Anandrushi Abhinandan Granth

Author(s): Vijaymuni Shastri, Devendramuni
Publisher: Maharashtra Sthanakwasi Jain Sangh Puna

Page 793

www.eventiva
etus,
S
iu B
9.2 3
Buyigaz 317 ERTT&I91081110R
3 T he Stre 42 Dr. J. C. Sikdar
mert
of the life account of Mahāvīra reveals that he had divine simplicity. He was above all the three guņas-Sattva (essence), rajas (enrrgy) and tamas (inertia or mass) or all lesyds ; purity and impurity were equal to him, as he was childlike in simplicity and behaviour. He dressed like a fashionable man when he was prince, then he became nude28 as ascetic and moved as a free man ; sometimes he sat quite in meditation as an insentient thing in his ascetic life.
Pride or ego goes away in Samadhi stage only, but if an iron sword becomes a golden sword by touching a touch-stone, it is ineffective to kill anybody, for there is then only the form of it, but not sharpness. Just like that pride or ego of Mahavira went away with the attainment of his Kevalajñāna and Kevaladarśana. Ego and pride consistute illusion or deceitfulness (māyā) Mahāvira had no ego. With the attainment of his Kevalajñāna and Kevaladarśaņa it fled away, than there followed then attainment of his Samadhi stage. It is difficult to achieve this stage, there must not be vişayabuddhi (thought on worldly objects) of a person, but there must be cittaśuddhi (purification of heart or soul) for this objective of a Yogin.
After the attainment of Kevalajñāna and Kevaladarśana or Samadhi, the body of the yogin does not often remain in this life, but the bodies of some yogins remain in the world for some time for imparting holy teachings to the people. The body of Tirthankara Mahāvīra and those of other Tīrthařkaras or the Avatāras survived for the benefit of the world even after the attainment of their Kevalajñāna and Kevaladarśaņa. After digging a well, some destroy or sell out the baskets, spades, etc., while others preserve them on this consideralion that their neighbours may need them for the same purpose. Such a great man like Tirthankara Mahāvīra who was compassionate for the suffering beings in the case of their miseries could not be selfish with this thought that he had attained his Kevalajñāna and Kevaladarsana, so nothing should be done for the suffering humanities.30
An ordinary man is afraid of imparting holy teachings to the people in religion. There must be spiritual power as possessed by Tīrthankara Mahāvira like an Avatāra. Ordinary wood floats on water anyhow, but even when a bird sits on it, it sinks down into water under the physical weight of this small creature. But Bāhāduri wood itself floats on water and carries many people, even elephants also, to the opposite shore of the river when filled as a ford. Tirthańkara Mahāvīra was the ford like Bahadurī wood for the suffering people in the sea of the human world to carry them over to the shore of liberation. The paid or appointed Acāryas cannot deliver the goods to the people in their spiritual aspiration. They are themselves sectarian baddhajīvas (Captive beings). If the guru (preceptor) is raw in knowledge, it is trouble for the guru as well as the śişya (pupil), the pride of the latter does not go away, consequently the tie of the worldly karmas does not get destroyed.
Mahāvīra had equal compassion (dayā) for all beings, 31 but not māyā (attachment or illusion) for his own relatives.32 He had not this pride or ego that he was the guru33 ; he was desireless. He always thought of paramātmā and