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category. Their biggest fear is, however, in respect of death. Since death is necessarily the ultimate outcome of life, there is nothing untoward about it. One should therefore be ready to welcome it, whenever it comes.
The worldly beings are not ready for death because of their failure to lead the life purposefully. The right way to overcome the fear is to remember that the human life is meant for bringing the cycle of birth and death to the end. One should lead the life in light of that perspective. The aspirant here is supposed to have done so, and hence he is not afraid of death. In order to test his fearlessness, he aspires to live in the lonely places and to court the risks inherent in that type of life.
The question may arise, 'Is it necessary to go to such frightful places?' The question would be pertinent from the worldly viewpoint. We are, however, considering the situation of a high spiritual level. The aspirant at that level is not happy with his oscillation between 6th and 7th stages. He is eager to overcome fear and to stay in constant vigilance. For that purpose he is willing to take the risk. His objective is to stay above all physical considerations so as to abide at ease within the soul. Since the soul is essentially above all sorts of connections, it is necessary to practice living in the lonely places and to stay tuned to the soul.
That is, of course, tough; but not so for those, who have developed a high level of amity and friendliness. The sense of amity flowing from their hearts hardly gives scope for hostility. Even the lifelong enemies forget their enmity under the influence of their innate friendliness. We learn that snakes and weasels, cows and tigers, rats and cats used to sit in the Lords' assemblies facing one another without indulging in animus nature. The sense of animosity could not arise under the impact of amity and universal friendship prevailing there. This stanza therefore contemplates for abiding at ease in the midst of wild animals. The aspirant has no reason to be perturbed by their presence. He would feel as comfortable as if he be in the company of the closest friends.
This does not mean that one would not come across any trouble or that he goes to the desolate places with the assurance that no harm would be done to him. It may happen that some evil spirit or a wild animal is not influenced by his friendliness and hurts. We know that the cobra Chandkaushik was not initially influenced even by the innate compassion of Lord Mahavir and actually bit him. Similarly his erstwhile pupil Goshälak did hurl Tejoleshyä (fire missile) at the Lord even in the omniscient state. A spiritual aspirant therefore goes to the desolate and forlorn places fully prepared for any eventuality. If something untoward happens, he is not perturbed and accepts the same. Since he is out to stay within his true nature, how would he be affected even if he has to give up the life?
Another question that would arise in this connection is, 'What would the spiritual aspirant do at such lonely places?' The reply is that he contemplates about his true nature. In other words, he merely meditates. The third line of the stanza therefore states that one remains in steady posture with an undisturbed mind.
12) Ghor Tapashcharyämän Pan Manane Täp Nahin, Saras Anne Nahin Manane Prasannabhäv Jo; Rajkan Ke Riddhi Vaimänik Devani, Sarve Mänyä Pudgal Ek Swabhäv Jo. Apoorva.
There may be no mental strain even from severe austerity and no sense of delight by delicious food; the dust particles or heavenly prosperity may be seen merely as lifeless objects of the identical nature. When?
Aside from facing the physical hurt, a spiritual aspirant may also come across other problems. He may not get food for several days and might be required to observe fasts. For instance, Lord Rushabhdev had to go without food for one year and Lord Mahavir for six months. Moreover, one may also voluntarily undertake severe austerities in order to overcome the subtle levels of defilement, indolence etc. This stanza relates to the contemplation of spiritual aspirant while observing the austerities. In the first line it states that one should not feel any physical or mental strain even while undertaking the severe austerities.
The concept of austerity is, however, not to be restricted to observance of fasts. More emphasis would rest on the internal austerities like Swadhyay (study of Self), Dhyan (meditation), Käusagga (staying tuned to soul), etc. In other words, the austerity would mainly consist of concentrating the mind on the true nature of soul. When one is deeply involved in such concentration, the idea of taking food may not occur to him.
