emotions of amity, etc. If these conditions are satisfied, your austerities will be according to Dharma. Such austerities will fill your hearts with felicity; and the austerities carried out thus will be meaningful.

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DISCOURSE 18 303 THE VIEW BORN OUT OF SHASTRAS IS ESSENTIAL "We perform spiritual austerities; but we do not get any felicity from them". "You complain thus; do not you? This complaint can be kept away. Have the aim of performing spiritual austerities in the manner prescribed in the Shastras; and keep experiencing the lofty emotions of amity, etc. Every day, cultivate those emotions. For this, you have to extend the area of contemplation. The fourteen Rajyalokas in the entire Universe should become the area of your contemplation. You have to visualize and think about the countless jivas that are wandering eternally about in the Urdhwalok, (the upper world); the Adholok (the nether world); and the Madhyalok (the middle world); Yes, you need Shastradrishti or the view born out of scriptural studies. Without this kind of vision, you cannot know which jivas are passing through the phases of birth and death in the various spheres of existence. It is only by such a vision born out of Shastras that you can realise how full of sorrow Samsar is. By means of Shastradrishti, you can see the actual nature of Samsar; you can visualize how man on account of his sinful Karmas goes to Naraka (hell) or is born as a member of the brute-creation and also what kinds of sorrows he experiences. When you visualize these things, boundless compassion will surge out from your heart. WHO IS A THIRTANKAR? It is only by means of a visualization of the entire Samsar that boundless compassion springs in the souls of the greatest men of the world. "Oh, how many kinds of wicked actions do the poor Jivas do, blinded by the dreadful darkness of their ignorance? They will surely fall into spiritual ruin, and will experience inordinate agony and anguish. I will give them the light of true knowledge. I will save them from their anguish and I will show them the path of supreme bliss and the path of supreme peace". It is this kind of compassion that will make a man worthy of attaining the status of a Thirtankar. Only those who possess this kind of compassion can attain the state of a Thirtankar.

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304 THE WAY OF LIFE Do you know what kind of man is called a Thirtankar ? Thirtha means philosophy or Dharmashasan. The man who establishes and expounds the true dharmashasan or philosophy is called a Thirtankar. Thirtham Karothi Ithi Thirtankarah. This is the origin of the word Thirtankar. That dharma which takes us across the ocean of Samsar is Thirta. Thirta is that by whose help we can cross the ocean of Samsar. Thiryate Anena Ithi Thirtham. That which takes us across the ocean of Samsar, that is the ocean of sorrow, is called Thirtha. Thirtankar is the name given to those who establish and expound such a thirth. The Thirtankar has this supreme compassion of liberating all jivas from all sorrows. WE SHOULD BECOME WORTHY OF THE THIRTANKAR'S COMPASSION That man who becomes worthy of the compassion of the Thirtankar can get rid of all his sorrows. He can cross the ocean of sorrow. So, we should desire to become worthy of the Thirtankar's compassion. In order to attain this worth, we should cleanse and purify our hearts. The divine compassion of the Thirtankar falls into a heart that is absolutely pure. The heart becomes pure only by means of such exalted emotions as amity, compassion, etc. You should not consider any jiva as your enemy; you should not think of causing harm to any jiva. This is the first and foremost condition of amity and compassion. The second condition is that you should consider all jivas as your friends and you should think of liberating all jivas from their sorrows. Your heart must throb with compassion, when you see others in sorrow. You must consider that the agonies of others are your own and you must experience them as your own. Then the Thirtankar Paramatma will remove all your sorrows and his compassion will destroy all your sorrows. First, you show compassion to other jivas. Do not worry about your sorrows. As long as you keep thinking of your own sorrows, you cannot become worthy of the Thirtankar's compassion and grace. Understand the divine doctrine of the Paramatma's grace

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DISCOURSE 18 305 and all your sorrows and worries will disappear. In a grantha entitled, "Upamiti Bhavprapanchakatha", Shri Siddharshi, a great sage explains the meaning of the Paramatma's grace in a profoundly moving and suggestive manner. The Paramatma's grace means his compassion or kindness. Your heart must be pure. A STORY FROM THE GREAT WORK "UPAMITI" The king of a country thought, "In my city, there should be no beggars". He gave this order to his minister. "Call all the beggars to the palace and give them clothes, food, etc. and make them give up beggary". The minister began to carry out the order of the king. He rescued countless beggars from beggary. The beggars were given jobs so that they might earn their livelihood. In a few days, beggary was completely eradicated from the city. One day, the king who was standing in the balcony of his palace saw a beggar on the road. At once, the king sent for the minister. The minister sent officers to bring the beggar to him. The beggar was asked to take a bath and he was given good dress to wear. Then, he was taken to the dining hall. The minister said to him, "Your begging bowl contains stale and stinking food. Throw it away and wash your vessel. If you wash your vessel and make it clean, I can put into it wholesome and excellent food". The beggar thought, "If I throw away the food that is there in my bowl and if this man afterwards does not give me food, what will happen to me? I will be losing both, therefore I do not want to clean my begging bowl". Thinking thus, he said to the minister, "Whatever you want to give me, put it into my bowl. I will not throw away the stale food. If you want to give me food put it into this bowl". The minister explained to him that his begging-bowl contained foul and stinking food, and that such food should not be eaten. He said to the beggar, "Throw away that stale food. Wash and clean your vessel. You must receive wholesome food, with a clean vessel. Otherwise, even wholesome food becomes unwholesome, when it is put into your vessel. If I put wholesome food into your vessel which contains stale food, even

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306 THE WAY OF LIFE this will be spoilt". The minister asked him to clean his begging bowl but he did not agree to do so. He pleaded some pretext and went away from there. THE HEART SHOULD BE CLEANSED AND PURIFIED The enlightened people say that first, people should make their hearts pure. The Paramatma's divine grace descends only into a pure heart and that divine grace removes all your sorrows. Should the heart be purified or not? Cruelty, enmity, jealousy, anger, contempt and abhorrence etc., are the stale and putrefied food in your heart. Cast them off. Will you throw them out of your heart ? Do you like to receive into your impure heart the nectar of the Paramatma's compassion and grace? Do you like to receive into your impure heart the nectar of the Paramatma's compassion and grace ? Can this ever happen? The Paramatma's grace will not fall into your heart which is full of impure, unclean and sinful thoughts and emotions. A pure heart is said to be Dharma; and the implication is this. Adharma or ignobility cannot exist in a heart where the Paramatma's grace dwells. In a room which is brightened by light, there can be no darkness. From the Audience : How can we purify our hearts? It is made unclean by such impurities as avarice and anger. If we cleanse it today, it becomes unclean again tomorrow. Maharajashri : Of course, it is a problem. But there is no problem which cannot be solved. Keep cleansing your heart every day. If it becomes unclean every day, purify it every day. If the body becomes unclean every day, do not you take a bath every day to clean it? If your clothes become unclean every day, do you not wash them every day ? In the same manner, if your heart becomes unclean every day, purify it every day. Before going to sleep in the night, purify your heart and go to sleep. Keep purifying your heart endlessly. If your heart becomes totally pure one day, again it will not become impure. A SMALL EXPERIMENT Get by heart two slokas (hymns); understand their meaning and keep reciting them every day, three times.

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DISCOURSE 18 307 zivamastu sarvajagataH parahitaniratA bhavantu bhUtagaNAH doSAH prayAntu nAzaM, sarvatra sukhI bhavatu lokaH // This is one hymn. Its meaning is this. "May all the jivas in the universe attain supreme bliss. May all jivas be engaged in helping others. May all the faults and sins in the jivas be destroyed. May all jivas at all places attain supreme bliss". PLEASE HEAR THE SECOND SLOKA khAmemi savva jIve, savve jIvA khamaMtu me / mitti me savvabhUesu verai majjhaM na keNaI // Understand the meaning of this hymn also. "I forgive all jivas; and may all jivas forgive me. I have amity for all jivas; and I do not have enmity against any jivas". Recite these two slokas three times every day, in the morning, at noon, and in the evening. Contemplate on their meaning. If it is convenient, recite these hymns along with the members of your family. Make all the members of your family get by heart these slokas. Carry out this experimental measure. If you keep reciting or hearing these hymns without translating those ideas into actions at least to some extent, you will not get any solid fruit from them. Be carrying out the great experiment of purifying your heart. As your heart grows pure step by step; and as your amity for jivas keeps gradually increasing; to that extent, proportionately, your spiritual austerities continue to acquire value and all your activities, become sensible and meaningful. From the Audience: We can show compassion to those who are in agony, distress and sickness; but we cannot show compassion to those who commit sins like stealing, causing violence to others etc. In fact, we get angry with them; and we have nothing but contempt for them. Maharajashri ; The sorrows of people who are in distress, anguish and sickness are openly visible to you; so you feel

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308 THE WAY OF LIFE compassion for them; but the sorrows of those who commit sins like theft, violence and uttering falsehood etc., are not openly visible. Though the causes of their sorrows are visible, their sorrows are not openly evident. If you think of the fruit of sins, you will be able to realize and visualize their sorrows; "This man commits the sin of violence. The fruits of violence are disease, sorrow, misfortune and retaliation. He does not know or he does not realize that he has to taste the fruit of his sins". The anguish of those who commit thefts cannot be seen openly. You must realize what kind of sinful karma binds the man who commits a theft and what kind of anguish, he has to suffer when his sinful karma begins to produce its results. If you have this knowledge, you will never get angry with those who commit thefts; on the contrary, you will experience compassion for them. You will think of preventing them from committing thefts. COMPASSION FOR A THIEF: AN ACTUAL INCIDENT An incident took place in London. A young man set out on a certain night with the purpose of committing a theft. He was proceeding on a street. The police suspected that he must be a thief. The police became alert and the young man also understood that they were vigilant. In order to escape from the police, he went into a church. The doors of the church were open. He found that the bishop of the church was sitting with some guests conversing with them. The young man also sat in a chair. There were tea-cups on the table. The servant gave tea to the young man also. The bishop did not notice the young man because he was absorbed in the conversation with his guests. The cups on the table were silver cups. The young man's mind was tempted. On that night, he had set out only with the purpose of committing a theft and now he had got an opportunity. When that bishop went into another room with his guests, the young man put the cups into his large pockets and quickly went out. But outside, the police were waiting for him The young man was caught. The police put him in a lock-up. The stolen articles were also taken out of his pockets.

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DISCOURSE 18 309 So, he was caught red-handed. The next day, he was produced before a magistrate. The police officer said, "My lord, he is a thief. He stole silver cups from a church. These are the cups". Having said this, the police officer placed the cups before the magistrate. The name of the church had been inscribed on the cups. The bishop was summoned to the court. The magistrate asked him, "Were these cups stolen from your church? Did this young man come to your church last night ? Did you see the young man in the church last night ?" The bishop looked at the young man and then said to the magistrate, "This young man is not a thief. He was my guest last night. He came to my church last night and I presented all these cups to him. The police have arrested him thinking that he is a thief. I am really pained by this. I appeal to you to release this young man". The police were ashamed of what they had done. The young man was greatly amazed. The magistrate ordered that the young man should be released and that all the cups should be returned to him. The police asked for the bishop's forgiveness ! The bishop took the young man with him and came out of the court. Soon after coming out, the young man fell at his feet. He began to weep bitterly. The bishop embraced the young man and consoled him saying that he was safe. The young man said, "I will never commit a theft again in my life. You saved me from being imprisoned. You have shown me great kindness". The bishop said, "I could understand from seeing your face that a good young man like you could not commit a theft. I thought that some adverse circumstances must have compelled you to commit a theft; that was why, I told the magistrate that I had presented the cups to you. Now, you tell me why you had to commit the theft". The young man said, "I am in great distress and anguish. I do not have a single penny with me. I have a sister by name Mary and I have to perform her marriage. My parents are no more. I love my sister greatly, I need money for performing my sister's marriage. I requested my friends and acquaintances to help me but no one came forward to help me and so I decided to commit a theft and I was

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310 THE WAY OF LIFE caught in the attempt". The young man narrated the truth to the bishop. The bishop took the young man with him; and gave him the money he needed for his sister's marriage. The young man developed a great devotion for and faith in the bishop. He resolved not to commit a theft again. He turned over a new leaf in his life. The bishop uttered a lie only to bring about a transformation in the young man's life. If sometimes, we have to utter a lie in order to save someone from a calamity, it is not a sin. TRUTH AND FALSEHOOD DHARMA CONSTITUTE A RELATIVE Suppose there is a family. The father and the mother go out on a certain day, leaving their two children in the house. When they return home sometime later, they find that their house is set on fire. The children are playing in the house. They do not fear the fire. The parents call out but they are completely immersed in their game. The fire is raging and spreading; and the parents do not have the courage to go into the house. They think, "How can we make the children come out?" The mother is weeping. A plan occurs to the father. He tells the children aloud, "Listen children! I have a bicycle for you. The one who comes out first will get the cycle". Hearing this both the children come out running. The house is burnt away; but the children are saved. The father has had to utter a lie, in order to save the lives of the children. He has not brought a bicycle; but he tells them, "I have brought a cycle for you". Now, has the father committed a sin by uttering a lie. No. In this case, falsehood is not a sin. It is dharma. Truth and untruth constitute a relative dharma. Truth is not always dharma. Untruth is not always adharma. The purpose of the bishop was to save the young man from committing the sin of stealing. It was a compassionate attitude. He saved the young man from commiting the sin of stealing. The bishop knew, "Stealing is a sin. On account of the sin of stealing, the young man would fall into spiritual ruin and would experience great anguish on account of it". He knew the anguish that would emerge as a consequence of stealing.

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DISCOURSE 18 Therefore, he was not angry with the young man. He was full of compassion for him. 311 From the Audience: If anyone steals even our slippers worth two rupees and if he is caught, we would beat him black and blue. Maharajashri: You love inert objects more than jivas. You do not hesitate to harm jivatmas for the sake of inert objects. As long as you do not develop love and amity for conscious beings, even a ray of dharma cannot enter your soul. What kind of dharma can be practised by people who beat a man for the sake of slippers worth two rupees and who beat a sheep with a stick for the sake of a broom worth one rupee. Can they have the fitness to practise dharma? You have to think, "Why did he steal the slippers? How poor should he be? What circumstances compelled him to commit a theft? How can he be freed from this derogation?" Have you thought thus at any time? You would think thus, if you have compassion. You do not have compassion and you proceed to practise dharma. You want to be regarded as a great follower of dharma. Dharma can never exist in a cruel heart. Now, you discard your cruelty and awaken your compassion. Dig up all the impure soil of cruelty from your heart and throw it out and then compassion will naturally manifest itself in your heart. You should not think that only saintly men can show such compassion. Grihastadharma or the life of a house-holder grows resplendent only with compassion. In the past, there were many householders who had such compassion. They used to show extreme compassion for those in anguish. Even today, there are some house-holder who are oceans of compassion. COMPASSION EVEN FOR A CULPRIT In the Dharmagranthas, we come across the example of Shresthi Suvrat. He was a multimillionaire. He possessed eleven crore gold coins. He had eleven wives; and he was a great practitioner of the Ekadasi austerity (the austerity of fasting etc. on the eleventh day of the fortnight). The number "11" had a special significance in Suvrat's life. One day, on the eleventh day of the fortnight when Suvrat had undertaken the

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312 THE WAY OF LIFE austerity called Paushadh vrat and when on that night, he was sitting in solitude in a room, in his mansion, absorbed in deep meditation, thieves entered his mansion. All the wealth of Suvrat was in the mansion. In those days, there were no banks and there were no safe-deposit vaults. Wealthy people used to keep all their wealth in their mansions. Some used to bury their wealth underground and some used to keep it in their safes. Some concealed their wealth in the walls and some concealed their wealth in the roofs of their houses. All had slept in the mansion. Suvrat Shresthi stood in deep meditation. The thieves gathered all the valuables and money and made bundles of them. When Suvrat's meditation was over, he became aware of what was happening. But he did not make any attempt to prevent them from what they were doing. He was performing Paushadh vrat and he had taken a vow not to engage himself in any worldly activity. His heart was so detached that he did not even think thus, "These thieves are taking away my wealth worth crores and what will happen to me?". This thought did not occur to him. He thought, "Nobody can take away what really belongs to me. And if somebody carries away what does not really belong to me how am I affected by it? I am in the possession of three gems namely; right knowledge, right vision and right conduct. Imperishable virtues are my wealth. Nobody can steal these things. This materialistic wealth does not belong to me, Why should I worry about it ?". WHAT WAS THERE IN SUVRAT SETH? "What did he think though he possessed eleven crore gold coins? Can you understand it? What attitude did he have towards wealth and worldly prosperity? Did he have any attachment for them? Was there any avarice in him? He was sitting on the mountain of wealth but he had no attachment for the mountain? What would he have done if he had attachments? He would have broken his vow of Paushadh. He would have cried for help. He would have sent for the police. He would have screamed aloud. He would have got the thieves punished but Suvrat did not get angry with the thieves; and

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DISCOURSE 18 313 he did not also hate them. If one has attachment for inert cbjects, one would certainly hate living beings. He had attachment for jivas and he had a feeling of detachment for inert objects. So, how could he hate those jivas? The attachment for inert objects and hatred for living beings constitute the source of all vicissitudes. That great Shravak by means of a constant cultivation of such contemplations as Anitya (perishable) etc. had discarded his attachment for inert objects and by means of such lofty emotions as compassion, had discarded the hatred for jivas. Though he was wealthy, he had no attachment for wealth. Though he was prosperous, he was not a thrall of prosperity. Suvrat Shreshtiji again became deeply absorbed in his meditation on the Paramatma. The thieves were extremely delighted. They took up their bundles and tried to go out. But how could they go out? The feet of the four thieves miraculously clung to the threshold of the mansion. They could not pull off their feet and walk away. Eventhough they made every effort, they failed and now they were in great fright. The enlightened people have said, "TAP Tai ga : (Dharmo Rakshathi Rakshitah). Keep dharma safe in your heart. It will protect you. In Suvrat's heart there were such lofty ideals as amity for jivas and detachment with respect to inert objects. He was in the possession of the highest kind of dharma namely a pure heart. How could thieves take away his wealth ? A miraculous power had become awake and alert; and it tied the feet of the thieves to the ground. Yes. Here I would like to mention a point. Suvrat did not pray to any deity, "Oh deity presiding over this area ! please save my wealth from the clutches of these thieves". He did not also pray to the Paramatma, "Hey Bhagwan ! kindly save my wealth from being taken away by these thieves". Suvrat was leading a life of detachment, thought he was a house-holder. In his heart, there was no attachment for wealth. When that was so why would he offer such a prayer? A detached heart constitutes the greatest kind of dharma. Detachment brings supreme bliss. The heart that has amity and compassion for jivas is pure, clean, sublime and serene. In the morning, Suvrat completed his Paushad vrat and

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314 THE WAY OF LIFE came out of his room. He saw the predicament of the thieves. The thieves were greatly frightened. He asked them, "Why are you standing here? Why have you not gone away from here? If the guard comes here, he will arrest you. Please get away soon". The thieves said, "Dear sir, how can we go away from here? Our feet are stuck to the ground. You have cast some magical spell upon us. Be gracious to us and release us. We will leave all your property here and go away. We will never commit a theft again. Kindly enable us to get way". Suvrat touched the thieves with his hand. At once, their feet were free and they ran out. But how could they run away? The guard was ready outside. He caught the four thieves and took them to the king's court. All the wealth of Suyrat was saved; was not it? When the property has been recovered, should he feel happy or should he become angry? He was not happy that his wealth had been saved. He was unhappy because the thieves had been caught and would be punished severely, "The king will impale these four thieves. On account of my wealth, those poor fellows have to die". Suvrat thought thus. WHAT WOULD YOU THINK AT SUCH A TIME ? If such an incident happens in your house what would you do ? Please think a little and compare your attitude with that of Suvrat. What would your cupidity have impelled you to do ? When the thieves were caught, would you feel happy or angry. Yes. If the thieves are not caught, you would move earth and heaven to get them arrested. Is it not true ? From the Audience : Thieves have to be punished; is that not so ? Maharajashri : Before you think of that please try to realise what circumstances compel a man to become a thief, Should a man be saved from the sin of stealing or not? If that man's sin can be removed by punishing him or by hanging him, you do so by all means. Those who commit the sin of stealing first deserve compassion and then punishment may be given.

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DISCOURSE 18 315 Even while punishing them, you should have compassion for them. "What a sin do these jivas commit? They will experience sorrow as a consequence". You must have such a compassionate attitude towards them. Suvrat thought that the thieves should not be punished. He thought, "I will try to get them released. I will convince them of their mistake and they will not commit a theft in their lives". Suvrat went to the king's court even without having performed the completion ceremony of the austerity of fasting, he had gone through. The king had a high regard for Suvrat Shresti. He received Suvrat with great honour and asked him why he had come to the court in the morning. Suvrat requested the king to grant his wish that the thieves should not be punished or killed. Meanwhile, the guard brought the four thieves into the court. The king was very angry with the thieves, who had tried to rob such a great man as Suvrat. But Suvrat tried to appease the king, "Your highness, the fault lies not with the thieves but with me. Being an affluent man, I never thought of helping poor people with my money and of removing their sorrow. So, these people had to think of committing a theft. Kindly release them today, and I will give an assurance to you that they would never commit a theft in their lives. I will give them whatever they want". KNOW NOT ONLY THE PEOPLE IN DISTRESS BUT ALSO THEIR DISTRESS Instead of punishing those in distress try to remove their distress. Instead of thinking that those who commit thefts are sinners, wicked people and morally low people first think thus, "Those who commit thefts are in distress". If you think that they are wicked, your hatred will increase. If you think of their distress, you would treat them with compassion. Suvrat saw the thieves as men in great distress. They were in distress in this life and will be so in the next life also. That was why there arose compassion in his heart for them. Suvrat's tremendous compassion made a profound impact on the four thieves. They fell at his feet. The tears flowed from their eyes. With their voices shaken by emotion they said, "Oh

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316 THE WAY OF LIFE great man, we will never commit a theft again; you have saved our lives by your grace; we will never forget your benefaction. You have pardoned our dreadful crime. You are indeed a god!" Even the king was deeply moved by Suvrat's compassion. His spiritual excellence shone with the radiance of a million suns. All those in the city who heard about Suvrat's benevolence and compassion developed the highest regard for him. A compassionate man establishes dharma in the hearts of others thus. The noble contemplation (Prabhavana) is carried out only by men of compassion. He who has dharma within himself can bestow it on others also. Dharma is nothing but a compassionate heart. There can be no dharma in a heart which is devoid of amity, compassion etc. and in such a heart, how can there be an exalted spiritual contemplation? How can such a man bestow dharma on others ? Suvrat's observation of the austerity of Ekadashi was dharma, because it was carried out in conformity with the commandments of the Jin and in accordance with the scriptural prescriptions. Ekadashi vrat means carrying out the austerities of fasting and Paushad on the eleventh day of the bright fortnight (shukla) for eleven years. The austerities are carried out in silence. Moreover, it was sanctified by such sublime virtues as amity and compassion. Only this kind of austerity is called dharma. Understand the definition of dharma thoroughly. That is why I have given an elaborate explanation.. Now-a-days, there are many arbitrary definitions of dharma. Many hypocrites keep talking about dharma in order to attain their selfish ends. Of course, this kind of hypocrisy is not found only in the present age. It has been there for thousands of years. Therefore, you have to be extremely alert and careful. Whenever you hear anyone talk of dharma, you must think thus. "This austerity does not go against the commandments of the Jin. Is it in accordance with the scriptural prescriptions? Is it prompted by amity, etc. ?" Here, I have discussed the emotions of amity and compassion. Later, we shall discuss the qualities of Pramod (love) and neutrality. This is enough for today. ...

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araosavanaraavan avaavoacararsavavacara * Man takes great delight in hearing himself praised. Those people who are self-centred and who desire to be esteemed by others always have this desire, "Let people praise me. Let people praise me more than others". * Think well, with your mental eyes open and alert. How dreadful is jealousy? People who are inspired by jealousy do not allow the words of the spiritual head to be respected and do not allow the flowers of politeness and sanity to bloom. * The fire of jealousy can be extinguished with the waters of love. (Love means here feeling happy at the sight of the happiness of others). Every day, cultivate this virtue of felicity at the sight of others' happiness. Never envy those who are virtuous or happy. Never harm such people. * Jealousy destroys man completely like a slow poison. lorerererererererere varaaraavaa DISCOURSE 19 The great Acharyashri, Haribhadrasoorishwarji, the ocean of compassion and of scriptural knowledge gives a true definition of dharma in his magnificent work, "Dharmabindu". We will discuss the doctrines of dharma in the light of this definition of dharma, Every spiritual austerity has to be performed with the emotions of amity, etc. The implication of this is that dharma is intimately related to a pure heart. If a man's heart is not pure, whatever austerities he may perform, cannot constitute dharma. Therefore, it is absolutely essential that you should purify and chasten your hearts.

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THE WAY OF LIFE ACQUIRE A KNOWLEDGE OF THE DOCTRINES OF DHARMA 318 The heart is impure with many kinds of derogations. Hatred for Jivas, abhorrence for jivas, jealousy, and contempt are great vices. They are very serious vices. All these vices arise on account of the ignorance of the real nature of Jivas and of the philosophy of Karma. Do you know the nature of Jivas? You are yourselves jivas. Do you know what you are? Do you know what your natural form is; and what your altered form, influenced by Karmas, is? Every Jivatma in Samsar has two forms, natural and modified. All the vices originate from the modified form. All your virtues are the "production" of your natural form. If you understand and assimilate this philosophy; you will not treat other jivas with hatred, jealousy, contempt or abhorrence; and you would not reproach them for any reason. Amity, etc. appear in the hearts of the great men who have fully assimilated this philosophy. Those who have acquired this philosophical knowledge and those who are spiritually awakened will not hate or feel jealous of those who, blinded by infatuation and ignorance, commit the sins of treating others with hatred, contempt and jealousy. The enlightened people do not reproach them; nor do they treat them with contempt. So, you have to acquire a knowledge of Tatvas; and you must assimilate it. DO NOT BECOME JEALOUS Jealousy for other jivas is highly dangerous. Jealousy is also called envy. On account of jealousy man loses his mental peace and felicity. Jealousy brings about anger. You may know that your heart is full of jealousy if you cannot experience felicity at the sight of the progress and prosperity of others and if you do not experience love for them and happiness at the sight of their happiness. The mind that is eclipsed by envy experiences only agitation, annoyance and restlessness. The effect of such a mind falls upon the body and as a result of that there appear bodily ailments. If you see jealous people you find that they do not possess physical health. Whatever spiritual austerities may be performed by a

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DISCOURSE 19 319 jealous man, they are ineffectual and they do not constitute dharma. Jealousy jeopardises a man's spiritual life and brings about spiritual ruin whether he is a house-holder or a Sadhu; whether he is a boy or an old man; whether the person is a man or a woman. The spiritual fall of such a person is certain. A FAMOUS STORY We come across in the Shastras an excellent example. It is a historical story. There was a great Acharya by name Sambhuthi Vijay. He had a number of disciples. Some of them were men of great spiritual attainments. Some had made extraordinary sacrifices and some were engaged in carrying out austere spiritual endeavours. Once, in the city of Pataliputra, the capital of Magadha, a young man surrendered himself at the feet of that great Acharya. He was Sthulabhadra, the son of Shakatal, the Chief Minister in the court of Magadha. THE GURUDEV HIMSELF PRAISES STHULABHADRA I think all of you are familiar with the life-history of Sthulabhadra. You know that Sthulabhadra received initiation into Charitradharma and according to his Gurudev's command, he carried out his first Chaturmas in the house of a dancer by name Kosha who was his former mistress. He did so because he wanted to show the path of dharma to that dancer also and he showed her the path of dharma. Kosha became a shravika. He made her take the twelve vows and then when he approached his Gurudev the latter received him with a sweet voice and said, "You have done something impossible. Something that is absolutely impossible. You remained a Sadhu (detached), you also bestowed dharma upon Kosha. Sthulabhadra! you are really blessed". THE JEALOUSY OF A SADHU WHO RESIDED AT THE CAVE OF A LION When the Gurudev was praising Sthulabhadra another disciple was sitting there. He too had been spending the rainy season at various places. He had been carrying out excellent

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320 THE WAY OF LIFE austerities. The Gurudev praised all his disciples and complimented them but he bestowed greater praise on Sthulabhadra. How could the others tolerate it? One muni (Sadhu) had come there after spending four months at the entrace of a lion's cave. Jealousy raged in him. On hearing Sthulabhadra praised by the Gurudev, he began to burn with jealousy. He thought, "The Gurudev praised Sthulabhadra heartily because he happens to be the son of the Chief Minister. What great austerities has he performed ? He stayed in the house of a dancer eating excellent food every day. He saw her dances and enjoyed himself thus for four months. What is that impossible austerity he has performed ? Yet, the Gurudev praised him heartily. How many arduous austerities have I performed ? Yet, I have not been favoured by such praise. What may be in this ? I too will spend my next Chaturmas in Kosha's house. Then, let me see whether the Gurudev praises me or not". That Sadhu could remain at the entrance of a lion's cave for four months. He used to fast for four months continuously also but he could not bear to hear other munis praised. The emotion of love had not cleansed his heart. His heart was impure with a raging feeling of jealousy. In the Jain dharma the austerities performed by such a man have no value. Such austerities cannot bring moksha. Even the most arduous kind of Tapas will be useless and ineffectual if the person concerned cannot love virtues in others and if he cannot experience love at the sight of the happiness of others. Even those who perform tremendous tapas fall and fail to achieve their objectives if they are jealous. The Sadhu became jealous of Sthulabhadra. The fire of jealousy burnt away whatever merit he had attained. His mental peace was destroyed. A single idea dominated his mind, "I will spend my next Chaturmas in the house of that dancer. Then, let me see whether the Gurudev praises me in the same manner or not. What great attainment is it to spend the rainy season in the house of a dancer ? I am not in any way inferior to Sthulabbhadra". Some people feel greatly happy when they hear themselves praised. Jealous people do not like other people being praised more than themselves. They desire this, "Only we must

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DISCOURSE 19 be praised. Only I must be praised. I must be praised more than others". This is what a jealous person desires. He takes delight in hearing others deprecated, and such a man takes delight in seeing the sorrows of others. A jealous person feels happy when he hears that someone he despises is in distress. Such a man wants to be happier than all the others. DEEMING OURSELVES GREAT IS A DANGEROUS PROPENSITY 321 The Sadhu of the lion's cave felt that enough praise had not been given to him. His happiness was therefore affected. He wanted to be praised more than Sthulabhadra. When the next rainy season came, he went to the Gurudev and said, "I desire to spend this Chaturmas in the house of Kosha, the dancer". The Gurudev said to him in a soft and tender voice, "Son, only Sthulabhadra is capable of spending four months of the rainy season in the house of the dancer, Kosha without becoming infatuated with her. This is a thing which neither you nor I can do". But how could that jealous Sadhu believe the words of the Gurudev? He was bent upon going to the house of Kosha. He did not pay heed to the words of the Gurudev. The Gurudev tried to convince him of the impossibility of such an action but the Sadhu without listening to his Gurudev went to Kosha's house. JEALOUSY CAUSES A SPIRITUAL FALL Jealousy impelled him to ignore the exhortation of his Gurudev. It did not allow him to realise the truth of the Gurudev's words. Think well using your intelligence. What a dreadful vice jealousy is? He was jealous of Sthulabhadra; but he slighted the sound advice of the Gurudev. "It is easy to live at the entrance of a lion's cave for four months; but it is not easy to live in the house of a prostitute without becoming infatuated with her". The muni who had lived at the entrance of a lion's cave could not realize this truth. His idea was, "If Sthulabhadra can remain there unperturbed why should I not? Am I inferior to Sthulabhadra ?"

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322 THE WAY OF LIFE A man who is under the influence of jealousy cannot have a true perception of the condition of his soul. He cannot estimate properly the extent of his ability and capacity. A man who is eclipsed by jealousy imagines always that he is a great man and that he is greater than others. Even if some enlightened person prevails upon him to see the truth, he does not. The Gurudev gave him an exhortation in accordance with the traditions and conventions, he had been following, "TTET e materiaa!" (Jahan Sukham Devannuppiya). Do what you consider conducive to your happiness. This is a principle of the life of Sadhus. If any disciple is impolite or arrogant and does not pay need to the advice of the Gurudev. the Gurudev says this to him, " ET ". On account of such a thing, the Gurudev does not feel unhappy or agitated. He knows that jivas have an altered nature. He knows very well what kind of mistakes jivas commit when they are blinded by the evil effect of Karmas. AT THE THRESHOLD OF KOSHA'S HOUSE The muni went to the house of Kosha, the dancer. As soon as he approached the door of the house, he uttered the auspicious expression "PA ATH (May you gain dharma)". On hearing the expression Dharmlabh, Kosha, at once, set right her dress and came out. She had adopted the path of spiritual endeavour completely and had become a shravika. She had a high regard for the life of munis. She bowed to him respectfully and said, "Oh muni! kindly let me know the purpose of your esteemed visit to my house". On seeing Kosha's beauty and on hearing her voice, the muni felt distracted. He had not seen her beauty at any time. She was a famous dancer of Magadha and possessed extraordinary beauty. Her voice also was sweet and delightful. Her beauty and her voice impelled the muni to forget himself for a moment or two and his spiritual strength had been enthralled. He kept gazing at her astonished by her beauty. Kosha who was a shrewd woman guessed the change that had come over the muni's feelings. The muni retaining his composure, said,

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DISCOURSE 19 323 "I have to spend this rainy season of four months in your house". Kosha understood that he had come to imitate and emulate Sthulabhadra. NOW, KOSHA IS A SHRAVIKA ! Kosha did not get angry with the muni. She only pitied him, "This muni has deviated from his path but I will not allow him to lose his way because I am a Shravika. I am a worshipper of Shramans. My duty is to see that somebody who deviates from his path on account of some sinful Karma does not lose his chosen path. But if I exhort this muni to pursue his chosen path of spiritual elevation, my exhortation will not have any effect on him. In order to create in him a spiritual awareness I must adopt some other plan". Kosha thought and said at once to the muniraj. "Oh holy man ! you know that we are prostitutes. Prostitutes are interested in money. Have you brought money with you ?" The muni fell into a state of deep thoughtfulness. The muni said, "I do not have money with me. From where can I get money? I am a Sadhu". Kosha said, "Somehow you must bring money. Please go to Nepal. The king of Nepal is a great devotee of Sadhus and saintly men. He will surely give you a shawl worth one lakh rupees as a gift. If you can bring that shawl and give it to me, you can stay here and you can enjoy my company". The muni's mind and heart had been enthralled by Kosha's beauty. He had become deeply infatuated with her. Her beauty, her words, her gestures and actions had destroyed the muni's renunciation. He forgot that he was a Sadhu and he proceeded towards Nepal to fetch the shawl embroidered with gems. JEALOUSY IS FIRE Why did the muni go to Kosha's home? What happened to him? Can you understand this or not? Have you understood how man may be ruined by jealousy? If that saintly man who had achieved such excellence as a result of stern

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324 THE WAY OF LIFE austerities could fall thus, what about people like you? What would happen in your case? You do not have the excellence achieved by Tapas; you do not have such attainments as selfsacrifice and renunciation, and what would happen to you on account of jealousy? Therefore, I exhort you to discard jealousy. Love dispels jealousy. Every day cultivate the quality of love the ability to experience felicity at the sight of the felicity of others. Never feel jealous of those who are virtuous or happy. At least, do not be jealous of your friends and close relatives and do not deprecate them. Now-a-days, brothers feel jealous of each other. The mother-in-law feels jealous of the daughter-in-law and the daughter-in-law feels jealous of her mother-in-law. The father feels jealous of his son and the son feels jealous of his father. Yes, jealousy has entered even the sphere of the life of mendicants. When that is so why speak of Samsar? Jealousy appears between the guru and the disciple, each feeling jealous of the other. Sadhus feel jealous of each other and so a terrible disorder has appeared on account of jealousy. How can there be dharma in a heart that is filled with jealousy? Dharma cannot exist in an impure heart. Do not envy the materialistic or spiritual happiness of others. If others have greater physical enjoyments than you have or greater spiritual felicity than you have, look upon them with respect and regard. You may feel jealous of them if you can get their happiness. You cannot get the happiness of others. On the contrary, you will lose your own external and internal happiness. THE SADHU GOES TO NEPAL The Sadhu of the lion's cave began to burn with jealousy because Sthulabhadra was praised, more than he. Ignoring his Gurudev's advice, he went to the house of the prostitude and from there he set off to Nepal travelling on foot in the rainy season. On seeing Kosha, the muni forgot that he had gone there to spend the four months of the rainy season in her house and he was eagerly seeking the happiness of her company. He went

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DISCOURSE 19 325 to Nepal to fetch her an expensive shawl. He began to fall from the heights of saintly purity. He was falling headlong into the well of spiritual ruin.. The muni went to Nepal. The king presented him with an expensive shawl embroidered with gems. The muni was greatly delighted with the gift and he at once set off towards Pataliputra. On the way, there appeared many impediments, but overcoming them all, he reached Pataliputra. He went straight to the house of the dancer. The muni who had been overwhelmed by his passion and infatuation and his desire for a union with the prostitute went; and stood near Kosha and said, "Dear one! For your sake, I went to Nepal and brought this extraordinary and expensive shawl embroidered with excellent gems". Saying this, he gave the shawl to Kosha. SHE THREW THE SHAWL INTO A GUTTER Kosha received the shawl from the muni and said, "You have taken a great trouble. In this rainy season, you went to Nepal and brought this shawl. How friendly are you towards me!" The muni was thrilled by every word uttered by her, and felt that they were like drops of manna dripping on his thirsty tongue. He had become totally devoid of all sense in his eagerness for the joy of her company. Lust had annihilated his sense and discretion. Kosha cut the shawl into two pieces. She wiped her feet with those pieces and cast them into a gutter. The muni was taken aback and with a worried mind, said, "Ah, what have you done? You have thrown a shawl worth one lakh into a gutter. With what great toil and labour did I fetch it for you?" The tears flowed from the muni's eyes. There was neither compunction nor agitation in the face of Kosha. She said to the muniraj; KOSHA'S EXPOSITORY REPLY "Oh great muni of the lion's cave ! Do not feel sad. You can get another shawl of that kind but yet you are casting away

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326 THE WAY OF LIFE into the gutter of Samsar the five great vows which cannot be bought even with crores of rupees. I am deeply grieved over this. You have become infatuated with my beauty. For my sake, you went to Nepal in the rainy season. In order to secure me, you brought that embroidered shawl and now discarding your sacred saintly life, you are eager to attain the despicable and low, sensual pleasures of the mundane world. Think a little. Think seriously about this. I knew that you came here to imitate and excel Sthulabhadra". The muni of the lion's cave! It is easy to live at the entrance of a lion's cave for four months but it is impossible to remain unprovoked, by the beauty of a youthful damsel. This is extremely difficult. Only a man of Sthulabhadra's abilities can achieve such a difficult thing. You tried to follow him and to emulate him wrongly and after coming to me, you became a thrall of passion. You could not tolerate the praise bestowed upon Sthulabhadra. You began to burn with jealousy and pursued the wrong path". The muni was stupefied on hearing her words. His raging passion ebbed out. He recovered his spiritual awareness. Kosha told the muni politely and courteously and with decency whatever was to be said to him. She said with a firm voice, "Oh holy man! Shri Sthulabhadraji made me undertake the vows of a Shravika. You came here thinking that I was but a dancer. That is your mistake. During those four months, I danced before Sthulabhadraji; I sang and I gave him delicious food every day, yet his spiritual integrity remained unshaken; he never deviated from the path of dharma. I accepted defeat at his hands. And I found him a tremendous victor over passions. You too are a great muni. You too have performed many arduous austerities in your life, and you are ascending the steps of your spiritual endeavours and attainments. The sensual pleasures of the mundane world are more dangerous than the poison of a king Cobra. Outwardly, those pleasures seem to be fascinating but at once they destroy our spiritual excellence. I beseech you with folded hands to remain firm and disciplined in your attempt to attain moksha and never to give up your objective of attaining moksha.

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DISCOURSE 19 327 Oh, great muni ! As long as I can speak, I will tell you that true happiness lies only in self-discipline. My mind also is filled with Samyamdharma (the principle of self-discipline), what can I do? I am not free to do as I like. Otherwise, even now I would give up worldly life and accept Charitradharma. You are a man of extraordinary merit. That is why you have attained Charitradharma. The sins of your countless lives have been washed away. You are carrying out an extraordinary destruction of Karmas. Your spiritual life is really blessed". THE MUNI OF THE LION'S CAVE RETURNS The great muni stood with his eyes fixed on the ground. His eyes were full of tears. His heart was being burnt by the fires of repentance. A genuine feeling of Pramod (love) had appeared in his heart. Now, he was not jealous of Shri Sthulabhadraji. Even with respect to him he had attained an extraordinary feeling of Pramod (love), the muni said to Kosha, "Kosha, you are a real Shravika of the Jin shasan (the commands of the Jin). I was about to lose my path. But you saved me from a spiritual disaster. You have bestowed a great benefaction upon me. I will never forget this benefaction of yours. You have bestowed upon me the right intellectual vision and you have rescued me from my infatuation. Now, I will return to the holy feet of the Gurudev; I will seek atonement from him for my blunders, and I will be again absorbed in my endeayours to attain spiritual elevation. I will wear on my head the dust of the holy feet of the great muni, Shri Sthulabhadraji who has conquered lust. Dharmalabh (may you be blessed with Dharma). Now I will return to my Gurudev". The muni returned to his Gurudev; carried out the prescribed atonement and purified his soul. But have you understood anything from this or not? The time at which Kosha gave the advice to the muni and the manner in which it was given are of great importance. KOSHA'S MENTAL VISION AND HER MAGNANIMITY 1. Supreme compassion is essential to save a soul that is falling into ruin. This supreme compassion existed in Kosha's

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328 THE WAY OF LIFE heart. She did not think thus, "This muni has come here out of jealousy for my Gurudev Sthulabhadraji. He has come to emulate him, thinking that he is greater than my Gurudev. I will entangle him in the snares of infatuation. I will ruin this jealous man". Kosha did not think in this ignoble and foul manner. 2. Kosha did not begin giving him advice soon after he came to her house and said that he wanted to spend the rainy season there. But she sent him to Nepal; she asked him to fetch her the embroidered shawl and then when the muni began to speak of the value of the shawl, she began to speak of the value of the great vows, he had taken. One's duty does not end with merely giving advice. One must save a soul that is falling into spiritual ruin. Only then one's duty may be said to have been fully carried out. 3. Kosha gave her advice to the muni with great politeness, seriousness and decorum conforming to the principles of right conduct towards the muniraj. In Kosha's words there was no harshness or contempt. She also praised his virtues. WHERE CAN WE FIND SUCH SHRAVIKAS NOW-A-DAYS? If Shravikas are of this level of excellence, and if any muni on account of the emergence of his sinful Karmas makes to them such an improper entreaty; if they reject his entreaties and if they can advise the muni to recover his sense and discretion, then his passion will subside naturally. But it is a misfortune that such Shravikas are rare. It is more than enough if they can at least keep their husbands on the right path. It would be great if a Shravika remains in her path and pursues it. Now-adays, Shravikas see disgusting movies. They go to clubs and they have become victims of many bad habits. What hopes can we entertain regarding such Shravikas? Sometimes we hear that some women try to make Sadhus go astray. There would not be any delay in causing his downfall if his youth and appearance happen to be attractive. From the Audience: If a muni has a strong mind and if he is really disciplined what can a woman do?

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DISCOURSE 19 329 Maharajashri : There is no rule that a muni's mind should always remain firm. Sometimes, the Mohaniyakarma may emerge in his soul and become dominant. At such a time, if a Shravika of the Jinshasan happens to be near him, his lust will rage forth. Into that fire of lust, water should be poured; not ghee. What should be done is to enable the muni to restrain his lust; not to inspire it further. The states of the mind are of three kinds. Do you know fully the nature of munis. They are endeavouring to attain perfection but they are not perfect. The munis also have three kinds of mental states. 1. Vardhaman (progress) 2. Heeyaman (decline) 3. Avasthitha (stable) The mental state of every jivatma is of the same kind. Some times, noble thoughts keep flowing like a stream; sometimes, noble thoughts keep declining; and some times, they remain static. In the same manner ignoble thoughts keep increasing; sometimes, they keep decreasing; and sometimes, they remain static. The life of a muni is such that at most times, noble thoughts can remain progressive in his mind; or at most times, they can remain static. But sometimes when Moha arises, his noble thoughts decline and disappear; and ignoble thoughts become domineering in his mind. At such times, if a sensible and discreet person is near him or if an enlightened person is near him, he or she can pacify his Moha or passion by means of exhortation and persuasion. But if the person near him happens to be senseless, indiscrete or infatuated his fall is certain. The muni of the lion's cave was fortunate in having at that time such a sensible and enlightened Shravika as Kosha. She was of course a dancer profession. But, at heart, and in her way of life, she was a Shravika. Though she was enjoying sensual pleasures, she did not consider them acceptable and beneficial. She had no interest in them. If that was not so, she would have been tempted to possess the embroidered shawl worth a lakh of rupees.

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330 THE WAY OF LIFE TEMPTATION IS REALLY AN EVIL Now-a-days, even a two-rupee cinema ticket can tempt people. Some women and girls of the middle and the poorer classes are prepared to sell their chastity for a two-rupee cinematicket. If they could get a shawl worth one lakh, they would sell their whole lives. The temptation of money is very great in life. Even very good people are tempted by money. Kosha was not tempted by a shawl worth one lakh rupees. She was a dancer; wasn't she? You call her a prostitute, do you not? Though she was a prostitute, was she tempted by the shawl or not? She was not. Not only that, she also bestowed a great benefaction on the muni. She enabled the muni to discard his mental weakness and to regain mental and spiritual strength. She kindled the light of knowledge and dispelled the darkness of infatuation in him. Therefore, she was a true Shravika. Some munis who did not meet such sensible and discrete Shravikas were caught in the meshes of lust and fell into spiritual ruin. Why did the great muni Ashadabuthi fall into spiritual ruin? Two girls, the daughters of a Natyacharya (a teacher of dancing and acting) who were not Shravikas joined together and brought about Ashadabuthi's fall. Nandishena, a great muni met a prostitute who was not a Shravika and fell into ruin. Another muni by name Aranik also fell into spiritual ruin because of a woman who was not a Shravika. "WHO IS A TRUE SHRAVIKA ?" Merely, by birth in a Jain family, a woman does not become a Shravika. A woman does not become a Shravika merely by going to the temple or to the Upashray or by performing such austerities as Samayik and Prathikraman. In order to remain a true Shravika and in order to become a true Shravika in her life, a woman requires mental strength, will-power, true knowledge, discretion, sense and the otherworldly aspirations. Where can we find such qualities now-a-days? Mental strength has become a rarity. No one has philosophical knowledge. Sense and discretion are disappearing, and the otherworldly attitude is not to be found among people. Man is entangled in thinking

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DISCOURSE 16 331 of the sorrows and joys of the present life. It is useless to have any extraordinary or high expectations regarding such women. Those who cannot set right their own lives or the lives of the members of their families cannot surely help the development or spiritual progress of others. How can they save those who are falling into ruin ? ALWAYS KEEP THE FLOWERS OF LOVE BLOOMING IN YOUR LIFE When the emotion of love regarding the superiority of Sthulabhadra appeared in the heart of the muni of the lion's cave, he realised his blunder. Again, he became absorbed in Samyamadharma (a life of austerity). He recovered his equanimity and it became firm. He did not feel jealous of others. On the contrary, he experienced felicity at the sight of others' felicity. You will dive into the ocean of equanimity and of extraordinary spiritual ecstasy, if you experience felicity at the sight of the felicity of other people. Your mental peace will keep increasing and your spiritual progress will continue. Upadhayay Shri Vinayvijayji says this in his great work: Shri Shantasudharas pramodamAsAtha guNaiHpareSAM yeSAM matirmajjati sAmyasindhau / dedIpyate teSu manaHprasAdo guNAstathaite vizadI bhavanti / "The intellects of those who experience felicity seeing virtues in others always bathe in the ocean of equanimity; their mental peace is always resplendent and their virtues show themselves in a special and emphatic way". Therefore the great man says this addressing himself : vinaya, vibhAvaya guNaparitoSam parihara dUraM matsaradoSam // "SEE ONLY THE VIRTUES OF THE VIRTUOUS, DISCARD YOUR JEALOUSY AND BE COURTEOUS !".

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332 THE WAY OF LIFE VIRTUES ARE PRESENT IN EVERY JIVA Please understand a point. You cannot find in this world anyone who is completely virtuous. You cannot find a person who does not have even a single vice or weakness; and who has only virtues. In every person, there will be some fault or vice. The Jivatma who is in the guise of man has countless weaknesses and vices. Since this is the actual situation, you must see only virtues in others. Of course, this is not an easy matter. In every Jivatma there are necessarily some virtues. The only thing is that you must have the attitude of seeing virtues. If you have this attitude, you can see virtues. Virtues can be seen only if you have that attitude. If you have the tendency of seeing vices you will see only vices. Those who see vices do not experience felicity at the sight of others' happiness. Without the capacity for experiencing felicity at the sight of others' happiness you cannot attain Dharma. For countless lives, jealousy and envy have been natural for Jivas. You must aim at rooting out that defect in you. "There should not be even the slightest jealousy in my life". You must think of the benefits that accrue from the attitude of love. ADORE VIRTUES TO DESTROY YOUR JEALOUSY In order to burn away jealousy begin to adore the virtues of others. When you see virtues in others whether they are great or small, praise them. But you must be cautious about this. You should not adopt the attitude of praising the virtues of people in their presence and caluminating them deprecating their vices in their absence. I met a Sadhu. He had the habit of praising the virtues of others in their presence and condemning their vices secretly. On account of this evil habit, he had no friends. The friends he had, became estranged from him. Even the few close friends he had, kept away from him. Jealousy automatically disappears if you develop the habit of praising virtues. But you must, remember that without a capacity for seeing virtues; and without love for virtues, you cannot admire virtues. You cannot love virtues without an eye

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DISCOURSE 19 for virtues. The quality of love has its roots in the attitude of seeing virtues. Cultivate an eye for virtues. Do not allow it to end. Blindness to virtues is more harmful than physical blindness. 333 I have come across some people who perform spiritual austerities but who do not admire the virtues of others. Sometimes, they say: "Now-a-days, we do not find any virtuous people in this world". Yes, they regard themselves as virtuous. They do not regard others as virtuous. On account of the tendency of seeing only vices, the hatred for jivas has increased so much in those people that only God knows what terrible ruin will befall them. Those who hate jivas and love inert objects will surely fall into spiritual ruin. Even in the present life they will not have peace of mind, equanimity and felicity. The great acharya says that the hearts of those who perform spiritual austerities, must be full of amity. It is essential that you must give the highest place in your life to these four sublime emotions. Of these four qualities, we have discussed amity and compassion; and now we are discussing love. We have to discuss the main points relating to love, and we have to describe its kinds but not to-day. This is enough for today.

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waxaavaraavaravaara * By the recollections of the virtues of some people; if your heart leaps overjoyed; if the ocean of felicity rolls in your heart; if your heart begins to dance, with delight; ......that is called Pramod or love. Even praise must emerge from the heart. * The love that arises through the medium of virtues is lasting. The love that depends on beauty and money is short-lived. This kind of love disappears like air within the twinkling of an eye. Jordaxararaarnavaara * Love arises from seeing virtues. Hatred emerges from seeing vices. Where there is love, the mind experiences inordinate felicity; and where there is hatred, the mind burns with unhappiness Even such a great scholar and Acharya as Bhagwan Shri Haribhadrasooriji remembers at the time of the composition of every grantha of his, the great Sadhvi Yakinimahattara who bestowed dharma upon him, that too, by describing himself as her spiritual son. @axaaaaxsaraswa aurama DISCOURSE 20 The great scholar, Acharya Shri Haribhadrasoori has defined dharmatatvas in his grantha, entitled, Dharmabindu. In this world, many people speak of dharma but in reality most people do not know the meaning of Dharmatatvas. Where is any desire in people to know the meaning of dharma ? Dharma is the source of all serenity and felicity in the world. Yet people always ignore dharma. They do not care to know its meaning. In the world, always sin keeps its sway. Do you know the result of this ? All the sorrows, agonies and agitations that prevail in life are the creations of sin.

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DISCOURSE 20 335 WHEN DHARMATATVA IS ALIVE ...... THEN I like to exhort you to understand dharmatatvas rightly and thoroughly. I will leave it to your discretion to decide whether you should perform spiritual austerities or not. You realise this truth that if you love a dharmatatva, you will acquire a thorough knowledge of it either through listening to others or through study; and it will become a living force in your life. Dharma will one day radiate from you. The beauty of dharma will decorate your life. The radiance of dharma will fall upon your mind, voice and body and will make them resplendent. Your thoughts and contemplations will be suffused with dharma. Dharma will manifest through your voice and the effect of dharma will fall upon every action of yours. You will attain extraordinary felicity and serenity. In case, the merits of your previous janmas are not adequate you may get less of physical enjoyments but if you give a place to dharmatatvas in your life, you will attain an extraordinary inward serenity and spiritual felicity. Felicity is not so important as serenity. Felicity is not so essential as spiritual bliss. Believe that you have acquired the felicity of the whole universe if you have peace and happiness. Do you believe this? You run madly after physical enjoyments. When that is so can you realise the value of spiritual bliss ? WHY IS LOVE ABSENT ? Well, today I will tell you about the great men who possessed the sublime quality of love, the capacity to experience felicity at the sight of others' felicity. When you hear about them, your way of thinking itself changes. You will realise that in this immense universe, there are great men who embody countless virtues. You see only those who are around you and your world is very small. Even in that narrow world, you see with a narrow eye and with a narrow mind. Therefore, you are unable to experience pramod or love. PRAMOD MEANS LOVE Pramod Bhavana or love is the name given to that quality which impels you to experience joyful emotions and felicity

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336 THE WAY OF LIFE when you remember the virtues of others and which impels you to experience spiritual delight at the sight of the virtues of others. You must love those great men for their virtues. A scholar has said that the English equivalent for Pramod is love. I like this equivalent for Pramod. You should love great men through the medium of virtues. In this world, people out of ignorance and infatuation, make gestures of love towards each other through the medium of selfishness. Love ..... all love - all speak of love but that is not true love. It is only a travesty of love. It is only passion rendered foul with selfishness; it is nothing else. Sensible and enlightened people love jivas only through the medium of virtues. From the Audience: In this world, we know only how to love others for money. We do not attach so much value to virtues as we attach to money. When that is so, how can there be love for a virtuous man ? Maharajashri : That is why, I exhort you to change your attitude. You love wealthy men because you love wealth. You have given value to money. You keep giving importance to such virtues as ability, politeness, renunciation, supreme objectives, benevolence etc., and naturally you will begin to love men of virtues also. In other words, you will develop a high regard for them; you will admire their virtues and you will approve of their virtues. Love only for money and beauty! From the Audience : Old people love money; young people love beauty. In the present day world, love for money and beauty has been increasing endlessly. Maharajashri : As opposed to this, in countries like America love for money and beauty has been decreasing. Thousands of Americans giving up their love for money and beauty are coming to India in search of serenity and felicity. Money and beauty can give momentary pleasures but they cannot give mental or spiritual serenity or felicity. You ask those Americans and they will tell you how burdensome and disgusting life becomes without inner peace and felicity. Well, you cannot live without enjoying the pleasures of money and beauty. But

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DISCOURSE 20 337 do not become slaves to them. Do not think that wealth and beauty are inseparable from life. Believe that even without money and beauty, life can be happy and peaceful. If you do not love wealth and beauty you will be able to adore and admire men of virtue and your regard for them keeps increasing. LOVE BASED ON VIRTUES ALONE IS LASTING Please understand another point. Love arises by means of an appreciation of virtues, and that love is permanent. The love that is based on money and beauty is short-lived because wealth and beauty are transient. If love depends on beauty, it disappears when that beautiful person becomes ugly for some reason. Similarly, the love that depends on money disappears when wealth disappears but virtues do not change thus. Therefore, the love based on virtues does not end. Your attitude of admiring virtues in others should not end. In the Grantha called Shodashak, four kinds of Pramod or love are mentioned. 1. Love for only happiness. 2. Love relating to the happiness in this world. 3. Love relating to worldly and other worldly happiness. 4. Love relating to supreme and imperishable bliss. First of all, we shall consider the fourth one; then we shall consider the third one; next we shall consider the second one and we shall consider the first. last. AMITY FOR THE THIRTANKAR PARAMATMAS You must have boundless affection and amity in your heart for those Thirtankar Paramatmas who have shown us the path of the Supreme and imperishable bliss; who have described it to us and who have offered their guidance to help us to pursue that path. By means of a contemplation on the Thirthankar Paramatma's virtues, his life and his benefactions, love appears in our hearts and it will increase. Even if we contemplate on his four great virtues namely his enlightenment, his vision, his victory over the inner enemies and his endless and boundless vitality, love appears in our hearts for him and it will fill our hearts.

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338 THE WAY OF LIFE He in whom attachments, hatred, infatuation and ignorance do not exist will be surely in a state of bliss. His happiness is imperishable and indescribable. The people in this world believe that there is happiness in attachments; so they cannot even imagine the happiness that arises from a victory over the inner enemies. The happiness of a Vitaragi is millions of times greater than the happiness of a man who has attachments. It is said in Prashamarati yatsarvaviSayakAMkSobhavaM sukhaM prApyate sarAgiNA / tadanantakoTiguNitaM mudhaiva labhate vigatarAgaH // Compared to the happiness of a man having attachments, the happiness of the vitarag is millions of times greater. A vitarag can be Sadeh (in the mortal body) or videh (bodiless). Thirtankars and Kevalgnanis are vitarags with mortal bodies. When they attain moksha they will become bodiless vitarags. The happiness of vitarags in the mortal bodies and of those who are bodiless is the same. Your heart must overflow with love for the same such vitarags who enjoy supreme bliss. You must have love for that kind of happiness. You must have love for their supreme virtues also. Arihant Paramatma is the embodiment of countless virtues. Millions of people are attracted towards him. You can see the unique merits of Thirthankars in his Samavasaran and you will be delighted. From the Audience : How can we go to their Samavasaran? Now-a-days either in India or in this world, there are no Thirtankars. WITNESS THE SAMVASARAN IN YOUR IMAGINATION Maharajashri : There are no Thirtankars at present either in India or in this world. Thirtankars are abiding in Mahavideh; but you cannot go there. It is completely impossible to go there but if you desire to go there, you can go to the Samavasaran in your imagination. Imagine the Samavasaran and then with concentration, see the Thirtankar Paramatmas. What astounding forms they have! After having seen their forms devotees would not be fascinated by the form of anyone in this

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DISCOURSE 20 339 world. All the forms in this world are colourless and insipid. In your imagination, you visualize their eight kinds of radiance which are called " 972gfact". You will feel immensely happy. The Ashoka tree, the three umbrellas, the Chamaras (fans), the Bhamandal (the halo) the splendid throne, the divine voice, the heavenly trumpets and the shower of flowers - these are the eight Prathiharyas or splendours. The Samavasaran constructed by heavenly beings is magnificent and fills the beholders with great delight. Even the visualization of the Paramatma would inspire in you love for him and also would inspire in you amity and reverence for him. Without such intimacy, how can there be love or reverence ? WITHOUT INTIMACY THERE CAN BE NO LOVE Even in this world, can you have love for anyone without intimacy? You were intimate first with those whom you love later. We become intimate with some naturally but we have to develop intimacy with some. We have to develop intimacy with the Paramatma. If there are no Thirtankars at present in this world existing in the human body, you have to develop intimacy with the Paramatma in your imagination, at least. In achieving this intimacy, the temple and the idol of the Paramatma can help you. The idol of the Paramatma can virtually make you feel that it is the Paramatma embodied. In order to realise your vision in the idol you must keep your eyes and mind concentrated on the idol of the Paramatma. WITH WHOM DO YOU DEVELOP INTIMACY IN THE TEMPLE ? All of you go to the temple every day; is it not so ? Every day, you see the idol of the Paramatma and worship it; do you not ? While having a darshan of the Paramatma and while worshipping him, do you have this aim ? "I should develop intimacy with the Paramatma because I should love him". No. You do not have this aim. Therefore, while having a darshan of the Paramatma; and while worshipping him, you cannot con

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340 THE WAY OF LIFE centrate your mind and eyes on the Paramatma. Can you concentrate your eyes on the idol of the Paramatma ? Can you contemplate with concentration on the Supreme virtues of the Paramatma ? No. You cannot; the mind keeps wandering through the lanes of Samsar because Samsar appears meaningful to you and you feel that you should love Samsar and so you develop intimacy with Samsar. Even in the temple you would like to seek familiarity with house-holders. Is that not so ? Why is the temple built ? Is it to enable you to develop intimacy with the Paramatma or with the people of the world ? You speak about your life, your family and your society in the temple; is that not so ? Remember that in the temple of the Paramatma, you must love the Paramatma and you should develop intimacy with him. If you do other things in the temple, a dreadful punishment awaits you. The power of Karma will punish you. Therefore, I exhort you to be careful. You may be wealthy people; you may be beautiful or handsome people and you may be intelligent people but the power of Karma does not forgive any offender. The best place where you can visualize the Paramatma is the temple. The idol of the Paramatma is the best aid to achieve this objective. In fact, this is the purpose of your having a darshan of the Paramatma, of worshipping him and of glorifying him. You must bind yourself with the Paramatma with your innate love and that innate love emerges only from a close intimacy. YOU MUST READ THE LIFE-HISTORIES OF THE PARAMATMAS You must read the life-histories of the Thirtankar Paramatmas. If you read their life histories, you will develop love for their great achievements and actions. "The Thirtankars performed such sublime actions !" You will develop reverence for them. When you read the life-history of Bhagwan Rishabhdev; you will find that in his previous Janma as Jivananda Vaidya, he showed great devotion to a sick Sadhu and served him. This story will amaze you. If you read the life history of Bhagwan Mahavir, you will find that in his earlier Janma as Nayasar, he was absolutely hospitable to guests. This story

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DISCOURSE 20 341 will fill you with delight. If you read the story of Shanthinath you will find that in his previous life, he was king Megharath and that he gave away his body completely in order to save the life of a bird. This story will inspire in you love for the Bhagwan. Of course, Mahavir did not get angry even with Sangam and Goshalak, who placed many impediments in his way. Will not love for the Paramatma spring in your heart when you visualise in your imagination, Bhagwan Mahavir, the compassionate ? Will you not develop love and amity for the Supreme being, Bhagwan Mahavir who did not get angry with the cowherds who drove spikes into his ears ? Study with concentration the twenty seven lives of Bhagwan Mahavir and you will come across such astounding events that will impel you to love and adore the Paramatma. Love appears for the Paramatma in your heart. MENTAL FELICITY BY LOVING THE PARAMATMA The very first principle of Pramod or love is Paramatma. tatva. You must develop absolute love for the Paramatma and the supreme and imperishable bliss. In other words, you must develop love for the Paramatma. As your love for the Paramatma increases, your attachment for the shallow and worthless and mundane pleasures will decrease. Your love for the people of this world who have attachments and hatred will decline. Your mind will be filled with peace and felicity. Every moment your innate felicity will increase. On account of a contemplation of the virtues of the Paramatma, you will attain mental felicity. On account of a contemplation of those virtues, virtues will increase in you also. Virtues will flourish in your heart and the real form of your soul will shine out. SADHUS ARE WORTHY OF LOVE (PRAMOD) Just as the Arihantas and the Siddhas have attained the state of supreme bliss, supreme felicity and absolute freedom from all agitations, Sadhus also who have renounced all worldly bondages endeavour to attain the supreme and the imperishable bliss. So they too deserve appreciation, honour and live. Always

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342 THE WAY OF LIFE those great Sadhus are absorbed in spiritual contemplation. They abide in absolute peace; they observe the five codes of conduct namely Jnanachar (pursuit of knowledge) Darshanchar (pursuit of right vision) Charitrachar (pursuit of right conduct) Tapachar (pursuit of austerities) Viryachar (pursuit of spiritual activities. They live according to the five great vows namely. 1. Pranathipathavirman (abstention from causing voilence) 2. Mrishavadavirman (abstention from speaking falsehood) 3. Adattadanavirman (abstention from stealing) 4. Maithunaviraman (abstention from sex) 5. Parigrahavirman (abstention from attachments) They abide in deep caves in mountains and are always absorbed in deep meditation. These great men who have cut off all worldy bondages experience extraordinary innate felicity and spiritual bliss. Only the omiscient can describe their bliss. They deserve your love and adoration for their mighty achievements. In the same manner, you must love and adore the great men who are enlightened; who are always engaged in scriptural studies; who deliver discourses on dharma; who are always serene; who have controlled their senses and who keep propagating the commands of the Paramatma Jineshwardev, and who keep it always resplendent. PRIDE BRINGS ABOUT A FALL You must keep your mental eyes open to realise the greatness and virtues of these great men. If you do not have Gunadrishti (an eye for virtues) you will see defects in those great men also. The jivas, which are in the guise of the human body do have defects and weaknesses. You can see virtues in them if you have an eye for virtues. You will see defects in them if you have an eye for defects. Jamali Muni saw defects even in Bhagwan Mahavir. He felt that the words of the Bhagwan were false. The Bhagwan said, (what is happening is deemed as having happened). A statement is made thus. This kind of spoken language exists in life. If somebody says, "I am preparing food", it means, food is prepared. This kind of expression is admissible. Bhagwan Mahavir tried for many days with many

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DISCOURSE 20 343 illustrations to make Jamali Muni understand this truth but he could not understand it; nor could he believe it. Slighting the Bhagwan; giving up his company, he went away. He lost his way because of his extraordinary egoism or pride. Pride causes a fall. The great munis who are absorbed in the endeavour of selfrealisation experience boundless felicity. They never experience sorrow. They experience only supreme happiness. You should have love and adoration for them, in other words, in your hearts, there should be abounding love for them. THE HOUSE-HOLDERS POSSESSING FAITH, KNOWLEDGE AND RIGHT CONDUCT ALSO DESERVE LOVE AND ADORATION You should love and adore even those house-holders who inspite of being house-holders possess enlightened faith, firm faith in the dharma expounded by the Paramatma Jineshwardev; who carry out with faith the four kinds of spiritual activities namely. 1. Benevolence 2. Discipline and chastity 3. Austerity 4. Auspicious aspirations for others. You must love and adore their benevolence, their self-discipline and chastity, their austere spiritual activities and their auspicious aspirations for others. Regard for them should keep increasing in your heart. You should never feel jealous of them. Would you feel happy when you see somebody, a member of your faith makes large donations for noble causes, gives away a gift of a lakh or two lakh rupees and when such a person is honoured by society? Would you not appreciate his benevolence and charity? No. Not at all. Would you appreciate and admire the members of your faith? If you do so, at once, you will direa ctly go to Siddhashila and attain moksha. You will only say this about philanthrophic and benevolent people. "Oh, we know this great man and his magnanimity! We also know his ignoble

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THE WAY OF LIFE conduct. On one hand, he does ignoble acts but on the other hand, he gives charity and donations. We know his tricks. He gives charity and donations only to cover up his ignoble actions". 344 THE TENDENCY TO SEE FAULTS BRINGS ABOUT EVIL CONSEQUENCES This is the tendency of seeing only the defects and faults. You are house-holders and you are entangled in the countless sinful tangles of the Samsar. Defects are there! Faults are there. We can see as many faults and defects as we want to in you who are the people of the world and who are jivas existing in the guise of human form. There is nothing special in this. There is speciality if you can see virtues in those jivatmas that are filled with vices. Someone performs such an excellent austerity as Masakshaman fasting for a month continuously and some people who love virtues in others give him presentations. When you see this, would you live that house-holder who performed the austerity? Will amity spring in your heart for him? No, you would only say, "Oh, he has carried out a great austerity! We know his activities very well. Do you know why he has performed this austerity? Only in order to collect a lot of money. Only in order to secure expensive gifts". Though some people are steeped in sin, they entertain some noble and lofty aspirations in order to get rid of their sins. This kind of propensity must be appreciated and honoured. EVEN SADHVIS ARE WORTHY OF ADMIRATION AND APPRECIATION You must have love and adoration for the Sadhvis who are immersed in studies and meditations every day; whose minds are chastened by the three gems of Jain conduct, namely, the right vision, the right knowledge and the right conduct and who conform to the five great vows of non-violence, truthfulness, non-stealing, celibacy and attachment. Seeing the ignoble or indiscrete conduct of a few Sadhvis, you should not generalise and blame all Sadhvis. Angels are bright still, though the brightest fell. You must be careful and cautious not to enter

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DISCOURSE 20 345 tain any ill-feeling or evil thoughts about those Sadhvis who are engaged in spiritual activities, who are absorbed in studies and meditation; who show devotion to and render service to their spiritual heads and seniors with dedication and who protect their chastity with constant care and awareness. In the Dharmashasan expounded by the Paramatma Jineshwardev Sadhvis also have an important place. We can find Sadhvis carrying out many lofty austerities. Even today there are many Sadhvis who have performed thousands of Ayambils. We can also see many Sadhvis who have memorised thousands of slokas and who every day engage themselves in spiritual studies. We can see many Sadhvis who render service to spiritual seniors with devotion and politeness. In these days, when life abounds in physical and sensual passions, it is not an easy task to spend life renouncing all the means of worldly pleasures and carrying out vows and austerities strictly. You must love and adore such noble Sadhvis. In our Dharmagranthas, we can read about the great Sadhvis Bramhi and Sundari etc. who lived during the time of Bhagwan Rishabhadev, who showed the path of Kevaljnan to Bahubali. Brahmi and Sundari did it! Who transformed Haribhadrasoori, the author of Dharmabindu from a priest to a great muni? Who established dharma in the heart of Haribhadrasoori, the priest? That historic thing was done by a great Sadhvi by name Yakinimahattara. Such a tremendous scholar as Haribhadrasoori gave the place of mother to her and in all the works he wrote, he introduced himself to his readers as Yakinimahattarasunu or the spiritual son of Yakinimahattara. I suppose you know this story relating to Haribhadrasooriji. From the Audience: No. We do not have the opportunity of hearing such stories. Maharajashri : Do not worry. I will narrate the story to you. All of you hear that great story during this Chaturmas. But you will not gain anything by merely hearing the story. After hearing it, you must contemplate upon it and assimilate it. After hearing the story, whether you are in your houses or

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346 THE WAY OF LIFE in your shops, whenever you get sometime, you contemplate upon and assimilate what you hear during this discourse. ACHARYA SHRI HARIBHADRASOORISHWARJI Haribhadra was the court-priest in the royal court of Chitor. He had attained an absolute mastery over all the Vedas, Vedangas and the fourteen branches of knowledge. He was a very famous scholar but besides being a great scholar, he also had a weakness or a defect in his character. He was extremely egoistic and proud of his learning. He believed that he was the greatest scholar in the world. It is said that he always had a bandage tied to his belly. He used to say, "I am such a great scholar that I should not bow to anyone. That is why, I aways tie my abdomen with a bandage". Haribhadra always carried a ladder with him. He used to say, "If any scholar desiring to engage himself in a disputation fears me and flies into the skies I will climb to the skies by means of this ladder and will drag him into a disputation". He used to carry with him a small net also. He used to say, "If any scholar fearing me conceals himself in a lake or in a river, I will catch him with this net and will defeat him in a disputation". "I will achieve a victory". He was absolutely confident of this. He had a sound and profound scholarship. No scholars who came to the court of Chitor went back victorious. Haribhadra, the priest used to defeat them all in arguments, harshly. One morning he happened to be going on a road in the city. There was a Jain Upashray on the side of the road. In the morning, the Sadhvis in the Upashray were carrying on their spiritual studies. One Sadhvi was reading out the scriptures with a clear and articulate voice. Even those walking on the road could hear her voice. At that time, the Sadhvi was memorising a sloka written in Prakrit. cakkIdurga haripaNagaM cakkINa kesavo cakkI / - kesava cakkI kesava du cakkI kesI ya cakkI ya // (anter um fagfoto) Haribhadra heard this sloka and he stood still there. He tried to understand the sloka but he could not. He tried again

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DISCOURSE 20 347 and again, yet he failed to understand it. He had taken a vow, "If I cannot understand any shastra or any theory and if anyone makes me understand it, I will become his disciple. Whatever condition that scholar puts forth in order to make me understand the shastra or theory, I will act according to it". He had not openly stated that vow but he had taken it and kept it in his mind firmly. This was his valued worth of himself. It is not an easy thing to act according to one's vow or determination which is not openly stated. People break even the vows that they openly make or take. They do not even care to conform to their stated determinations and vows. When that is, so, where is the question of people acting according to their unexpressed vows ? Now-a-days, the will-power of people, has grown weak and broken. Man has become mentally weak. It has become difficult for people to carry out their spiritual vows. It has become easy for them to break a vow taken to carry out an austerity. Just as people do not have the strength of mind to carry out their spiritual vows, they do not have strength to act according to their words and vows even in their worldly life. Now-a-days, divorces have become common. What is a marriage? Marriage binds man and woman to live as husband and wife and to be loyal to each other in thought, word and deed, throughout their lives. This is a sacred bondage. Weak-minded people cannot conform even to the sacred marriage vows. The special worth of great men is this. They possess great strength of mind and so they carry out their vows not caring even for their life. This special virtue appears in a man at the very beginning of his pilgrimage to attain spiritual development. __ 'prANAn tyajati dharmArtha, na dharma prANasaMkaTe / ' "They give up their lives for dharma; but they do not give up their dharma in order to save their lives." THE PRIEST HARIBHADRASOORI MEETS THE SADHVI IN THE UPASHRAY Haribhadrasooriji himself has described this event in his work, Yogadrishti Samucchaya. He could not understand the

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348 THE WAY OF LIFE sloka, "Chakki Dugam" which the Sadhvi was studying and memorising. He entered the Upashray. In the Upashraya, an elderely Sadhvi sat resplendent on a Kashtasan (a seat of wooden planks). Haribhadrasoori saluted her with folded hands and with a bent head and then asked her standing at the threshold of the room, "May I come in ?" The Sadhvi blessed him saying 'Dharmlabh' (May you gain dharma) and she permitted him to enter the room. Haribhadrasoori tasted the sweetness of Manna in the blessing that she uttered. On seeing the Sadhvi, he experienced an inordinate internal felicity. After saluting her and after complimenting her, he said, "Oh worshipful and sacred Mother! I heard the sloka. Chakki Dugam which was being recited here. I have not been able to understand its meaning. I have come to you with the desire of knowing its meaning from you. Kindly do me the favour of explaining the sloka to me". THE SADHVI'S PROPER REPLY The Sadhvi, Yakinimahattara guessed, "This great man must be the priest Haribhadra". She was very shrewd and intelligent. She said, "Oh great man! In our Jain dharma only Sadhus have the authority of explaining Sutras. A Sadhvi cannot explain the meaning of a Sutra. Therefore, if you want to know the meaning of the Sutra, kindly approach our Gurudev". She said this to Haribhadra with great tenderness and compassion. "Where is your Gurudev ?" Haribhadra asked, "He is staying in the Upashray near the Jain temple !" the Sadhvi replied. THE SADHVI'S SPIRITUAL VISION How shrewd and incisive the Sadhvi was! She did not explain the meaning of the Sutra herself because she knew that he was not an ordinary man and that he was a priest who would never set foot in a Jain temple or a Jain Upashraya and that he had entered a Jain Upashraya by some happy chance, and she also thought that he must meet the Gurudev. She thought,

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DISCOURSE 20 349 "The acharya is an enlightened person and he knows the significance of substances, place, time and the right mental state appropriate for occasions. If I explain the meaning of the Sutra to him, he will return after knowing it and he will not meet the Gurudev. He has come here to know the meaning of one sloka. But he must go back inspired with a desire to achieve his spiritual development. He must carry with him the fragrance of the Jain Philosophy". How compassionate was the Sadhvi ! How much compassion and concern she had for the spiritual development of other people ! She knew that one day the same priest; Haribhadra had gone into the Jain temple and had made fun of the idol of the Paramatma. Yet she was not angry with him. "He too must attain the knowledge of dharma". She had this emotion of compassion at her heart. She was not angry with an offender. On the other hand she was compassionate with him. This is the greatness of a saintly heart. In the world, people despise offenders and treat them with anger and contempt but the attitude of a saint is an enlightened one. Haribhadra who possessed an incisive intellect at once realised that the Sadhvis' Upashraya was resplendent with serenity and spiritual felicity. It was under the control of right discipline and spiritual command. He again saluted the Sadhvi and she bade him goodbye. She blessed him saying Dharmlabh (May you gain dharma). In the heart of Haribhadra, there arose the emotion of Pramod (love and admiration) for the great Sadhvi. Therefore, her words made a deep impact on him. From there, he went straight to the Jain temple because the Acharyadev was staying in the Upashraya attached to the temple. The noble personality of the Sadhvi, her words and the serene and holy atmosphere of the Upashraya had made a deep impact on Haribhadra. He felt a high regard for the codes of conduct of the Jain Dharma. Therefore, he went into the Jain temple and with a heartfelt devotion, he praised the idol of the Paramatma. Once terrified by an elephant that was running madly in the streets, he ran into the same temple and on that day, he made fun of the idol of the Paramatma.

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350 THE WAY OF LIFE vapureba tavAcaSTe spaSTaM miSTAnna bhojanam / nahi koTarasaMkhye'gnau tarurbhavati zAdvalaH // "Oh Lord ! your body which is so well-built shows that you have eaten excellent food because if there is fire at the roots, the tree cannot be green (so also when a man is austere he cannot be so hefty)". At that time, he had hatred and contempt for Jain dharma but on this day, he had no hatred or contempt. On the other hand he had a high regard, reverence and love for it. The feelings in the heart of a man manifest themselves through his actions. Yes, the case of hypocrites and pretentious people is different. They do not reveal their true feelings outwardly. Hence, it may be said that, "There is no art to find the mind's construction in the face". But that is not the case with frank and open-hearted people. They reveal their feelings through their actions. Such men conduct themselves reverently and nobly towards the persons, the places, the dharmas for which they have love or admiration. Their conduct with respect to those things will be exhalted. Love and admiration must appear in the heart. Difficulties arise when jealousy, hatred or contempt take the place of love. Therefore, I exhort you to love and admire with all your heart those who are virtuous and noble. Wherever you see virtues, you must love them. Love appears when you see virtues and hatred appears when you see vices. Where there is love, there is felicity. Where there is hatred, there is perplexity. HARIBHADRA MEETS THE ACHARYADEV On this day, Haribhadrasoori visualized true Vitharagatha (victory over the inner enemies) in the idol of the Paramatma. vapureva tavAcaSTe bhagavan vItarAgatAm / nahi koTara saMsthe'gnau tarurbhavati zAdvalaH // "Oh Lord ! Your strong body shows your mastery over passions because if there is fire at the roots of a tree it cannot be green" (fire here means passions). His eyes were filled with

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DISCOURSE 20 the tears of joy. The sloka he uttered spontaneously in glorification of the Lord was heard by the Acharyadev who was in the Upashray. He was familiar with the voice of Haribhadra. He at once understood that it was Haribhadra who was uttering the song of glorification. The Acharya experienced inexpressible joy. He noticed many good omens. Haribhadra went to the Upashraya to meet the Acharya. On having a darshan of the Acharya, he saluted him and asked him, "May I come in?" After getting the permission of the Acharya, he went and sat at the feet of the Acharya after saluting him again. The acharya blessed him saying "Dharmlabh' (May you gain dharma) and the Acharya made enquiries about his welfare in a courteous manner. Haribhadra told him the purpose with which he had gone there. The Gurudev understood that Haribhadra had developed love and admiration for the Sadhvi and devotion and veneration for the Paramatma. He said to Haribhadra, 351 THE GURUDEV'S LOVING REPLY "Oh great man! The Jain Dharma has prescribed a methodical way of studying the scriptures and the study has to be carried out, step by step. You can attain a true knowledge of the Jain dharma only by means of a methodical and systematic study because it is very profound, very vast and very lofty. The inner meaning of Jain Dharma, its mysteries and profundities can be understood only when a man studies it as a Sadhu. In order to understand thoroughly the philosophy of Anekantavad and the seven types of Nayas or aspects of logic, one has to reside with a teacher and learn them from him. What do you gain by knowing the meaning of one sloka ? It is a sloka composed in the Jain dialect and terminology. Its meaning is also simple. Since you are a great genius, a man of determination and a man of sense and incisiveness, you can become an outstanding scholar in the scriptures and you can give light to countless jivas who are groping in the darkness of ignorance. This is truly the fruit of the human existence. Human life becomes meaningful only when a man gives light to others".

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352 THE WAY OF LIFE The lofty and compassionate words of the Gurudev made a deep impact on Haribhadra's heart and the impact imparted an ineffable felicity to his heart. Haribhadra remembered his vow. He also understood the suggested meaning of the Gurudev's words. The melodies of ecstatic delight everberated in his mind, heart and soul. The time is up. This is enough for today.

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avaravaaraNaravaansara * Now-a-days, it has become common for people to disgrace men of virtues; to scoff at them and to make fun of them; to treat with contempt those who are prosperous and happy and to make adverse remarks and comments upon them. garaxaroarsaraarbara Those who have done such noble actions as helping others; and have carried out sacred austerities and have maintained chastity etc., in their previous janma, attain and enjoy various kinds of pleasures and delights in the present life. We should not feel jealous of them. * The first condition of Pramod or love is that you should not envy others. * Jealousy poisons love. The poison of jealousy always destroys the emotion of exalted love. * The mental cruelty of jealousy crushes the bloom ing flowers of love. Escape from this monster of jealousy. NOMBONBONBeroeroexerce DISCOURSE 21 The great benefactor, the erudite scholar, Acharya Shri Haribhadrasooriji has described the true form of dharma in his work, "Dharmabindu". Just as he has described the nature of Dharma, he has also described the kind of heart that one should possess in order to perform spiritual austerities aright. Even if the spiritual austerity is pure, if the heart of the doer is impure, then it is not dharma. What a stern injunction has the great Acharya given ! If you want to attain Dharma, first purify and chasten your heart. Discard from your heart, such feelings as hatred, contempt and abhorrence for others. Let the flowers of amity, compassion, love and neutrality bloom in the garden of your heart. I hope you have sown in your heart the seeds of these great virtues. The enlightened people have classified

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354 THE WAY OF LIFE those noble emotions thus; amity for the jivas of your level and class; compassion for those in distress; love and admiration for those in prosperity and happiness; and neutrality regarding the sinful people. We are now discussing the quality of love for other jivas. DO YOU FEEL HAPPY AT THE SIGHT OF OTHERS' HAPPINESS ? The other name for pramod or love is felicity. There is a little difference between pramod and muditha or love and felicity only in respect of sound. But the sense is the same. In Sanskrit, the noun pramod is in the masculine gender and the word muditha is in the feminine gender but both the words have been derived from the same root namely 'Mud'. The meaning of both the words is happiness. Experiencing felicity at the sight of the happiness of others is Mudithabhavana. "Traagfez fear . Do you feel happy over your own happiness or at the sight of others' happiness? From the Audience : We feel happy over our own happiness, but we envy others' happiness. Maharajashri : Change your heart. The jiva has been wandering about in Samsar for countless lives and this is the cause for it. You think of your own happiness and sorrows. It is this propensity that has made the jiva a sinner and has compelled him to wander about in Samsar endlessly. Selfish people are naturally jealous. ABOUT PEOPLE WHO POSSESS THE MERIT OR PUNYA WHICH IMPELS THEM TO ACQUIRE MERIT Just as you should love and admire the Arihant Paramatmas and Siddhas realising their supreme bliss, in the same manner, you must have love and admiration for the people in this world, who on account of their punya or merit which inspires them to acquire more merit, attain either the human state or the heaven

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DISCOURSE 21 355 ly state of existence and experience countless pleasures and joys. "They have got abundant materialistic and sensual pleasures. Yet, they live a life of detachment, without any interest in those pleasures. They are really blessed". You must love and admire them thus. The jiva does not become engrossed in the pleasures that arise from the punya or merit which is of the punyanubandhi type. Man does not commit sins by enjoying the pleasures that accrue from the merit of the Punyanubandhi type. On the other hand, he acquires new merit. He collects more merit by performing spiritual austerities. Eventhough he has got abundant pleasures, he carries on spiritual activities. Can you not love and admire such a man ? You must love and admire such a person. Just as you must experience felicity at the sight of the prosperity and felicity of others, if you have in your possession such pleasures and if they do not impel you to commit sins, you must feel happy. Eventhough you may have in your possession the means of attaining pleasures; if you do not enjoy those pleasures, without trespassing the limits of ethical excellence and if you do not misuse those means, then you must understand that you possess the merit called Punyanubandhi or the merit that impels you to acquire more merit. The emergence of this kind of merit helps you in your pursuit of the path of moksha. Whatever merit arises, you must feel happy about it. If the merit of others exceeds your own, then you should not feel unhappy about it. EVEN THE HEAVENLY BEINGS DESERVE LOVE AND ADMIRATION You must have love and adoration for those heavenly beings, who possess the right vision; who are not interested or emotionally involved even in their celestial enjoyments, that is, who do not become engrossed in enjoyments, losing all sense of their spiritual excellence and welfare. Those great jivas who, inspite of enjoying sensual delights, do not deem them beneficial and acceptable and regard them as unworthy, also deserve love and admiration. In this world a large number of people believe that sensual delights are beneficial and become engrossed in them. As a contrast to these jivas, those other jivas that

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356 THE WAY OF LIFE believe that sensual delights are despicable deserve love and admiration. Those who consider sensual delights as harmful and who think that they should be discarded do not get immersed in them though they may enjoy them. Be careful not to be immersed in those pleasures. ESCAPE FROM THE GREEN-EYED MONSTER JEALOUSY Never feel jealous of anyone. Do not envy Sadhus. Do not envy Shravaks and Shravikas. Do not condemn or feel jealous of those who follow other religions. Look at all people with an eye for virtues. You will lose nothing by seeing others with an eye for merits; and you will not commit any sins by doing $0. Those Sadhvis and Shravikas who follow the three gems of the Jain conduct namely, right vision, right knowledge and right conduct either completely or partially, and who safeguard and maintain their chastity are worthy of love and admiration. Keep admiring and adoring the virtues of such Sadhvis and Shravikas. Do not look at their defects and faults. If you happen to see defects in them sometimes, do not think of them. Remember that seeing defects is a great cruelty. A cruel heart has been considered as unfit to carry out spiritual austerities. Do you understand what I say? Dharma cannot touch or enter a cruel and callous heart. Dharma cannot abide in a cruel heart. Discard the great sin of seeing defects. Begin to experience felicity at the sight of others' happiness and virtues. Feel happy even when you see a little happiness in others. Do not envy them; and do not scorn them. HOW CAN YOU LOVE OTHERS WITHOUT SEEING THEIR VIRTUES? Now-a-days, it is common to slight men of virtues; and to treat with contempt, those who are happy and prosperous. This has become a fashion. It has become common among people to think ill of happy and prosperous people and to speak harshly of them. The tendency of admiring men of virtues has come to an end. At present, value is given to those who possess

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DISCOURSE 21 753 wealth or beauty. The world has grown mad after money and beauty. How can mad people see virtues ? How can people love and admire others without seeing their virtues ? How can the heart of man experience the impact of Dharma without the exalted emotion of love in it ? THE NECESSITY OF LOVE IN YOUR DEALINGS WITH OTHERS The priest, Haribhadra possessed an eye for virtues. The words of the Acharya made a deep impact on the heart of Haribhadra. The acharya realized that he was a worthy person. He also knew that the priest had taken a vow. On that day, he was able to see his special virtues and merits. What an excellent spiritual vision did the Acharyadev possess! He did not remember the priest's previous pride and petulance. "This is the priest who heartlessly made fun of my Paramatma! Today, he has come to me. I will give him a piece of my mind. What does he think of me and my Paramatma?" The Acharya did not think in this vengeful and hateful manner. It is not possible to perform anyone by reminding him of his past evil conduct or behaviour. It is not possible to remove someone's defects by making sarcastic remarks on him or by means of angry invective. If the Acharya had said this to Haribhadra, "Look here! Are you not that Purohit who made fun of the vitrag Paramatma, in this temple ? Do you know the consequences of that action of yours? You are the court-priest; and So you are arrogant but remember that even you have to taste r fruit of having scoffed at the Paramatma, etc." If he had spoken thus, would we have attained that gem, that mighty scholar, Haribhadrasooriji ? If the Acharya had spoken thus, Haribhadra's mind would have become embittered against the Acharya. He would have gone away from there; and would have sought the meaning of the sloka from someone else. HOW ARE THE JAIN ACHARYAS ? The Jain Acharyas know the proprieties of time and occasion. They can know the nature of individuals. Some Acharyas possessing special powers, can also know the future of the people

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358 THE WAY OF LIFE who come near them. They possess a full awareness of what should be said; and in which situation it should be said. They have an awareness of the propriety of the occasion. They possess a thorough knowledge of the scriptures. They are men of intellect and intelligence. Only such Acharyas can make the Jain Shasan influential in the world. Those who are acharyas, merely, by name, do not make the Jain Shasan influential but they make a mockery of it. They mar the dignity and grandeur of the status of an Acharya. Now-a-days, it is a misfortune that there is a lack of order and discipline in the Jain Shasan. Many evils and derogations have crept into it on account of the absence of a stern discipline. The acharya whom Haribhadra approached was a man of great enlightenment and compassion. He placed before the scholar and purohit, the idea of Charitradharma, with love and tenderness. To the Purohit who was thirsty of knowledge, any condition put forth by the acharya was acceptable. His thirst for knowledge was greater and stronger than his desire for the pleasures of the worldly life. It was easy for him to discard sensual pleasures in preference to the attainment of knowledge. It was impossible for him to lose an opportunity of attaining knowledge for the sake of sensual pleasures; and such a thing seemed suicidal to him. GRATITUDE : THE ORIGINAL WORTH Haribhadra, the purohit became a Muni; and carried out, day and night, a deep study of the Jain philosophy. His absorption in those studies increased and they gave him deep delight and mental felicity. There appeared in him a tremendous regard for the Paramatma, Jineshwar, for the twelve angas expounded by him and for the Dharma. His heart was filled with the feelings of love and adoration. He admired the Paramatma and the Dharma Shasan. He could never forget the Sadhvi, Yakinimahattara, at any time, in his life. He mentioned her name in many of his works as his spiritual mother, giving her the place of mother. The original worth of great men is the sense of gratitude.

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DISCOURSE 21 359 From the Audience : Are gratitude and love, the same or different ? Maharajashri : They are different. Pramod or love appears for men of merit (punya) or men of virtues but the feeling of gratitude is to be shown to benefactors. You should be grateful to those who bestow upon you some benefactions, great or small. Pramod or love should be shown to those who are men of merit or men of virtues. You must have pramod or love for those who possess greater happiness or virtues than you. From the Audience : Is it proper to have love and adoration for those who have greater happiness than we? Physical pleasures plunge people into the putrid waters of Samsar. You have been kind enough to teach us this truth. In that case, should we have love or compassion for such people ? Maharajashri : You can show compassion to those who possess greater happiness than you; who possess more physical and sensual pleasures than you, if you do not envy them; if you too have those pleasures but if you feel that they are not desirable, and that they ought to be renounced. If you feel that your pleasures are the result of punya (merit); if you feel that your pleasures are sweet; and if you feel that the pleasures of others are the result of sin; and that they bring spiritual ruin; then you must realize that jealousy is at work, in your heart. The merits that impel people to commit sins whether you possess them or others possess them, plunge people into the ocean of Samsar. You need not show kindness to others when you see them enjoying physical pleasures. You must show only love for them. Yes. If anyone is committing sins, you have to show compassion to that person. THE HAPPY MAN OF TODAY: A MAN OF DHARMA IN HIS PREVIOUS LIFE Please understand an important point. No happiness or pleasure can be attained without an adoration of dharma. Those who are happy today were men of dharma in their previous life. If one has not performed spiritual austerities in one's

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360 THE WAY OF LIFE previous life, one cannot be happy in the present life. By per. forming spiritual austerities you gather merit and you attair happiness by the effect of that merit. This is one immutable doctrine of Jain dharma. According to this doctrine those who are happy today were men of dharma in their previous life If you view them as men of dharma, you will love and admire them. From the Audience: The people who are prosperous and happy commit many sins. That is what we see. When that is so, we can only hate them. HATE, NOT THE SINNER; BUT THE SIN Maharajashri : You hate sins; do you not? I hope you do not envy their pleasures. Scrutinize your mind a little. Look into yourself. Carry on a little introspection. There is no harm if you hate only sins. It will be a serious blunder on your part if your hatred is born out of jealousy. You can surely hate sins but you should not hate sinners. You can very well hate sins but you should not hate sinners. You must adopt towards sin. ners either the attitude of compassion or neutrality. I want to drive home to you the truth that those who are in the possession of physical and sensual pleasures today were men of dharma in their previous life. One who has in one's previous lives carried out such activities as helping others, safeguarding one's own purity and chastity and other such spiritual austerities as performing Tap etc; attains in the present life countless pleasures and means of happiness; and lords over them. You should not feel jealous of such people. "He has attained so many pleasures. I have attained nothing. Why did he attain more pleasures than I. I want to possess more pleasures than he or I do not like him to have any pleasures; and I want him to be unhappy". These are the ways in which jealousy manifests itself. A JEALOUS BOY Once I met a boy in a village, who greatly perplexed me. Probably, he was a boy of five or seven years. He belonged to

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DISCOURSE 21 361 a wealthy family and he was the apple of his parent's eyes. He was the only boy and there were three girls. The three girls loved their brother greatly but the boy was bitterly jealous of his sisters. If the parents gave the girls something good, his mind would begin to burn with jealousy and annoyance. "My sisters should not get anything good". This was his obstinate attitude. The sisters were so good that in order to keep their brother in high spirits, they did not take anything good. They did not take either good garments or good toys. They did not take even good food. Though the parents tried their best to make him realize his obstinacy, he would not yield or change his mind. The father died; the three girls went away to the houses of their in-laws. Now the ruin of the boy began. He never cared for the words of his mother. He was full of haughtiness, impoliteness and jealousy and other vices. He began to commit the sins of stealing the gambling also. He went to jail also. Friends and relatives with great difficulty got him released. If jealousy appears in one's childhood, his life would be ruined soon. If such a boy leads even the life of a Sadhu, the vice of jealousy would not leave him. Even as a Sadhu, he would be jealous of the other Sadhus who are men of merit. He will feel jealous of the Sadhus who have achieved fame and prestige. Deception, trickery and other such evil qualities result from jealousy. A jealous man's heart keeps always burning with unhappiness, agitation and anguish. I have seen such people as have become unnecessarily victims of terrible mental agitations. JEALOUSY IMPELS PEOPLE TO COMMIT BLUNDERS Do you know the story of the previous life of Anjana, the mother of Hanuman? In her previous life she was a queen by name Kanakodari. The King had another wife by name Lakshmivati. Lakshmivati was a great devotee of the Paramatma. She had got built in her palace, a small but beautiful and artistic temple for the Paramatma. Every day, she used to go to the Jin Mandir, along with some other women of the city. She worshipped the Lord and glorified him by singing songs

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362 THE WAY OF LIFE of glory. Because the temple was there, many women of the city came to her palace, every day. The worship of the Paramatma and other devotional activities used to go on even late into the night, in Lakshmivati's palace. Queen Lakshmivathi's fame kept increasing in the city. Kanakodari was burning with jealousy. She could not bear to hear Lakshmivathi praised. She could not tolerate Lakshmivati's happiness and well-being. She thought of a plan to destroy Lakshmivati's happiness. She entertained a low and ignoble idea. She confided her secret plan in an attendant, in whom she had faith. The attendant agreed to act according to her plan. She told her to steal the idol of the Lord from the temple, in the palace of Lakshmivati and to throw it in a place where no one could find it. Kanakodari thought, "So many women gather in the palace of Lakshmivati and spend time in gaiety only because of the temple. The temple will attract people only as long as the idol is there in it.. The temple will not have any sanctity or importance if the idol is taken away from there. Then, no one would come to her palace". "So many women gather in Lakshmivathi's palace and so much gaiety goes on there, but no one comes to my palace. People praise Lakshmivati SO much but no one praises me!" These thoughts prompted by jealousy were burning her heart. So, one day, she sent her attendant to steal the idol from the palace of Lakshmivati and to bury it in a dung-heap outside the city. Accordingly, the attendant stole the idol from the temple and buried that sacred idol in the dung-heap outside the city. But there, by chance, she met a Sadhvi. The Sadhvi was in her religious wanderings; and she came there unexpectedly. She saw in the eyes of the attendant great fear and apprehension. The Sadhvi thought, "She must have done some evil action". From a distance, she had also noticed her burying something in the dung-heap. She asked the attendant, "Sister, what were you doing here? What did you conceal in this dung-heap ?" The attendant was bathed in perspiration. She was in great

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DISCOURSE 21 363 horror. She was overwhelmed by the Sadhvi's influence and personal magnetism. She said, "I have buried an idol of the Paramatma, in this dung-heap". The Sadhvi said, "You have committed a great sin. Take the idol from there at once and place it where it was formerly. You have committed this terrible sin! Do you know what anguish you have to suffer on account of this sin ?" The Sadhvi spoke with anger and compassion to make her realize the seriousness of her sin. The attendant narrated the entire story to the Sadhvi. Then, she took the idol and went into the city. The Sadhvi also was going to the same city; and she too went into the city. The attendant narrated to Queen Kanakodari all that had happened. On hearing what the attendant said, Kanakodari realized her blunder. She asked her to replace the idol in the temple; and then going to the Sadhvi, she also sought atonement for her sinful action; and carried out the atonement. But since she had committed such a sin against the idol of the Paramatma blinded by jealousy, on account of the effect of the sin, she in her next life as Anjana, had to suffer separation from her husband for 22 years; and suffer anguish on account of a stain on her chastity. Though she was innocent, she was accused of being disloyal to her husband. IT IS NECESSARY TO KNOW THE PHILOSOPHY OF KARMAS Do you know what Karmas you acquire by means of certain propensities, by uttering certain things and by entertaining certain thoughts, and what sorrows arise on account of the effect of some Karmas; and what enjoyments appear on account of other Karmas? You can discard improper and prohibited propensities only if you acquire a knowledge of the philosophy of Karmas. Only if you have that knowledge, can you discard sinful words and thoughts. At least, understand this point that it is only by the effect of sinful Karmas that you get sorrows. The effect of sinful actions appears when you get sorrows, in whatever Janma you might have committed sins. But by committing sins, you are bound by sinful Karmas. The jiva commits sins by mind, word and body; and on-aceount of

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364 THE WAY OF LIFE it, he is bound by sinful Karmas. If you fear sorrows, you fear sins. If you entertain fear regarding sorrows, you must fear sins also. Discard your sins, Jealousy is a terrible sin because on account of jealousy, many sins are committed, and man's life will be ruined, and the jiva will keep wandering in the four directions of Samsar. LOVE DIES ON ACCOUNT OF JEALOUSY Never feel jealous on seeing any kind of pleasures of the other jivas, whether those pleasures have resulted from the Punyanubandhi or the Papanubandhi type of merit; whether they can enjoy those pleasures or not; whether they renounce their pleasures or not. You should not have any attachment for those pleasures. The first condition of the exalted emotion of love is that you should not feel jealous of anyone. Love dies on account of jealousy. Without love, the emotion of Pramod or exalted love does not appear. You must appreciate and admire the virtues like kindness, benevolence and chastity even in those jivas who have a false vision, that is, who have not attained the right knowledge and the right vision, and who wander about in the meshes of false beliefs. You should not treat such people with hatred or contempt, but you should see their virtues. Yes, you should not treat any jiva, in Samsar with hatred, abhorrence and contempt. You must have such a heart as loves every jiva. From the Audience : By accepting and appreciating the virtues of people with a false vision are we not accepting their false vision also ? Is it not a fault to appreciate a false vision ? VIRTUES OF COURSE CAN BE ACCEPTED AND APPRECIATED IN ALL Maharajashri : It is a virtue in you to appreciate and love virtues in others. False vision is not a virtue but a defect. You appreciate only virtues not vices and defects. Of course, you must show compassion for their false vision. "May this jiva get rid of his false vision ! May he attain the right vision and the right knowledge. May he attain supreme serenity and

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DISCOURSE 21 365 felicity'. You must entertain such desires. Do not blame a man who has a false vision, in such a way that you censure his virtues also. You will only ruin yourself, if you condemn virtues. In praising or blaming others you must have this caution. Do you think of the virtues of the man whose vices you con ? Will you be cautious to see that virtues are not blamed? If you see at least, to a little extent, the virtues in others, your hatred for their vices will decrease and decline. But the tendency to see vices is so powerful that it does not allow you to see virtues. The method of appreciating virtues such as kindness, charity, benevolence, and the concern for the supreme good, which are present in people possessing a false vision, has been described even by Upadhyay Shri Yashovijayji : "thoDalo paNa guNa parataNo, teha anumodavA lAga re " Wherever you sec virtues, praise them and appreciate them; in other words, feel happy at the sight of others' virtues. There may be virtues even in animals and birds. Some who have a special knowledge of those things, have described virtues in animals and birds also. The virtues of birds and animals are seen; not those of human beings. This is a misfortune; is it not? Some women who love dogs, hate their husbands; some men who love their horses, hate their wives. How strange are the ways of the people in this world ! Even after seeing the false vision of people who are blinded by that vice; and even after knowing their faulty and false beliefs; you should not hate such people. You must compassionately think of freeing them from their false vision. Discard the habit of blaming them throwing a veil of vices on their virtues. Will you discard that habit? Will you gave up the sin of seeing vices and sins in others? If you do not, you will suffer for it. Upadhyay Shri Vinayvijayji also has expressed in his work, Shantisudharas an appreciation for the virtues of happiness and turthfulness present in those who possess a false vision. The virtue of pursuing a path is present in those who possess a false vision. In the Jain dharma, Marganusarita or

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366 THE WAY OF LIFE the pursuit of the approach-road is the first step in the endeavour to attain spiritual development. Whichever jiva is on the first step of spiritual development, its pursuit of the path has to be accepted and appreciated. MARGANUSARITA OR THE PURSUIT OF THE PATH OF SALVATION (THE APPROACH ROAD) From the Audience: What is the meaning of Marganusarita or the pursuit of the path ? Maharajashri : Marga + anusarita = Marganusarita. Marga here means the path of Moksha. The path of Moksha comprises the right vision, the right knowledge and the right conduct. Marganusarita is the name given to those virtues that lead a man towards that path. You know what a national highway is! Do you know that there can be an approach-road leading to it! So, it means the road that takes us upto the path of Moksha. In the jivas that walk upon this road, we can see many of the 35 kinds of virtues. Do you know what those 35 kinds of virtues are ? Those 35 virtues are described in the grantha, Dharmabindu; and three or four days later, we shall begin a description of those virtues. It is very good if we can complete a consideration of those 35 virtues within this Chaturmas (the four months of the rainy season). But the Dharmabindu is a vast work. In that work, there is a description of the development of the soul from Marganusarita upto the attainment of Moksha. The work Dharmabindu is useful to all those who are engaged in the endeavour to attain gradually, spiritual development. DISCARD THE BAD HABIT OF SEEING DEFECTS AND FAULTS IN OTHERS You wanted to know whether we should see and admire virtues like truthfulness, contentment and politeness in such of those possessing a false vision as pursue the road to salvation. How many times have I told you that every jiva in Samsar has some virtue or the other ? Life cannot emerge or exist without virtues. You must have an eye for virtues. You can see virtues

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DISCOURSE 21 only if you have an eye for them. When someone has virtues but if you do not have an eye for virtues, you cannot see those virtues. Those who have the habit of seeing only faults cannot see virtues. How can we expect such people to see virtues ? It is not an easy thing to discard a habit. You find it difficult to discard even such an ordinary habit as smoking beedies; When that is so, how much more difficult is it to give up such a serious and long-standing habit as seeing faults in others? Yes! Some great men in whom some great punya or merit has appeared; or who have attained some special grace may discard the habit of seeing faults; but that is a different matter. It happens in exceptional cases. Such men as Haribhadra may do it. He used to see only faults in the Jain Dharma and in the Jain religous places but after coming under the influence of the Sadhvi Yakinimahattara, a profound transformation took place in him. The man who used to scoff at the idol of the Paramatma became a devotee of it; and began glorifying it. THE EXCITING STORY OF GOVINDACHARYA A similar incident took place in the life of Govindacharya. He was a brahmin and a great scholar. He had a great abhorrence for the Jain dharma. He had a strong desire to refute and disprove the doctrines of Jainism in the royal court. One must possess a proper knowledge of the doctrines of a person with whom one would like to argue about those things. Govindacharya tried to attain a knowledge of Jain dharma; but how could he get an authentic knowledge of Jain dharma without the help of a Jain Acharya? Govindacharya was worried. He knew that the Jain acharyas would not reveal the secrets and mysteries of their doctrines to all. 367 They reveal the secrets of their doctrines only to their disciples in whom they have full confidence, and who are absolutely obedient to them. He thought, "Therefore, I should become a disciple of a Jain acharya. In that case. I can master the inner secrets and mysteries of Jain Dharma; then I will argue with the same acharya and defeat him and hurl Jainism out of Bharat (India)".

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368 THB WAY OF LIFE Govindacharya received initiation into the Jain Charitra Dharma. The Gurudev began to explain to Govindacharya the doctrines of Jain Dharma. Govindacharya also began to study the religion with politeness and meekness. A pretentious man can show great politeness and humbleness. But as he went on studying the doctrines of Jain Dharma and as he went on making an in-depth study of such doctrines as Anekantvad, his hatred and contempt began to disappear gradually. Aparigraha or non-attachment in the practical aspect of life, and the doctrines like the anekantvad in the theoretical sphere are absolutely infallible and irrefutable. He came to see defects but saw merits. He was, greatly influenced by the ideal nature of a Sadhu's life. A tremendous regard arose in his heart for Jain dharma. His view and outlook changed. He fell at the feet of the Gurudev and sought his forgiveness; and said "Gurudev, first I only made a pretence of becoming a Sadhu. Because I hated the Jain dharma, I wanted to refute the doctrines of Jain dharma and defeat the Jain acharyas. That was the reason for my becoming a Sadhu. I thought of understanding the doctrines of Jain Dharma so that I could refute them well by means of the Vedantic doctrines. That is why I became Sadhu and carried on studies. But by your grace, I have come to believe that the doctrines of Jain Dharma are sound and irrefutable. Such doctrines can never be refuted. After having attained such a perfect dharma, I do not want to lose it. Be graceful enough to suggest an atonement for my blunder; and grant me Charitradharma, once again. The Jain Dharma is really great because it is perfect and sound." There appeared a transformation in his view. The eye for defects disappeared; and the eye for virtues opened out. Thus, in the lives of some people if the eye for defects naturally disappears, others have cultivated the habit of discarding it and that means, they have to discard it by means of constant endeavour. Until the eye for defects is discarded, man cannot free himself from the habit of seeing defects. An eye for virtues is necessary if you should love and admire others. Love and adoration for others appear when you can see the merits of others using your view of seeing merits. You can tolerate the happiness of others

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DISCOURSE 21 369 only if you have an eye for virtues; In other words, jealousy will not appear. EVEN A MOTHER IS JEALOUS OF HER SON'S HAPPINESS Think of this real case of a certain mother. She performed the marriage of her only son. The bride was from a very good family. Of course, the mother and the father loved the son. "Our son must belong to us; not to his wife." They thought. After the marriage, the young man took his wife out for walk now and then. He never asked for his mother's permission. The mother became unhappy. She thought, "Now, my son does not care for me; and does not ask for my permission for anything." She sometimes questioned him also; but he did not care for her. She now thought of a trick. She wrote out a love-letter as written by a lover and concealed it in the sari of her daughter-in-law. The next day when she took out the sari to wear, the letter fell down from it. She tried to take it up in amazement; but even before she took it up, her husband took it up and read it. His face and mood suddenly changed. The poor lady was greatly terrified. He spoke very harsh words to her. She was pregnant at the time. On account of reading that false love-letter the husband was so terribly angry that she could not pacify him. The mother felt greatly happy. "Now, my son will listen to me; and obey me", she thought. For the sake of her happiness, the mother kindled a fire in the lives of her son and daughter-in The daughter-in-law was sent away to her native place. She gave birth to a son in her father's house. She sent a message to her husband; but he did not go there. He did not go there for two years. The mother, of course, never told her son the truth about the love-letter. Two years later, the wife took a divorce and began a new life. JEALOUSY BURNS AWAY LIFE You see, the mother could not tolerate the happiness of her son and daughter-in-law and adopted a very mean and ignoble method to destroy their happiness. What greater calamity than this can jealousy cause? How jealous some people are of the

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THE WAY OF LIFE members of their own family and of others and of the families of their own children! Do they attain any happiness by doing such things? If you want to be happy discard at once your jealousy for others. Develop love and admiration for happy and virtuous people. 370 See merits in the Arihants, Siddhas, Sadhus, householders, and in those who though possessing a false vision, are taking the road towards the path of salvation. Develop and maintain love and adoration for the virtues of all these. Do not feel jealous of those who are happy in the materialistic sense, that is, those who have bungalows, cars, servants and pomp and luxury on account of their merit. Even if they are misusing their prosperity and pelf, do not hate them. Have compassion for such people. Love and admire those wealthy people who are using their wealth for noble purposes. Love gives you serenity and felicity. Your soul will experience great felicity. What else do you seek in life? To-day, we are completing our consideration of the virtue of love. We have covered three of the four great attitudes. We have discussed amity, compassion and love. Now, for three days, we shall consider the attitude of neutrality. This is enough for today.

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There can savo SerOSMercevererov avaraavaavaaxarsaraavaava * There can be no sin like hating jivas. There can be no wicked action like harming and hurting jivas. In order to discard your hatred for Jivas you should be always bathing in the Ganges of neutrality and other such exalted attitudes. * Contempt and scorn are the friends of "Pride" and "Selfishness" or of "I" and "mine". * I have seen some elders in some families who were being harassed by agitations and worries for want of the attitude of neutrality or unconcern. * Is it our task to reform everyone ? Can we force our opinions and beliefs on others and compel them to accept them ? * Our words can be cruel on account of intolerance. We cannot maintain softness and sweetness in speech because we do not care for them. KONEXOEKOOKOOKOOKOOK DISCOURSE 22 The great acharya, the erudite scholar and the great benefactor, Haribhadrasooriji reveals the nature and form of Dharma, in his work, Dharmabindu. This great acharya who says that the qualities of amity, compassion, love and neutrality must be present in the hearts of those who perform spiritual austerities, has attained a high place of honour in the Jain Shasan. Not only Jain scholars but also other scholars praise the greatness of this Jain acharya, whole-heartedly. Not only Indian scholars but also foreign scholars are full of praise and admiration for him. Of course, all the 1444 granthas written by him are not extant to-day; but those that are extant are extraordinary and unprecedented in respect of their excellence and profundity. Some of them have been translated into Gujarathi. Some of them have been also translated into Hindi and are available. All of you can read them. You can contemplate on them; and assimilate them. If you do so, you will attain great felicity - great spiritual felicity.

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372 THE WAY OF LIFE THAT WHICH CAN SAVE YOU FROM RUIN IS DHARMA Only the Dharma which comprises the great qualities of amity, compassion, love and neutrality can save men from spiritual ruin. The man who keeps those virtues in flower, in his heart, can never fall into spiritual ruin. Dharma influences the heart of any man who performs spiritual austerities with those feelings of amity etc in his heart. He can destroy his sinful karmas and he can perform noble actions. The spiritual austerities carried out by a man who is deviod of those four exalted emotions, will be fruitless. They cannot save the man from ruin. There is no sin like hatred for jivas; there is no wicked action like harming and hurting jivas. Keep repeatedly bathing in the Ganga of amity etc in order to discard your hatred for jivas. You have to sing about those emotions every day. That is why I have been explaining those emotions in great detail. To-day, we have to consider the attitude of neutrality. This is a very elevated emotion. In the family of to-day, the felicity of which has been ruined, the quality of neutrality functions like a Ramabana, an unfailing and infallible remedy or aid to a man to retain his emotional equanimity. This quality of neutrality is of great utility to those men and women who have the responsibility of taking care of others, In other words, those men and women must safeguard this nectar of neutrality, in their hearts. First, I shall describe the four forms of this attitude; and then I shall explain to you when and how you should exercise that quality. THE EVILS OF SAMSAR ARE WITHOUT A BEGINNING AND WITHOUT AN END The emotion of Madhyastha or neutrality is also called Upeksha or unconcern. This Upeksha is of four kinds: - 1. Karuna sara (Neutrality with compassion) 2. Anubandh sara (Neutrality of satisfaction) 3. Nirved sara (Neutrality for happiness) 4. Sattvasara (Philosophical neutrality)

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DISCOURSE 22 373 There will not be any necessity of the quality of neutrality if in this world, all are polite and good-natured. But in this world always good and evil exist side by side. Good and evil existed even in the days of Thirthankars. Just as Samsar is without a beginning and an end, even the evils of samsar are without a beginning and an end. There is no end to evils. The Tirtankars and many saintly men endeavoured successfully to get free from the evils of the worldly life; and some jivatmas have also attained liberation from the evils of Samsar. But the evils of Samsar cannot be totally removed. If all the evils disappear from Samsar then what difference can be there between Samsar and Moksha? Samsar abounds in evils; and so it abounds in sorrows; there is not even a single evil in the ideal state or Moksha; so, that state does not contain even a single sorrow. IN LIFE THERE ARE SOME WHO CAN NEVER BE INFORMED There are some people who become transformed and reformed by the persuasions of the enlightened. In other words, on account of the exhortations of the enlightened, they become reformed. Some wicked people become reformed on account of such a cause. Some become reformed by themselves when the time has ripened. But some people in this life never reform themselves. They never discard their vices. Even if they are given a million precepts, they do not reform themselves. Even if they get inspiring and noble occasions and causes they do not become reformed. We have to adopt the attitude of neutrality towards such people while seeing them, while speaking to them and while thinking of them. If we adopt such an attitude towards them, we will not treat them with anger, abhorrence or contempt. Your minds will not be polluted by those evil qualities. KEEP OFF ABHORRENCE AND CONTEMPT We can find all kinds of people in this world. Such people can be seen even among friends and relatives. If a man who comes within your range and contact commits a wicked action.

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374 THE WAY OF LIFE or behaves impolitely or transgresses the limits of ethical propriety, at once, you will get angry with him. Anger soon appears in respect of such a man. This is a weakness of the human mind. This weakness can be discarded. The method that has to be adopted is Madhyastha Bhavana or the attitude of neutrality. Faults are present even in the men of some merits or attainments. They are present in scholars and even in great men, but those who recognize and admit their faults, and who have love, respect and esteem for those who try to reform others; reform themselves. Some people are not even prepared to admit their faults; "I can never commit mistakes". They thus have a false pride. Such people get angry with those who point out their mistakes and faults. They get angry with their Gurudev and even with Tirthankars. But a true preceptor does not get angry with such impolite and haughty disciples; he adopts the attitude of neutrality towards them. Anger never appears in his mind. The man who has the quality of neutrality does not get angry even with an offender. He will not get angry with those who commit the most wicked actions. From the Audience : We do not get angry with others; but we do get angry with those who are dear and near to us; who never reform themselves and who continue to commit mistakes. "I" AND "MINE" ARE THE ROOTS OF ANGER Maharajashri : Cultivate the attitudes of Ekatva (the feeling that, "I am alone" always) and Anyatva (the feeling that, "I am different and unconnected with my body, my relatives etc.") always; and discard the passion that makes you feel that something is "Mine". "He is my son; but he does not pay heed to my words". This anger is not directed against the faults of your son; but it results from your being offended and dishonoured. Have you understood the point ? Understand it well. What do you feel when your wife, yours sons, or daughters and your servants and workers do not pay heed even to your well-meant orders; do not carry out your orders and suggestions and continue to do wicked

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DISCOURSE 22 375 actions ? Why do you get angry? "He or she is committing sins and on account of his or her sins, he or she will suffer". Do you get angry on account of this feeling ? This is not the reason for your anger. Am I right? "She is my wife; she must obey my orders. He is my son and I am his father; so he must obey my orders. He is my worker and I am his boss; he must obey my orders". Such thoughts born out of pride fill your minds. That is why you get angry. On account of this reason there arise in your heart such feelings as abhorrence and contempt. It is absolutely necessary to discard the feelings of pride and selfishness or of "I" and "Mine", From the Audience: "I and Mine" these feelings have become deep-rooted in us. How can they be discarded ? If we discard these feelings, what happiness will there be in life? Maharajashri : You are right. Pride and selfishness or the feelings of "My" and "Mine" are not of this life; but they have been present in the soul for countless lives. The great men who are Kevaljnanis have called them the Mahamoha, the mighty infatuation and have said that this mighty infatuation is the cause for the Jiva's endless wanderings in Samsar. The man who wants to get rid of his wanderings in Samsar must discard this mighty infatuation. This mighty infatuation can be discarded. Endeavours should be made to get rid of it. No happiness accrues in life from this mighty infatuation. Only a terri. ble anguish will result from this mighty infatuation in life, originating from attachments and hatred. The happiness originating from pride cannot be happiness; it can only be a mockery of happiness. The happiness originating from selfishness cannot be happiness; it can only be a mockery of happiness. WE SHOULD THINK A LITTLE OF AN IMPOLITE PERSON; BUT WHAT? When Jamali Muni did not care for the opinion of the Paramatma himself what does it matter if people do not care for your words ? Why should you get angry with them ? You must adopt the attitude of neutrality only towards those who do not pay heed to your words meant for their good and welfare.

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376 THE WAY OF LIFE Neutrality means the absence of attachment or hatred. There is no need to hate an impolite man. When anyone does not pay heed to your words; and does not obey your orders or wishes, you must think thus: "Even the words of such an embodiment of merits as Bhagwan Mahavir were not accepted by his son-in-law and disciple, Jamali Muni; and by his daughter and disciple, Priyadarshan. What wonder is there in some people not accepting and honouring my words and views when I possess only a little merit? Who am I ? I am nobody! I am nothing! My merit also is nothing. Oh soul! You destroy pride and selfishness". If you think thus, you will not treat any being with contempt. DISCARD YOUR FALSE EGOISM Your sense of self-importance makes you proud and arrogant. If you are honoured a little either in your society or in your family, you will begin to think ; "I am also somebody ! "I am also something to reckon with", and you will go a little further and think : "I am everything". This kind of false pride keeps swelling. A man with false pride cannot enjoy either serenity or felicity. He becomes engrossed so deeply in his endeavour to make himself great and in his endeavour to show off false greatness or prestige that he cannot even dream of peace or felicity. Hence, I exhort you to discard your false pride. Give up your sense of self-importance. Think thus: "I am nothing". I am existing. "I am"; that is all. My individuality is nothing". You should take one precaution in this kind of contemplation. When you think, "I am nothing", you should not allow the feeling of indigence to enter your thoughts. You should not allow helplessness or despondency to enter your mind. "You should not lament saying I am nothing. My individuality is of no avail". You must think of it peacefully, attaining a knowledge of the doctrines. You should think in the manner of great men. If you forget yourself, no one can be impolite to you; and even if they treat you haughtily, you will not entertain contempt or hatred for them. This is the attitude of neutrality.

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DISCOURSE 22 377 KEEP THINKING OF THE JIVA'S DEPENDENCE ON KARMAS All jivas in samsar depend on Karmas. They are the thralls of Karma. Every jiva has his or her respective Karmas; and in accordance with those Karmas all jivas act nobly or ignobly. The Jiva is not at all independent. Then, why should you get angry with it? Keep always contemplating on the dependence of the Jivas on Karmas. When, at any time, your friends, or acquaintances or relatives or others behave improperly or act ignobly or treat you impolitely, you should not treat them with contempt; nor should you be agitated by anger. Even after you advise them and prevail upon them to change their ways, if they do not reform themselves; if they do not give up their ways; if they do not give up their wicked or faulty actions, then you assume silence. There is no use of giving them advice and percepts. When there is hatred in your heart and when there is contempt in your heart ; if you speak, your words will be harsh and cruel. If you speak harshly that will only increase the impoliteness, haughtiness and the indiscipline of those near you. You will be doing only harm. Unknowingly, you will be agitating yourself. From the Audience: We have to speak sometimes harshly to those, whom to set right is our responsibility. If we do not speak to them thus, they will be spoilt. INTOLERANCE MAKES YOUR VOICE BITTER AND HARSH Maharajashri : I do not disapprove of your speaking harshly and bitterly to those who can reform themselves by such words. I do not prohibit your speaking bitterly and harshly to those who turn over a new leaf in their lives, influenced by harsh words. Doctors and surgeons first examine the patient. If they feel that the patient will die in the operation-theatre itself; and that the patient is very weak, they do not operate upon him. They give him some medicines that will make him physically strong. The purpose of performing an operation is to keep the patient alive. If this purpose is not served what is the use of performing an operation ? What is the purpose of

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THE WAY OF LIFE speaking harsh and unpleasant words to others? Is it not your purpose to reform them? What is the use of speaking harsh words if you feel that the persons concerned do not reform themselves; and that it might aggravate their attitude? But there is another point. 378 STOP THINKING ABOUT OTHERS; TAKE CARE OF YOURSELF It is a good thing to think of reforming others but you cannot tolerate their impoliteness, arrogance and indiscipline; so you utter harsh words. Your intolerance impels you to use harsh words. Hatred awakens on account of intolerance. You cannot tolerate the improper behaviour of those who are under your care and protection. Even after you give them proper advice, guidance and precepts, they do not reform themselves. In that case you cannot bear with them. Is it not true? "I am taking care of you. I will protect you throughout your life. You must obey my words". This thought is there in your mind, is it not so? It is this kind of egocentric thinking that inspires in you attachments and hatred and to act under their compulsion. You are attached to those who accept and act according to your words and hate those who disobey or defy your words. Attachments and hatred thus keep appearing in your heart every day and every hour. You consider yourselves unhappy and you experience agony in your mind. Why should you do so? You should not think about the others when it is of no use. It will only destroy your peace of mind. In his work Shantasudharas, the author, Upadyay Vinayvijayji has said: " niSphalayA kiM parajanataptyA kuruSe nijasukhaloMpaM re / "" "Why do you spoil your happiness by thinking of others when it is of no use?" But, it has become a habit with people to think of others. Thinking of others; gett;ing entangled in attachments and hatred; committing sinful Karmas and being bound by them; keeping endlessly wandering in the ruinous

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DISCOURSE 22 379 ways of Samsar ! This is what you want to do. Keep up your habit if you want to continue to wander aimlessly in Samsar. If you do not want to wander thus, at once, endeavour, with all your might to destroy that habit. Will you do so? Will you think of your soul ? No. You are so deeply immersed in thinking of others that you do not have the time for thinking of your soul and its development. Discard thinking of others since it is useless. Begin thinking of your soul since it is useful to think of it. From the Audience : How can we give up the habit of thinking of others ? Maharajashri : Do you feel that thinking of others is bad? Have you understood the horror that can result from thinking of others ? If you feel that thinking of others should be discarded you should discard it. There is some relish in thinking of others; some people cannot have any peace of mind if they do not think of others. Poor fellows! They are ignorant and infatuated. Who can say that for such people thinking of others is a loss? Give up thinking of others since it is useless. PRECEPTS SHOULD NOT BE GIVEN TO IMPOLITE PEOPLE. YOU SHOULD HAVE NO DEALINGS WITH SUCH PEOPLE Do not say anything to those who do not pay heed to your words or advice meant for their own welfare and progress. Have compassion for such people "What has happened to this poor man? How terribly he has ruined himself by his wicked actions ! May he attain sense by the grace of the Paramatma !" You must think thus compassionately of such a man and you should not give him any precepts. This attitude is called the attitude of neutrality deeply interfused with the sublime emotion of compassion. You should not have any dealings with such a man. I have already told you that this attitude of neutrality is to be adopted especially by those elders who have the respon

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380 THE WAY OF LIFE sibility of taking care of some people. If such elders having such responsibility adopt sincerely this attitude of neutrality and try to discharge their responsibilities, they will not become victims of mental worry and agitation. They will not also treat others with contempt. I have seen such elders as do not have the attitude of neutrality, experiencing inordinate agitation and worry. When things do not take place according to their wishes and when things take place contrary to their wishes, they get terribly angry with those who are in their care and protection, but who act contrary to their wishes defying them. They speak to those people who are in their protection words which ought not be uttered. They keep harming them and treating them with contempt. The consequence is that their desire to reform others disappears from their minds and then they will get this wrong idea into their minds, "This fellow will never reform himself". AN INCIDENT FROM THE LIFE OF THE GREAT POET, BHARAVI Once there was a great Sanskrit poet by name Bharavi. Here is an interesting episode that took place in his youth. Bharavi's father was Trilochan and his mother's name was Bhagavathi. Bharavi was a great scholar as well as a genius. But he was very egoistic and proud of his erudition and his intelligence. He would have become a great man if he had humility along with his erudition and intelligence. His father, Trilochan also was a profound scholar and a man of outstanding intelligence and wisdom. "Giving advice and precepts to a proud young man will however prove harmful", Trilochan knew this very well. In fact, he had a bitter experience of that kind also. Therefore, he did not like to give any advice or precepts to Bharavi. He used to regard with a feeling neutrality even his actions prompted by pride. One day, a proclamation was made, "If there is any scholar who has the capacity to argue with and to defeat a scholar who has come from another kingdom, he may kindly come to the king's court." On hearing this proclamation, Bharavi went

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DISCOURSE 22 to the royal court. Bowing to the King, Bharavi said, "Your highness, I can argue with any scholar. I have the confidence that I will attain victory in the disputation". The king was greatly pleased to hear this. A great and scholarly disputation took place between that scholar and Bharavi and Bharavi attained victory in the argument. The king entertained a feeling of high regard for Bharavi. Cordially, the king embraced Bharavi and then the poet was made to sit on an elephant. The king himself waved the chamar (a kind of whisk) and the Chief Minister held an umbrella over the poet. In this manner, the poet was taken to his home with great honour. Bharavi's parents extended a respectful welcome to the king. The king saluted them and said, "I am blessed by seeing you". Trilochan said, "Oh, Emperor of the Southern realm! It is really my good fortune that a great Emperor like you should sanctify my house by visiting a poor man like me". The king said, "O you, greatest of scholars! Indeed compared to you who possess the wealth of knowledge and the wealth of spiritual attainments I am indeed poor". The king returned to his palace. Bharavi went to salute the feet of his mother, Bhagawathi but she said, "Dear son, first salute your father". Bharavi accordingly prostrated to the feet of his father. Trilochan placed his hand over the head of Bharavi and said, zataM jIva (may you live for a hundred years"). 33 381 66 Bharavi's mother, Bhagawathi was sad on hearing the rough words uttered by Trilochan. She said to Trilochan, "Is one word enough? You did not even embrace your victorious son. Do not you have so much affection for your son"? Bhagawathi's eyes welled up with tears. Trilochan looked towards Bhagawathi and also towards Bharavi and said, "Dear wife! our son has attained a great honour, more than what he deserves.. How can I get the feeling of embracing him until he learns to deserve and receive honour and until he proves himself worthy of honour. The king personally came with him on the elephant to leave him in his house but our proud son did not go back at least a little distance to see the king off. The king is a great lover of merit. He honoured

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382 THE WAY OF LIFE our son greatly by making him sit on the elephant and personally waving the chamar but our son allowed him to wave the chamar". Bharavi gave his explanation thus, "Revered father, the king personally made me sit on the elephant and he voluntarily; and on his own, waved the chamar. I did not ask him to do that". Trilochan said, "The king showed his greatness by doing so, but where is your politeness? Where has your humility gone?" Bharavi was filled with anger. He spoke angrily to his father, "Father, this honour was given to my scholarship; not to me". Trilochan said with a firm tone, "Besides being proud, you are also vain and boastful". "Father ! I am not prepared to bear with this kind of insult". "Son, I too do not have the habit of honouring an unworthy person who does not deserve honour". Bharavi went into his room. Trilochan went into his room where he carried out his worship of God. Bhagawathi also followed Trilochan into the same room. In her mind, there had appeared a fear that some calamity might occur. She was perfectly familiar with Bharavi's proud nature. She was also familiar with her husband's absolute devotion to principles. Trilochan was not the kind of man who would encourage his son's egoism. He had affection for his son at his heart but he was greatly pained and grieved by his son's proud ways and behaviour. Trilochan did not have the hope of reforming his son by giving him advice and precepts. Since on that day an occasion arose, he said all that to his son. It was not advice but a little guidance and direction but even that Bharavi did not like. PRIDE IS THE GIFT OF THE PRESENT-DAY EDUCATION Now-a-days, we can find such haughty Bharavis in every family. The present day school and college education gives the

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DISCOURSE 22 383 younger generation the gift of pride! It is probable that no one gets this gift. Politeness has no place in this educational policy which was first implemented by the English Government. Politeness has been banished from our country. There is no trace of simplicity and humility left behind. Even the values of chastity, purity and good conduct have been lost. How long has this system of education been in existence ? Even after our getting independence the same system has been continuing. What will remain after the younger generation has fallen into spiritual and moral ruin? How many evils and derogations have crept into the family-life of today? Yet the same kind of education is being given and is being received. HAUGHTY PEOPLE ARE UNFIT EVEN FOR EXHORTATION Fashionable dress and ostentatious ornamentation as well as artificial decorations and disguises have grown such that pride and vanity have increased. Even illiterate and ignorant people put on such dress and decoration that pride stretches itself as if for relaxation and rejuvenation. Haughty people make fun of even the Paramatma. They slight even men of self-sacrifice, selflessness, renunciation and spiritual enlightenment and attainment. They make fun of men and women who conform to dharma with austerity. The truth is that proud, and haughty people display their own stupidity but who can expose their stupidity? Giving precepts to a haughty person is the same as preaching to a donkey. A donkey can be taught only by means of the rod. You try to advise haughty people if you want to hear harsh and bitter words from them. We must ask that person who has haughty children; who has a haughty wife; who has a haughty husband and whose boss is haughty, whether he or she can live peacefully and happily with those proud and happy people. We should ask the Gurumaharaj who has a haughty disciple what he feels about such a disciple. EVEN TINY CHILDREN ARE TOYS OF PRIDE This is the truth about the present age. Whether a person is young or old, man or woman, he or she has pride and haughtiness to a greater or to a lesser extent. I know a family in

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384 THE WAY OF LIFE Ahmedabad. In that family, there was a young boy of three or four years. If his mother gave him a couple of slaps, he would never get sleep until he had pushed her back a couple of times. What was there in the mind of the boy? "Why did my mother beat me ?" Is this not pride? A similar story took place in another family. The boy in that family was aged about ten or eleven years. He said to his father: "Daddy, give me two rupees. My class teacher has asked me to pay him the amount". The father asked him, "Why?" The boy said, "All the boys of our class are going to see a movie". The father said, "You should not see a movie thus. I won't give you money". The boy became angry and said in excitement, "Daddy, I do not want your money. You need not give me money. I will go to the Railway station and work as a labourer. I will earn some money and then I will go to the movie". THE CRAZE FOR CONVENT SCHOOLS The father and the mother kept staring at their son, nonplussed. The boy who was studying in a convent school had become the very embodiment of arrogance. Their craze for convent schools melted away on hearing his words. Now-adays, it has become a fashion among people in cities to send their children to convent schools where English is the medium of instruction. This is one way they adopt to show off that they are people of affluent families. Do you grasp this idea? Have you pondered over this problem or not? If you do not think about this problem and if you do not decide to get out of this situation, in the near future, you will find yourselves in serious worries and agitations. There will be a total ruin. An arrogant person loves your flattery. Anger arises from pride. When the pride of a haughty man meets with a collision, anger arises. This happened in the case of Bharavi also. He did not like his father's true words of advice! How could he like them? A haughty man never likes the truth. He of course, enjoys self-praise. He loves only flattery. He likes only those who say, "Yes sir", Bharavi would

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DISCOURSE 22 385 have been delighted if his father had praised him and embraced him. He had begun to feel that he was greater than his father. "My father has not attained such great honour from a king as I have attained." When the haughty Jamali Muni slighted Bhagwan Mahavir himself, what about poor Bharavi ! He became very angry with his father. This is not in any way a special matter; but an ordinary and natural affair of a family. The speciality lies in the attitude of Trilochan, the father of Bharavi. He did not treat his son with contempt. He did not get angry with his son. When Trilochan went into the room meant for worship, his wife, Bhagavati also followed him. In Trilochan's face, there was no anger, but only seriousness and a little apathy and indifference. Trilochan, after having a darshan of the Paramatma, went out. When he returned home in the evening, he found that the house was dark. He found Bhagavati in grief. Trilochan asked her, "Dear wife ! why have you not lighted lights today?" Bhagavati began to weep. Weeping bitterly she said to her husband, "To-day, you spoke very bitterly to Bharavi". Trilochan listened to Bhagavati's complaint. Calmly, he said to Bhagavati, "Dear wife! Do you think that I do not have affection for my son ? Why did I fast for seven days when Bharavi was carrying on his disputation with the scholar? Why should I carry out an austerity for his victory ? Do I not know that in future, he will attain great name and fame? He has the capacity in him to attain the glory that will make our family resplendent for ever. But there is one misfortune! He lacks the virtue of politeness and humility. These two virtues are the roots of all the other virtues. If a father praises his haughty son, he cannot be said to be his father; he is his son's enemy. Who causes harm to him ? I wish to see politeness and humility in Bharavi. He can attain glory and development only when he acquires those virtues. If he does not discard his pride, he will surely take somebody's life". BHARAVI TURNS OVER A NEW-LEAF IN HIS LIFE While his father and mother were engaged in this conversation, Bharavi sat on the roof of the house with a sinful plan in

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386 THE WAY OF LIFE his mind. He had taken a large stone and was thinking of dropping it on the head of his father. While he was descending from the roof with the stone in his hand, he heard the conversation of his father and mother. He heard his father praising him with a voice shaken by emotion. His father's affection for him moved his heart and his eyes welled up with tears. He dropped the stone on the ground at once and there was a loud noise made by the stone on the ground. Trilochan and Bhagawathi ran towards the ladder. Meanwhile, Bharavi came and fell at the feet of his father and sought his forgiveness. He also sought atonement for the sinful thought of patricide he had entertained and in the life of Bharavi, there dawned a transformation, a regeneration and a total reformation. The attitude of neutrality or apathy did not allow Trilochan's mental equanimity to be upset. Trilochan was calm. There appeared the golden occasion of a reformation in the life of his son, Bharavi. Whenever improper behaviour is seen in your relatives or the members of your family; when advice and persuasion fail to change them, you should not lose your peace of mind. You must adopt the attitude of neutrality towards them. You must concentrate and contemplate on the pure form of your soul. You must cultivate the habit of contemplating on the pure form of your soul. That contemplation conduces to contentment and brings real felicity and all agitations arising from thinking of others will disappear. You will attain felicity and serenity. I will explain to you later the other forms of this attitude of neutrality. This is enough for today.

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obzhobkhobkhookh@b@zh@be * What a man has to be, he will be, whatever we may do; however much we may be irritated over it. Ultimately what has to happen will happen. You or I cannot alter it even a little. * Until today we have been thinking of the modified and distorted forms of the soul. Now, we should stop that and should carry out such a meditation on the soul as has not been done by until today. * All the physical and Paudgalik (relating to inert substances) pleasures that people get on account of the effect of their Punya or merit are insipid and worthless; they are transitory. Only the felicity arising from the soul's soverignity and our possession of it, is real, imperishable and meaningful. * The noble and the ignoble objects existing in Samsar do not have the ability to bring about attachments or hatred in the Jivatmas. Only an infatuated mind can bring attachments and hatred. Things and persons are merely apparent causes; mere pretexts; not at all causes. Wer MOOMBOXOMONONOMO DISCOURSE 23 Haribhadrasooriji, the ocean of campassion, the enlightened one describes the true and natural form of dharma. While explaining the emotional aspect or form of dharma, he says that for dharma,' the lofty emotions of amity, love, compassion and neutrality are absolutely essential. In other words, one who wants to perform spiritual austerities, must possess these four great virtues. After having covered amity, love and compassion, we are now discussing the quality of neutrality. . This quality of neutrality or apathy is of the utmost utility in man's life. When the members of your family and relatives etc. act improperly or ignobly; and when your mind becomes

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388 THE WAY OF LIFE restless and agitated, think of the quality of neutrality. Take the prop of this attitude. Your mind will experience peace, and your agitation will disappear. THE FUTURE OF EVERY JIVATMA IS PREDESTINED If you feel that your relatives, or the members of your family etc. are doing some harmful actions; if they do not give up their ignoble ways inspite of your repeated persuasions and advice, and if they continue to act in the same harmful or ignoble manner, then you stop giving them advice, stop exhorting them to refrain from those actions. Let them do what they like. You do not try to stop them from doing those things. Do not be frightened about such things thinking thus, "He is doing such ignoble things. What will happen to him?" Do not think thus. What is to happen in this life, will happen. The future is already settled. Only what is to take place, will take place. You cannot prevent its occurrence. You have made a proper effort towards that end. Do not venture to do what is improper. Neither you nor they will benefit from your improper efforts. "Let things happen as they have to". Have this idea in your mind. You understand one true doctrine : 66 yena jinena yathA bhavitavyaM tad bhavatA durvAraM re........." What a man has to become, he will become. You cannot stop it. You can never prevent men from becoming what they have to become. Even Lord Ishwar, the Omniscient and the Omnipotent cannot stop it from occurring. The future of every Jivatma is predestined. He who has Kevaljnan or omniscience can know and see the future of every jivatma. The future can be seen and known because it is pre-determined. You keep always worrying about your future because you do not possess Kevaljnan. # CONTEMPLATE ON THE UNDISTORTED FORM OF THE SOUL You should not think of others so much that you forget the duty of contemplating on your own soul. You have forgotten

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DISCOURSE 23 389 your own soul. Give up thinking of others. Realize the undistorted and pure form of your soul. If you free yourself from thinking of others, you will be able to contemplate and meditate upon your soul in this manner. Otherwise, your mind will range towards others. THE SOUL HAS TWO FORMS Viz, the distorted and the undistorted forms. The Jivatma becomes distorted because of the influence of ignorance, infatuation, attachments, hatred and physical and sensual aberrations. "I possess a fascinating appearance. I have beauty or handsomeness. I am wealthy. I am the father -- I am the husband ! I am the son ! I am strong and powerful! I am intelligent ! etc." constitute distortion. Though you become thus distorted, you can contemplate on the pure and undistorted form of your soul. Though a man is poor, he forgets himself imagining himself to be a man of affluence. Though a man may be weak, he keeps imagining himself to be strong and powerful. Similarly, though a man is distorted, he can, for some moments, contemplate on the undistorted and original form of his soul. "I am enlightened! I am a Vitarag! I am formless! I am immutable and imperishable! I am bodiless! I am infinite. I am without a body! I am perfect! I am awakened! I am liberated! I am neither the cause nor the enjoyer of the emotions and thoughts of others. I am the cause and creator of my thoughts and feelings ! I am the enjoyer and sufferer of the fruits of my thoughts and emotions! I am a treasure-house of infinite power and tremendous potentialities !" Do you think thus ? Do you contemplate and meditate upon yourself thus ? From the Audience : We have not contemplated and meditated upon ourselves, at any time, in our lives. It appears very difficult to engage ourselves in such contemplation. Maharajashri : What you have not done at any time, you

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390 THE WAY OF LIFE have to do now. What you have been doing always, you have to discard. Always, you have been thinking of the others; you have to discard that propensity. Always, you have been thinking of your distorted form; and you have to give it up. You have to think of yourself and your soul; you have not been doing this. You must meditate upon the pure and undistorted form of your soul. Happiness lies in doing a difficult thing. You carry on this activity with faith and confidence; and you will surely experience felicity. . THE SECOND FORM OF APATHY OR NEUTRALITY The second kind of neutrality is called Anubandhsara. Let us suppose that there is a man who is absolutely idle. He does not take up any job or occupation; he does not engage himself in any profession; he idles away his time sleeping; roaming about; like a vagabond. You prevail upon him to give up his idleness; and he agrees to act according to your advice and persuasion. Giving up his idleness, he begins engaging himself in some useful activity. Step by step, he attains prosperity and progress. Then you stop giving him advice and suggestions. You stop taking interest in that man. This is called Anubandhsara type of neutrality. This is a good thing. Some people have the habit of reminding again and again those people whom they set right, of the benefit they have conferred upon them, by saying, "How were you formerly? Do you realize how much hardship I had to suffer to set you on the right path ? Now, you must be careful. It is a good thing that you have reached the right path etc". This is not good. Others feel offended by such talk; and they feel that such talk is offensive and unpleasant. Sometimes, it happens that the man thus transformed leaves the right path; and reverts to his old ways. He will go back to his former condition. Therefore, Haribhadrasooriji says, "After giving advice to anyone to reform him and to put him on the right path if you feel that he does not have the capacity to carry out precepts, then refrain from giving him precepts; do not have any interest in him. Let him do what he likes; and let him follow the path that pleases him. Do not chase him and do not hammer him with precepts".

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DISCOURSE 23 THE THIRD KIND OF THE EMOTION OF NEUTRALITY This The third kind of neutrality is called Nirvedasara. kind of neutrality is not adopted towards other people. It is adopted towards physical, materialistic and domestic felicities attained or unattained. Not only human beings, but also heavenly beings lose interest in materialistic and physical pleasures. Detachment appears. The jivas that are blindly and aimlessly wandering in the four directions of heavenly existence; human existence; brute-creation and the life in hell, have been experiencing inordinate agonies and anguish; and in the case of those who visualize this truth their mental eyes do not have any attachment for the sensual pleasures of Samsar; and they are not attracted towards them. 391 The neutrality of the Nirvedasara type is adopted towards materialistic pleasures. Neutrality or apathy towards sensual pleasures. Not having any fascination for pleasures eventhough the means of pleasures are within one's reach. Having no fascination for the lofty experiences of the five senses. It also means not being tempted and fascinated even if a heavenly being comes down to this earth and offers heavenly delights. Now-a-days, of course, heavenly beings do not come down to this earth but in olden days, on account of the spiritual powers of the men of great spiritual attainments, the heavenly beings used to descend to this earth and to perform miracles and to perform and reveal marvels. We can read about such events in the shastras. Those who are true Dharmatmas do not get fascinated by heavenly pleasures even if the allurements abound around them and they remain totally detached. The Nirvedasara type of neutrality is present in such a type of dharmatmas. They understand the real quality of sensual pleasures. All sensual pleasures are worthless and transistory. There is no worth or substance in sensual pleasures. HAS THE ATTITUDE OF NEUTRALITY OF THE NIRVEDA TYPE AWAKENED IN YOU TOWARDS SENSUAL PLEASURES ? You feel that sensual pleasures are sweet; is that not so? You have not at any time contemplated and meditated upon this

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392 THE WAY OF LIFE matter. Scrutinize the quality of the pleasures of Samsar. Are those pleasures worthy or worthless? Are they transitory or permanent ? It is absolutely necessary to ponder over this point. You are intelligent people and you are capable of reflection and contemplation. If you do not think about this thing properly and if you do not become detached towards pleasures, you will only experience bitter anguish because the root-cause of all anguish and agonies is the absence of detachment in respect of pleasures or the absence of the Nirveda type of neutrality towards them. If you have attachment for pleasures, you will entertain strong desire to attain them. When you do not attain those pleasures agony and anguish appear. Do you not experience such anguish ? Pleasures are sweet but they cannot be attained; if they are attained they cannot be retained, and if sometimes they can be retained you will not be able to contain them because you may not be able to enjoy them and this inability brings about inordinate infelicity. Should you lead your existence experiencing such agonies ? Should you live through this span of life simpering, whimpering and weeping? Do you prefer to live in darkness though there is the brightest light .within your reach? Do you want to drink poison though the vessel of nectar is within your reach? You must realize the truth that all the pleasures of Samsar are worthless and transient. All the sensual pleasures are insubstantial, worthless and momentary. This great truth must penetrate every aspect of your soul. Then whatever pleasures you may have in your possession; in whatever manner you may enjoy them, your mind will be detached like a lotus-leaf in a lake. You will not be interested in them. You will not experience sorrow or frustration, if the pleasures that are likely to come within your reach become inaccessible and unattainable. THE FOUR KINDS OF HAPPINESS Happiness has been divided chiefly into four kinds : 1. The happiness of the member of your family. 2. The happiness of your relatives.

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DISCOURSE 22 3. The happiness relating to wealth and magnificence. 4. The happiness of the body. When you have to understand the meaning of the Nirveda type of neutrality thoroughly, you must also understand thoroughly the nature of these four kinds of happiness. Only then can you be apathetic towards those pleasures. Suppose you have in your possession these four kinds of happiness, if you remain uninvolved in them and if you enjoy a few pleasures, you can lead a life of absolute peace and felicity. Only then will it be possible for you to take an X-ray of your pleasures and to see sorrows and perils lying concealed in them. See the inner impurity of pleasures. The inner impurities of pleasures are worthlessness and transient. 393 THE HAPPINESS RESULTING FROM PUNYA OR MERIT: THE HAPPINESS OF THE SOUL Happiness is of two kinds. 1. Worthless and momentary happiness; 2. Worthy and permanent happiness. All the materialistic (Paudagalik) pleasures accruing from the emergence of punya Karma or merit are worthless and momentary. The felicities of the soul's true form, of the soul's virtues are worthy and permanent. Felicity of the purest kind is the worth or value of happiness. Immeasurable felicity! We experience endless, infinite and ineffable felicity in the happiness relating to the soul. There seems to be felicity in sensual pleasures but, in fact, it is only an aberration of true felicity. It is a mockery of true felicity. A mockery can never be permanent. It is momentary. That is why, sensual pleasures are transient. Sweet words can give us happiness only while we are hearing them. Later, that happiness vanishes. Can you be always hearing sweet words? No. Sweetness does not always surge out through words. Sometimes bitterness also springs through them. Is that not so? Therefore the pleasure of the sense of hearing is momentary. In the same manner you will be happy as long as you are seeing a beautiful person. Can you

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394 THE WAY OF LIFE always find beautiful persons to see? Do you not see ugly people also? It is not always possible to have the happiness of seeing beautiful people because you cannot always see them. Therefore, the happiness arising form the sight of beauty is momentary. The tongue finds some tasty food. It experiences pleasure. But does the union of the tongue and sweet food continue always? Or what happens when it experiences the taste of bitterness? Therefore, the pleasure of the sense of taste is not lasting. The river of happiness does not always keep flowing; sometimes, it dries away. Similarly, the pleasure of a sweet touch is short-lived. The pleasure arising from the sense of touch continues as long as you are in contact with the loved one but you cannot have a permanent and lasting pleasure of the sense of touch with anyone. The sense of touch that was sweet yesterday may be bitter and painful today. The pleasures of this kind have no permanence. Give a place in your life to the Nirvedasara type of neutrality. Do not become immersed in sensual pleasures. Even after enjoying some essential pleasures, do not get lost in them. Did not such an affluent man as Shalibhadra, the son of a wealthy merchant, renounce easily, the pleasures of his fabulous wealth, of the company of thirty two beautiful wives ? He attained exalted sensual pleasures; yet he renounced them and adopted the attitude of neutrality towards them. After one realizes the worthlessness and transcience of sensual pleasures, it will be easy to renounce the pleasures of an emperor's life. When one experiences worth and permanence in pleasures it would be impossible for a beggar to discard, even the begging bowl. THE FOURTH KIND OF NEUTRALITY OR APATHY The fourth kind of neutrality is called Tatvasara. The great acharya Haribhadrasoori has described four kinds of neutrality in his grantha, Shodashak. He has discussed them in such a beautiful and psychological manner that even the great psychologists of today may be amazed. Shodashak is a work of astounding excellence. This grantha can provide excellent guidance to people to understand the Jain Dharma and to proceed on the path of spiritual endeavour and progress. You people

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DISCOURSE 23 395 do not have time to read the great work. When do you have time to read it or to hear an exposition of the ideas found in it? We are now speaking of the attitude of neutrality. The fourth kind is called the Tatvasara Upeksha. Tatva means the real nature of a thing. Every object possesses its nature. The true knowledge of an object can be acquired by knowing its Swabhava or its nature - the nature peculiar to it. Any object in Samsar, pleasant or unpleasant; good or bad does not possess the power of bringing about attachments or hatred. The great Greek philosopher Plato says that quality lies in the mind; not in the object. Attachments and hatred emerge from the Jiva's Mohadasha (or the phase of infatuation). The distortion of infatuation brings about attachments and hatred. It is not the nature of any object that inspires attachment and hatred. This is one great truth relating to the ultimate good. The man who does not know this truth about the ultimate good, is ignorant. Ignorant people believe that substances can bring about attachments and hatred. Sometimes, they become attached and sometimes, they grow hateful. They cannot maintain neutrality.. . YOUR ATTACHMENTS AND HATRED ARE THE CAUSE FOR YOUR SORROWS No substance belonging to others is the cause of the Jiva's happiness and sorrows. This is a truth. Those who know this truth do not blame any substance speaking thus: "I have secured this substance; so I am happy. I have not secured that substance; so I am unhappy. They do not blame any object. They do not see in any object, any cause of happiness. They believe that their own attachments and hatred are the cause for their sorrows and happiness. "I love a certain object not because it is good in itself but because I have attachment in me. I dislike an object not because it is bad in itself but because of the passion of hatred in me". Thinking thus, the enlightened save themselves from attachments and hatred. This is called the Tatvasara type of neutrality. . This is a matter of Tatva (relating to the nature of a substance); you have to understand this. . That is a good thing. This

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396 THE WAY OF LIFE kind of neutrality is the fire-brigade by means of which you can extinguish the fires of attachments and hatred. It is enough if you understand this truth. No substance or object in this samsar is in itself good or bad. That they are pleasant or unpleasant, sweet or bitter is our own imagination. It is from this imagination or thought that the thoughts of happiness or sorrow arise. I will try to explain this point by means of an illustration. Let us suppose that you are living in a small house which does not have many comforts and amenities, and you do not like it. In that case, you will think thus. "It would be very good if I could secure a house which has all comforts and amenities; it would be very good if I could get a decent house ... but a lot of money is necessary to secure such a house and I do not have so much money". You do not like the house you have in your possession but you like a house which has all comforts and amenities but which is beyond your reach. What is this? That a house is decent or not is your own mental creation. If a house could be bad in itself all should dislike it. But this is not the case. The house which you consider good is considered bad by some other people. The house which you consider bad, is considered good by some other people, One man's food is another man's poison. 'The food that you like is disliked by others. You may like a certain vegetable like the "Lady's fingers" but your brother may dislike it. You may like a certain sweet like Rasagulla very much but your wife may not like it. What is this? If a certain vegetable is bad in itself all should have disliked it. If Rasagulla was good in itself all should have liked it. But this is not the case because substances and objects have their nature immutably fixed. The jivatma keeps thinking or imagining that they are pleasant or unpleasant, sweet or bitter. These mental creations or conceptions are caused by attachments and hatred and the mental creations bring about happiness or sorrow. Therefore, I exhort you to discard your attachments and hatred which are meaningless. Assimilate and adopt the Tatvasara type of neutrality towards things. Endeavour to strengthen your attitude of neutrality". This object is good and that object is bad". Tear

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* DISCOURSE 23. 397 off this net of mental creations. No object in this world is either good or bad in itself" "There is nothing either good or bad but thinking makes it so". The concepts of good and bad are merely your own creations brought about by your own attachments and hatred. Why do you agitate yourself with such meaningless mental creations ? HAVE YOU LOVED YOUR SOUL ? You must adopt the attitude of Karunasara and Anubandhasara neutrality towards living beings. You must adopt the Nirvedasara type of apathy towards inanimate objects. In this universe, there are only two entities namely the conscious and the inert. You have to live in contact with these two entities. Even your own existence is brought about by a combin these two entities. The body is inert while the soul is conscious. When the soul becomes permanently liberated from the body, then it is liberated also from the samsar but it is not an easy thing to discard the bondage of the body. I am the soul that embodies Sath (reality) chit (consciousness) and Anand (supreme bliss). Have you thought thus at any time ? Have you at any time made love to your soul? If love arises for the soul then endeavour can be made to emancipate it from the ephemeral bondage of the body. Consider your body as a bondage. From the Audience : We feel that the body is lovable; we never felt at anytime that it was a bondage. Maharajashri : This is a serious matter. If you feel that the body is pleasant and lovable, you will never think of the soul. Any time in the night when all the members of your family are asleep and when you have not been able to sleep, sit upon your bed and think of your soul. Look through the window at the blue sky. Look at the endless, infinite sky. Then you begin your contemplation thus. 18 ? (Who am I?)

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398 THE WAY OF LIFE You must forget your present condition? "I am Chaganlal or Madanlal; I am Surendra Kumar or Mahendra Kumar; I am a rich man or I am a poor man or I am a weak man; I am a gymnast". Do not remember such things because those conditions are mutable or changeable. "That which is immutable; that which is the causal principle and that which is the original form I am that. I am that immutable entity. I am that imperishable entity". Think thus. That imperishable and immutable entity is the soul in its original form. The atmadravya or the soul in its original form is nameless, formless, bodiless and deathless. It knows no old age, decay, degeneration or death. It contains in itself boundless, endless, infinite, ineffable bliss. That bliss is inexhaustible and indestructible. You become deeply immersed in this kind of contemplation at least for a few moments. This immersion into the immensities and the infinities. of the soul brings inordinate bliss. Become immersed in a contemplation of your true self. Do not have any fear. Keep diving into that ocean, time and again. DISCARD THINKING OF OTHERS. DIVE INTO YOUR OWN SOUL AND THINK ABOUT IT If you dive into the ocean of the thoughts relating to others, it will bring about Aarthdyan (Sorrowful thinking) and Raudradhyan (Hateful thinking). That contemplation makes your mind worried and agitated. What else can you get by thinking of others? Do you get wealth by thinking of others? You will gain nothing but you may lose something. Your occupation may be interrupted by such thinking. You will lose your peace of mind. Therefore, discard the propensity of thinking of others. Always keep showing the right path to others in accordance with their worth and fitness. Keep inspiring and encouraging others to escape from disagreeable or unhappy situations. But you should not give guidance or encouragement to others who do not like them. If they do not act according to your advice and suggestions, do not become agitated. Remember this vital truth. Every Jivatma in Samsar has to live its life in

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DISCOURSE 23 399 accordance with its Karmas; its biological background and its cultural heredity and level. Give up your false insistence and compulsion. Throw away the habit of insistence from your mind. Have contact with the external world only to the extent that is absolutely necessary. The inner world that lies within you is immensely vast and boundless. Set off to traverse and explore that internal universe. Do not think that only that which you can perceive with your eyes is the whole universe. There is a tremendous universe which lies beyond the limits of sense-perception. You have within yourself an infinite, boundless history that knows neither a beginning nor an end. Explore this mystery. That history contains a record of innumerable stories of countless lives. When you have time and when you are disgusted with thinking of others embark upon this internal voyage to explore the mysteries of your own spiritual history. Keep making endeavours in this direction and some day your efforts will be fruitful. "We cannot make such a spiritual voyage. We do not have such knowledge and such penetrating insight". Do not think so. Never give way to thoughts of despair. WHO ARE ONE'S OWN DEAR AND NEAR? AND WHO ARE THE ALIENS ? Make a strong determination to liberate yourself from the meaningless reflections that bring only restlessness and agitation. "I should not engage myself in such futile contemplations that bring only worry and agitation. What relationship is there between me and the members of my family or those that are near and dear to me? They are the members of my family only in this janma. In my previous janma, how many such relatives did I have and part from? How can these also be the members of my family? I consider them as dear and near to me but do they consider me as one dear and near to them. They do not consider me as one near and dear to them; then why should I consider them so? No one is really dear and near to you and no one is an alien. In this samsar or the cycle of birth and death, the dear ones become aliens and the aliens become dear ones. No relationship is real or permanent. Only my soul

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400 THE WAY OF LIFE is real, immutable and imperishable. I am alone. I am born alone and I shall journey alone towards the other world. When that is so why should not I also live alone?" Let this kind of contemplation called Ekatvabhavana (The idea of being alone) become deep-rooted in your mind. This feeling of Ekatva or being alone is the foundation for the attitude of neutrality. (Ekoham) I am alone. This is not an admission of weakness or despair. You should not say, weeping, "What shall I do? I am alone". You should think that you are alone without the thought of being indigent. You or your inner self must become informed with the emotion of Ekatva and your Atmabhava or your contemplation relating to your soul must be strengthened and developed. THERE CAN BE NO NEUTRALITY WITHOUT EKATVABHAVANA (THE THOUGHT OF BEING ALONE) Does it not amount to selfishness to From the Audience: think of our ownselves? Maharajashri No. Only those who can develop and strengthen the contemplation on their own soul can help others and can achieve the ultimate good. Those who do not have a knowledge of the soul; who do not have a realization of Ekatava (being alone) and who do not know the potentialities of the soul cannot achieve any true and meaningful objectives like the ultimate good or the good of others. If they carry out any activity, they will do so with ostentation. Saying that they are achieving the ultimate good, they try to achieve some ulterior motive. Have you not seen some leaders of today? What do they do? They move about saying, "We have only the objective of serving you and achieving your welfare. We are trying to achieve prosperity and happiness for you", but what do they actually do? They only aim at the swelling of their bank-accounts. What a terrible pretension! Those who do not know themselves and those who do not know the tremendous potentialities of the soul cannot achieve any ultimate good. That was why in olden days when mighty sages and seers taught their disciples and pupils anything, they first taught them the knowledge relating to the soul. May be, in the beginning, they were not teaching *

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DISCOURSE 23 anything relating to philosophy and allied branches of knowledge but they created in their pupils a love for their own souls. Only a man who loves his own soul can love the members of his family, the members of his society, his nation and the whole world, in the true sense of the word. You may understand the metaphysical knowledge relating to the soul logically later, but you must first love your soul. In other words, love the principle of Ekatva or Nirdwandwata (the oneness of the soul) and its difference from the body. The man who loves his soul will not become selfish. He will be otherworldly in his attitude and will aim at the ultimate good. Only such a man can bestow benefactions on others. The man who does not possess a true knowledge of his soul can never be benevolent to others. There is a deep relationship between Ekatava (the feeling of being alone) and Madhyasthya (the attitude of neutrality). Without the feeling of being alone, no one can adopt the attitude of neutrality towards others. THE KNOWLEDGE RELATING TO THE SOUL IS LOSING ITS PRESTIGE NOW-A-DAYS 401 This is a great misfortune of the present age. Education relating to the knowledge of the soul has totally disappeared from our educational system. Education relating to the soul is not being given in any school or college. At present, science is being given greater importance than the knowledge relating to the soul. Scientists are being given greater honour than spiritually enlightened people. The result has been very harmful. In recent times, the consequence has been that tremendously destructive forces have raised their monstrous heads. The scientists are not the benefactors of humanity; but they are malefactors since they have invented weapons that can decimate humanity. Those who possess spiritual enlightenment love all living beings; and can shower the rain of mercy upon all. Scientists do not seem to love humanity. In their view, substances are segregated from one another. They know that a certain substance contains so many chemicals and in such proportions; and they have such and such an effect. They analyse the various substances thus.

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402 THE WAY OF LIFE The spiritually enlightened people visualize in all jivas a soul that is equal to their own; and have love and amity for all jivas. What kind of attitude do scientists have ? That is why the very foundation of Indian culture and civilization is spiritual enlightenment. The great Irish poet, W. B. Yeats in his brief poem, Meru says, that the sages who lived on the Meru know the truth. In this country, once children heard songs about spiritual enlightenment even in their swings and cradles. This knowledge was being give to them alone with what they were taught to enable them to live their practical and worldly lives. . That was the case once. But, at present, are you teaching your children knowledge relating to the soul ? From the Audience: We ourselves do not have spiritual knowledge; and how can we give it to our children ? Maharajashri : No spiritual activity or austerity, can bring auspicious results, if you do not possess spiritual knowledge. If you have not understood the potentialities of the soul and its being "alone" (Ekatva); and if you do not love the soul you will not get the fruit of spiritual purification and elevation. You cannot have true peace and internal felicity in your practical life. That is why I exhort you again and again : "Love your souls ! Acquire spiritual knowledge" Think of the Ekatva (being alone) of the soul. Realize the hollowness of all the relationships of Samsar. No relationship of samsar is true. After knowing this, after assimilating these ideas, you will surely develop the attitude of neutrality "He does not pay heed to my words; let him not; what relationship is there between him and me? What is my concern with him ? Does he have any ?" The cultivation of neutrality inspires in man thoughts of renunciation. A man who has renounced worldly life must possess the quality of neutrality. Neutrality or apathy is absolutely essential to remain without attachments and sorrow, in the union with and separation from the objects loved by one. It is necessary to liberate yourselves from attachments and hatred in the union with or separation from objects disliked by you. A man of renunciation can remain free from attachments and hatred by means of neutrality.

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DISCOURSE 23 403 MAKE YOUR HEART A LAKE OF THE FOUR EMOTIONS In order to make your spiritual activities and austerities meaningful and fruitful, your heart must be full of these four great emotions namely, amity, love, compassion and neutrality. The heart that is pervaded by those emotions can receive Dharma Shri Haribhadrasoori has given a magnificent exposition of the true nature of Dharma which comprehends these four great emotions. You will experience unexampled and unprecedented felicity and peace if you possess those four emotions. In that case, every spiritual austerity carried out by you will bring about a feeling of exultation. Others will look upon your austerities with esteem and veneration. We are completing our discussion of neutrality today. Tomorrow, we will summarize our thoughts relating to these four great emotions. We shall summarize tomorrow all our thoughts relating to those four emotions and to the true nature of Dharma, because immediately after this, the great author has described the thirty five qualities of the Marganusari Life (the life that leads to the path of salvation,) and we shall have to consider those qualities next. The author of Dharmabindu was not only a mighty scholar but also a man of great spiritual enlightenment. He has composed this grantha in the form of Sutras (aphorisms). The Sutras have a profound meaning and are of great importance. Even a brief utterance is packed with meaning. Though the sutras are brief, they are terse and profound in respect of meaning. We shall consider those Sutras. Those thirty five qualities are of great use to all people whether they are Jains or not. This is enough for to-day.

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* You should not forget this truth. We can make our future. We are the architects of our destiny. Others cannot make or mar our future. avanzadasoro * Just as opium, charas, liquors etc. bring about intoxication, attachments and hatred also bring about intoxication. How can there be any sense in a state of intoxication ? If you give importance to these thoughts and ideas, your thought-current will flow with clarity, purity and sanctity like the Ganga. * Scholarship is different from wise and sensible thoughts. Scholarship devoid of wisdom and thoughfulness cannot bring about inner serenity and felicity. Scholarship devoid of deep and genuine emotions may influence people but it cannot inspire feelings of love in them. On the other hand, the scholarship deeply interfused with exalted emotions fills others with sublime love. BOXONEXOXO@Mergero DISCOURSE 24 The supreme benefactor, the enlightened scriptural scholar, Acharyashri Haribhadrasoorishwarji describes the real form and nature of Dharma in his work, Dharmabindhu. In a brief sloka, he expresses many profound ideas. His method of composition is to write pregnant, pithy and epigrammatic aphorisms. Various Acharyas, sages and munis have given various definitions of Dharma. I feel that Shri Haribhadrasoori's definition of Dharma belongs to the rank of the best definitions. All of you understand this definition properly. Do not wander away from the thought. We must come to conclusions regarding Dharma after deep thinking because our endless future is bound with it. If you get into confusions regarding the concepts of Dharma; your future will become bleak and blighted and you will fall into the abysmal depths of spiritual ruin.

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DISCOURSE 24 405 LEARN TO SCRUTINIZE YOUR OWN SOUL Whatever spiritual austerity you want to perform, you first understand who has described it. See if it is not described by a man of attachments and hatred. See whether the exponent is trustworthy, impartial, neutral and a Jin (one who has attained victory over attachments and hatred). After determining this point, you must carry out the austerity in the manner prescribed by the exponent. You must respect those prescriptions and rules. You must think of the time prescribed for the performance of the austerity. You must also bestow your thought on the right emotion prescribed for the performance of the austerity. After doing all this, you must search your heart and see whether it is chastened and ennobled by the lofty emotions of amity, compassion, love and neutrality. In other words, you must see whether your thoughts are interfused with the emotion of amity; whether they have been rendered tender by compassion; whether they have been elevated by love and whether they have attained a state of equanimity by means of neutrality. YOUR DESTINY IS IN YOUR HANDS Your thoughts and emotions play an all-important role in shaping your destiny. Heraclitus said, "Man is the architect of his destiny". This is true. You should not forget the great truth that you are the architect of your destiny and no one else can shape it. Not even God can shape or change your destiny. The tree of your future will bear fruits in accordance with the seeds of thoughts and feelings that you sow in the land of your soul. A mango tree cannot grow out of a neem seed. From the neem seed only a neem tree can sprout and grow. If you want a mango tree, you must plant a mango seed. If you are not cautious and careful in sowing the right seeds; if you are not intellectually aware of what you are doing, your future will be dark, black, bleak and blasted with the winds of anguish. Hence, Shraman Bhagwan Mahavir said, "Walk with caution, sit with caution, eat with caution; drink with caution and speak with caution". Caution means here

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406 THE WAY OF LIFE awareness or intellectual and spiritual wakefulness. You must be careful to prevent any faulty and harmful seeds from falling into the land of your soul. It won't take much time for the seeds of thought to fall into your soul. IMPURE THOUGHT MAKES FOR WORLDLINESS BUT PURE THOUGHT MAKES FOR RENUNCIATION Please say what kind of harvest you desire; what kind of tree you want. Do you want an acacia tree or a neem tree ? If your thoughts are prompted by enmity, cruelty, jealousy, contempt and abhorrence then be sure that you are on the brink of peril and that one step more, you will fall headlong into the bottomless abysm of spiritual devastation. You can be sure that hell is near you and the realm of brute-creation is near you whether you are a man of the world or a Sadhu. Thought makes man worldly. Thoughtfulness makes a man otherworldly. How did the saintly king Prasannachandra earn the Karma of going to the seventh hell ? He was a Sadhu in appearance but a worldly man in thinking. How did the emperor Bharatha attain supreme enlightenment in his palace of mirrors ? He was a man of the world in appearance but a Sadhu by nature. Thoughfulness made him a vitarag (a victor over the inner enemies) and an omniscient person. Deep thoughfulness has astounding powers and potentialities. You can keep your thoughts clean only if you are full of awareness. If awareness is lost, sense is lost, and if sense is lost, everything is lost. The absence of awareness is absolutely dangerous. In the absence of awareness man thinks of doing things which ought not be done. Just as opium, liquors etc. bring about a state of intoxication, attachments, hatred and infatuation bring about intellectual and spiritual intoxication. There can be no sense in a state of intoxication. A certain man was standing at a bus-stand; he sat on a bench and began yawning. He was in a state of intoxication. Intoxication did something. A policeman saw him. He approached him and asked him; "What are you doing here ?" "I am yawning".

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DISCOURSE 24 407 "Mister. Why do you yawn here ? You have to pay money for yawning here". "How much have I to pay ?" the man asked. "One rupee to yawn once". The man took out twenty five rupees from his pocket and gave it to the policeman. The policeman went away. The man went home. He was in a state of intoxication. He said proudly to his wife, "Today, I fooled a policeman". "How? What happened ?" his wife asked him eagerly. "I yawned fifty or sixty times but I gave the policeman only twenty-five rupees. How cleverly, I fooled him". This imaginary story illustrates the effect of intoxication. In a state of infatuation, a man behaves foolishly but thinks that others are fools. There is the infatuation of attachment; there is the infatuation of hatred and there is the infatuation of ignorance. Be careful. Be wary. Never be careless or unwary. Never intoxicate yourself. Be wary. Be as cautious as thoughtfulness can make you. Keep casting off the impurities that lie concealed in your thoughts. This endeavour implies your effort to inform your heart with the four emotions of amity etc. Every day, in the morning or in the evening, cultivate these four attitudes. If you continue to cultivate these four attitudes, the current of your thoughtfulness keeps flowing like the sacred Ganga. It will make you wary and it will make you cautious. Now we shall attempt a summary of the four lofty emotions of amity, compassion, love and neutrality. THE ATTITUDE OF AMITY You must like one of these two; amity or hostility. If you prefer amity, you assume that attitude. If you prefer hostility, you assume that attitude. There are some people in this world, who take delight in developing enmity and in maintaining enmity and in increasing it. But delight is experienced even by a butcher who kills animals and even by a drunkard who drinks liquors. You should not do something, just because it gives you

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408 THE WAY OF LIFE delight. Ignorant people take delight in doing certain things, but the enlightened despise those things. "Fools rush in where angels fear to tread". What a man of attachment likes is despised by a man of renunciation. If your third eye of enlightenment is open, you can see that enmity is despicable and you will like only amity. An ignorant man thinks, "This man has given me a lot of trouble; he has destroyed my happiness; he has caused great agitation to me. He does not give me any happiness, so I deem him my enemy. How can I have friendly relations with him ? When he hates me, how can I love him ? I too must live in this world. Philosophy and Dharma will not help me to live in this world. We are not Sadhus or saints." How can there be amity in the hearts of people whose thoughts flow in the direction of animosity. If such a stupid person is friendly with anyone, even his friendship is prompted by selfishness. Such people cannot have amity for all living beings. "All living beings are my friends". This lofty feeling cannot exist in their minds. AMITY : THREE KINDS OF CONTEMPLATION 1. The enlightened think thus : "Oh soul, you adopt the attitude of amity towards all living beings. No one is your enemy in this universe. All are your friends. Think deeply about this life. How short is this life? Within a short span of five to fifty years with how many people have you become estranged ? Why? What have you gained from your hostilities? Nothing except anguish and agitation. 2. Oh soul! In your wanderings throuh Samsar, you have developed all kinds of relationships with all jivas. Fathermother, brother-sister, husband-wife, etc. You have developed all kinds of relationships and now do you want to develop enmity with them. Is enmity a lasting one ? An enemy of your previous life becomes a friend in your present life, and a friend in this life becomes a foe in the next life. All relationships are subject to this kind of change. Then, why do you have enmity in your heart. All jivas are members of your family.

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DISCOURSE 24 409 3. Oh soul ! Enmity destroys your own merit. The feeling of enmity destroys all your auspicious Karmas. Why should you have enmity with anyone ? All jivas are puppets, in the hands of Karmas. The strange ways of Karma are boundless. Never entertain malicious thoughts even with respect to those who are hostile to you. Hostilities and animosities do not bring any glory to noble people. Your nobility lies in your equanimity. A noble man with hostilities is wicked. Always endeavour to cultivate amity thus. THE EMOTION OF COMPASSION A tender heart is the source from which all virtues spring. Virtues originate only from the tenderness of heart. Of these virtues, compassion is the noblest. Compassion is that emotion which impels a man to see the sorrows of others and to help them to get rid of their sorrows. Do you like to get rid of your own sorrows or the sorrows of others ? From the Audience : We, of course, weep over our own sorrows. Maharajashri : In that case, the essentials of Dharma cannot enter your heart. Without compassion for those in sorrow, you will not have even the fitness to carry out spiritual austerities. Worth or fitness is expected in a man who desires to perform spiritual activities. The spiritual austerities carried out without such fitness or worth cannot chasten your soul. The soul cannot become the supreme soul. Virtues cannot arise or develop in such a soul. The heart that lacks compassion is cruel and callous. Dharma cannot penetrate a cruel heart. Cruelty does not consist merely in causing violence to others, killing jivas. But it is also cruelty on your part if you do not experience sorrow on seeing the sorrows of others. Cruel people can never gain access to Dharma. They cannot get admission into the sphere of Dharma. From the Audience : We have already been admitted into the sphere of Dharma. Maharajashri : You have gained admission unofficially. You have not been officially admitted into the sphere of Dharma.

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41V THE WAY OF LIFE What shall I tell you ? Do not disgrace the Dharma expounded by Paramatma Jineshwardev. If you do so, you cannot be called Jains. You cannot even be called human beings. No one can be a Jain without kindness and compassion. Noble men experience sorrow at the sight of the sorrow of others. SORROWFUL PEOPLE ARE OF TWO KINDS Sorrowful people are of two kinds in this world. Dravyaduhkhis (those who are sorrowful owing to the absence of merit) and Bhavaduhkhis (those whose Mohaniya Karma has not been suppressed). Dravyadunkhis are those whose sorrow is caused by the absence of merit. Bhavaduhkhis are people whose sorrow is caused by the absence of the means to suppress their Mohaniya Karma. Have you understood this point ? Understand it thoroughly. Punyakarma or merit is of forty two kinds. All the physical and materialistic pleasures are the productions of those forty-two kinds of merits. You are now in the state of human existence. You have Ayushya, (the span of human life) and you are said to belong to a high level of existence. If you have a healthy body, if your five senses are perfect; if you have an attractive appearance; if your voice is sweet; if you are popular; if others respect your words; if you are famous, if your body has a sweet fragrance; if your gait is like that of a swan; if you have wealth and if you have a happy family, you must think that you enjoy all these things on account of the effect of punya or merit. Those who do not possess merit do not have these pleasures. On the other hand they have lots of sorrows. Such people are called Dravyaduhkhis. Dravya here does not mean money but it means external materialistic pleasures. Those who do not have the means to suppress their Mohaniya Karma (the Karma that causes infatuation) are said to be Bhavaduhkhis. On account of the effect of this sinful Karma, man's mind becomes polluted. Such people will not have faith in beneficent gods, preceptors and Dharma. Not only this; they worship inauspicious deities decreasing them auspici

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DISCOURSE 24 411 ous ones. They honour a false preceptor as a true one, and believe in a false religion deeming it a true religion. On account of the effect of this sinful Karma, man acquires such vices as anger, pride, deception and avarice. Many aberrations arise in the Jivatma on account of the effect of this sinful Karma. Even sensual desires are inspired by this sinful Karma. Sorrows and joys ; lamentations and jubilations; elations and depressions ; attachments and hatred are all inspired by this Karma. Those people who are infatuated and who are blinded by this Karma experience Bhavaduhkha or mental sorrow. All the sorrows are mental and are connected with the thoughts and feelings of the mind. So they are called mental sorrows. You must have compassion for both these kinds of people because one kind experience sorrows in this life and the other kind render their future sorrowful. Those who commit sins make their future sorrowful. Sorrow is the fruit of sin. Have you understood this point? Whether people are in sorrow or in sin, they deserve compassion. We have to keep our compassion surging. From the Audience : Sometimes, we may show compassion to Dravyaduhkhis (those who are experiencing materialistic sorrows) but we cannot show compassion to sinners. LEARN TO BECOME A SUPREME SOUL Maharajashri : You are right because you are sinless. It is natural for sinless people to be harsh towards sinners! How insanely you speak ! Have you not committed any sin in your life? Your lives are replete with sins. But you abhor sins in others! It seems one beggar said to another, "Are you not ashamed of begging? Give up begging. Work hard and earn your livelihood". What you say is similar to this. Has dislike appeared in your hearts for sins? Has contempt appeared in your hearts for sins ? Do you feel unhappy when you commit sins ? "In this human life, I have to commit sins. What a misfortune ?" Have you thought thus at any time? After committing sins, do you repent your sins ? You experience

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412 THE WAY OF LIFE joy while committing sins and then after committing sins you repent them. "If I can have my way, I will not commit such sins in future". Do you think thus? No. If you commit sins, you experience joy but if others commit sins, you feel contempt for them. Is it not true? You abhor not sins but jivas. You must have compassion even for sinners. Shraman Bhagwan Mahavir showed compassion even to sinners. Many great men pursuing this path of compassion have set excellent examples. You too can attain greatness if you walk in their foot-steps. Your soul also can become a great soul. Do you not desire to become a great man? When I say that you should become great men, I do not mean that you should become Sadhus. I mean that you should ennoble and elevate your hearts. You must make your hearts great and noble like that of a noble man. You can pursue the path of greatness only if you set before yourself the lofty aim of becoming great man. If you want to remain low and ignoble, if you want to retain and continue your feelings of hostility, contempt and cruelty, then these precepts do not concern you. But you come here every day to listen to my discourses; so I believe that you have the desire of becoming great men. Am I right? THE EMOTION OF LOVE OR PRAMOD guNISu / pramoda : Pramod If you You must have love for those who are virtuous. means love. You must have love for men of virtues. love virtues, you will also love the virtuous people. But I would like to ask you a question. Do you see any virtuous man in this life? Of course, a Paramatma embodying all virtues cannot be found in this world. All the people in this world have both virtues and vices. We do not have in this world, anyone who is an embodiment of all virtues or of all vices. In every jivatma, there are some virtues but you must have an eye for virtues to see them. Only a man who has virtues can see virtues in others and love them. Those who have an eye for faults and vices can never love virtues in others. They do not have the feeling of pramod or love.

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DISCOURSE 24 413 Goshalak could not see virtues even in Bhagwan Mahavir, the very embodiment of perfection. He could not love even that embodiment of virtues. He hated even Bhagwan Mahavir. LEARN TO LOVE VIRTUES There are some people in this world, who hate even moksha. Moksha is the ideal state in which Siddhas who embody all virtues abide. Those who do not know the realm of virtues and who love only faults and vices despise even moksha. In this world, there are people who hate Siddhas (perfect souls), Arihanthas (destroyers of all inner enemies), Acharyas (spiritual mentors) Upadhyayas (teachers of scriptures) and Sadhus (mendicants). They hate virtues. They do not love amity but they love anger and cruelty. They do not love humility but they love pride. They do not love candour but they love deception and hypocrisy. They do not love the absence of avarice; they love avarice and attachments. They do not love truth, they love falsehood. They do not love honesty but they love dishonesty. Scrutinize your inner soul. See whether you love virtues or vices. Carry on a little introspection and self-scrutiny. Pramod or love is not to be limited to a few people. Its sphere is very vast. Love of virtues is not an easy thing to practise. It is a very difficult policy to practise. You cannot become a lover of virtues by practising pramod or love for a few moments. Do you know how vast the sphere of love is ! Please listen with attention. 1. The Vitarag Sarvajnas (those who have conquered attachments and hatred and who are omniscient) and the supreme souls in their embodied states bestow boundless benefactions on jivas. So, they are the objects of our highest love. 2. Those who are disembodied, perfect, enlightened awakened and liberated and who are oceans of virtues, are worthy of our highest love. 3. Those who live in the caves of mountains and in forests, who are devoid of attachments and distortions who always

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414 THE WAY OF LIFE remain engrossed in spiritual meditation; who always retain and maintain equanimity and who always carry out austerities with an absolute awareness are worthy of our highest love. 4. The Sadhus who have acquired knowledge, who always give spiritual guidance to others, whose minds always remain serene, whose senses and passions are controlled and disciplined and who always propagate the Jin Shasan are worthy of the highest love, 5. The Sadhvis who safeguard their chastity; who spend all their time in spiritual studies and meditation, who are devoid of pride and who always adore the path of Dharma also are worthy of our love. 6. The householders, men or women, who are benevolent; who safeguard their purity and chastity, who carry out austerities and who have faith in Bhavadharma, also are worthy of our love. 7. Even those people who have not attained the right vision but who pursue the road that leads to the path of salvation by means of benevolence, spiritual activities etc., and who therefore, possess the virtues of Marganusari type of life also deserve our love. Take your mind at least for a while into the realm of virtues. This kind of travel through the realm of virtues gives happiness to the mind. It will bring about in you, true and noble happiness. Do you like to experience such happiness ? No. You see defects and faults and you also create them. You feel that there is delight in seeing defects and vices in others. Remember the truth that that kind of pleasure is momentary but the punishment for it is of a lasting duration. You will be transferred to a state of spiritual degeneration; if you do not love virtuous people and if you hate them you may be born as dogs or cats. From the Audience : You speak of the greatness of seeing virtues in others but you are finding fault with us.

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DISCOURSE 24 415 EVEN THOSE WHO HAVE AN EYE FOR VIRTUES SEE DEFECTS AND VICES BUT IN A DIFFERENT MANNER . Maharajashri : You have spoken the truth. I love your virtues. Therefore, I speak of your defects and vices. I dwell on your vices because I desire that you must discard your defects and vices and you must increase your virtues. I admire the virtues that you possess. But I dwell on your vices and defects to prevail upon you to discard them. Unless I describe your vices, how can you discard them? If I had no love for you, I would not have dwelt on your vices. You are householders and I am a Sadhu. Even a Sadhu can admire the virtues of householders. Great Acharyas have written the noble lifehistories of virtuous householders. Kalikala Sarvajna Shri Hemachandrasooriji has written the life-history of King Kumarpal. He has dwelt upon Kumarpal's virtues and has admired them greatly. At the same time, he has also described the defects and the vices of the king, not with a view to condemning them but with a view to inspiring the king to discard them. Kumarpal, the king of Gujarat performed many noble actions and austerities but he did not pay attention to the sorrows and agonies of thousands of his relatives and the members of his faith. The great acharya Hemachandrasooriji drew the king's attention to this fact in an excellent manner. Even this is an excellent thing to be known. Every morning the king came to salute the Acharya. He saw the Gurudev covering himself with a thick and torn cloth. He said to the Gurudev folding his hands in salutation, "Gurudev, are the Shravaks in Patan (the ancient capital of Gujarat) so poor that you have to wrap yourself with such a coarse cloth". The Gurudey said, "Kumarpal, the member of your faith give me what they have. Have you at any time thought of their difficulties ?" That was enough. Kumarpal, at once, realised his serious blunder. On that day, he began his endeavour to enable the

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416 THE WAY OF LIFE fellow-members of his faith to get rid of their agonies. He began to spend crores of rupees for that purpose every year. He began to respect the benefaction of the Gurudev who pointed out his faults. If the Gurudev does not point out your defects who else will do that? THE ATTITUDE OF NEUTRALITY Neutrality is the name given to that state in which attachments and hatred are restrained and controlled. If attachments are strong, they cause agitation; and even hatred when it is strong, causes agitation. But there is a great difference between these two kinds of agitation. One kind is actually and openly experienced; but the other kind is not openly experienced. In the intensity of attachments, man experiences happiness; but that happiness has agitation concealed in it. How can we call it happiness, if its effect is sorrow? How can we call it a pleasure if its consequence is pain or anguish ? How can it be described as a pleasure ? BE NEUTRAL IN YOUR ATTITUDE The attitude of neutrality or apathy renders you neutral towards others. Of course, this attitude of neutrality should be adopted towards those jivas who are impolite, imperious, haughty, wilful and this attitude is reserved also for those who irritate you by their improper or harmful behaviour and who agitate you and perturb your mind. By means of a cultivation of this feeling of apathy, irritation, agitation etc., disappear. THIS ATTITUDE IS ESSENTIAL EVEN IN THE LIFE OF HOUSEHOLDERS There is no family in which all the members are polite and respectful towards the head of the family. If you are the head of the family and if someone is impolite towards you; if someone disrespects you and if someone behaves haughtily towards you, you adopt the attitude of neutrality towards them. By this means, you can keep off agitations, irritations and insinuations. Just as this attitude is of great use to you, it is also useful to

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DISCOURSE 24 417 us. We are Sadhus, yet without neutrality we too cannot have peace of mind. This attitude is essential in our lives, every day and every moment. You may be a great scholar, you may be erudite yet you cannot have peace of mind without this attitude of neutrality. Upadhyay Shri Vinayvijayji has made this point clear in his work Shanthasudharas. " sphurati cetasi bhAvanayA vinA na viduSAmapi zAntasudhA rs:|" Scholarship is one thing but assimilation is another. The scholarship which is devoid of a proper assimilation cannot give us inner felicity and inner serenity. Scholarship is mainly related to the intellect; but assimilation is related to the heart. If you have in your heart amity, love, compassion and neutrality for all beings, you will always experience serenity and felicity; and you will not have either agitations or worries. THE PATH OF ALL LOFTY EMOTIONS IS ONLY ONE You must realise the point that there is no other way to attain peace. Apart from this, there is the need for a contemplation on and an assimilation of twelve Bhavanas (twelve lofty sentiments, such as anithya bhavana. If you think of them you will find that they supplement, support and complement the four great attitudes. Therefore, you must cultivate them every day. I will give you today a brief account of those twelve contemplations. THE TWELVE GREAT CONTEMPLATIONS 1. Anithya Bhavana (the contemplation of transcience). The relationships with the dear and near ones, splendour, wealth, grandeur, sensual pleasures, bodily health, youth, body and life itself are transitory. That means, they do not remain for ever. A union ends up in a separation. Therefore, never have relationships of a closer kind with them with attachment. Never have a deep love for sensual pleasures. Never be proud of youth or of your body. Never be infatuated with worldly life. 2. Asharan Bhavana (the contemplation of the supreme

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418 THE WAY OF LIFE refuge). In this samsar which bristles with such agonies and agitations as birth, old age, death, disease and decrepitude, there is no way out except by means of the message of a Jin. No one else can save you. No one else can help you. You need not wander about in search of the way out from the morass of sorrows and agonies. Take the prop of the message of the Jineshwar. 3. Ekatvabhavana (the contemplation that the jiva is alone and unrelated to any other jiva. The jiva takes birth alone; dies alone. The jiva has to experience auspicious and inauspicious results alone in the dreadful cycle of this dreary samsar. The jiva has to experience sorrows and joys alone. So the jiva has to make its endeavours for spiritual development, alone. You should not have this wrong feeling. "If we can get some companion, we can carry out some of our spiritual activities". I am alone. Alas! I am alone". You should not give way to despair thus. You must realise the meaning of Ekatva and make it firm in your mind. 4. Anyatva bhavana (the contemplation that the soul is different from the body and the world) "I am different from my relatives and those that are dear and near to me; I am different from wealth and grandeur; in the same manner, I am different from my body also". You must keep contemplating on this concept continually. You must see that your soul is deeply interfused with this feeling. If your thoughts are impregnated with this feeling, you will never experience sorrows and sufferings. 5. Ashuchi Bhavana (the contemplation that the body is unclean). This body is made of unclean and profane substances. Even sublime things become sullied when they come into contact with this body. They become polluted. "Why should I have attachment for such a body? Why should I be infatuated with it? The form and colour of the body are mutable. Why should I have attachment for this mutable body". You must think thus. 6. Samsar Bhavana (the contemplation relating to the samsar that it is mutable). All the relationships of Samsar are

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DISCOURSE 24 419 mutable. No relationship is lasting. A mother after her death can become a daughter, a sister, a wife or a mother etc. After his death, a son can become a father, a brother, or an enemy. An enemy after his death may become a father or a son. How can we deem such relationships permanent? How can we have attachments in such relationships ? 7. Ashraybhavana (the contemplation relating to the media through which sins gather). Falseness, lack of refrainment, passions, inauspicious situations and infatuations are the five dreadful Ashravas or sinful media. The flood of countless sins flows into the soul through these five doors. These are the entrances for sins to enter the soul. These doors have been open for countless janmas. "I must close these doors for ever in this life". . 8. Samvarbhavana (the contemplation relating to the process of dispelling sins). "I will stop falseness by righteousness; the absence of refrainment by refrainment; passions by patience and other virtues; inauspicious events by auspicious events and by the effect of auspicious events; and infatuation by sense and sanity. This shall be my greatest endeavour in this life". This is samvarbhavana. 9. Nirjarabhavana (the contemplation relating to the destruction of sins by austerities). "When shall I destroy my sinful Karmas by means of spiritual austerities ?" The destruction of Karmas is possible only by means of internal and external austerities. I shall make spirituality inform and reform my life so that all my sinful Karmas may be destroyed and my soul may become chastened". Without Tapascharya (austerities) Karmas cannot be destroyed. 10. Lokhaswarupabhavana (contemplation of the fourteen Rajalokhas). "My soul has been always wandering through the fourteen Rajalokhas or fourteen worlds by means of birth, life and death. I have attained various kinds of janmas in the higher worlds, in the middle world and in the nether world. I have lived countless times, the life of heavenly beings, human beings, birds, animals and inhabitants of hell. When will these wanderings end ? When will my soul become perfect, awakened

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420 THE WAY OF LIFE and liberated and when will it attain the everlasting state of endless bliss on the golden heights of Siddhashila ? 11. Dharmaswakyatabhavana (contemplation of Dharma). The Jineshwar Bhagwans have expounded the Dharma for the spiritual welfare of all the jivas in the world. This is an incomparable benefaction that they have bestowed upon us. Those jivas that imbibe this Dharma can easily cross the dreadful ocean of samsar. You also seek the refuge of this Dharma. 12. Bhodhidurlabh Bhavana (the contemplation relating to the difficulty of attaining the sublime faith). - "I have attained the state of human life. I am born in this karmabhoomi (the land of noble duties). I am born in this holy land. I am born in an illustrious family. I am in the enjoyment of perfect health. My senses are perfect and agile. I have attained the opportunity of listening to a sublime Dharma, yet it is difficult to develop firm faith, in the words of the Supreme One." The soul that develops this faith is truly blessed. These are the twelve contemplations. Of these Anitya, Asharan, Ekatva, Anyatva, Samsar and Ashuchi are of special importance. These contemplations render the heart noble, detached, uninvolved and free from passions and desires. It is only in such a heart that the sublime flowers of amity, compassion, love and neutrality can bloom. Man becomes profoundly suffused with the fragrance and the sublimity of these emotions. If you want to attain spiritual progress you must enshrine these four lofty emotions in your heart and they carry on your spiritual austerities. . The real form and nature of Dharma has been thus revealed. Such is Dharma. Such Dharma can make your life blessed; can chasten, ennoble, elevate, brighten and enlighten your soul. Today, we are completing our consideration of the great bhavanas. Next we shall consider the various forms of Dharma. Dharma has many forms. You have to give importance to these various forms of Dharma and proceed on the path of spiritual purification and ethical elevation. This is enough for to-day.

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caMda mahetA nirmita kAzana TrasTa bha IT MILESTONES OF MEDITATION The Way of Life Part 1-2-3-4 Bury your worry A Code of Conduct The Treasure of Mind Science of Atma * Science of Karma *Science of Dharma * Fragrance of Children *Life of Children Thinking of Children * The Peace of Mind The Bliss of Mind The Art of Thinking The Fountain of Faith The Whisper of Wisdom The Nectar of Knowledge *The Sound of Silence The Beauty of Life The Happy Hours * The Divine Eye The Pure Life The Natural Life The Wholesome Life KALYAN VISHVA PRAKASHAN SHREE TRUST MAHESANA www.jainelibrary.or

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N PRAKAS A KALYA HAN TRUS SHREE VIS QUST MAHESA