________________
CHAPTER VII
PENANCES The path of self-realisation is not an easy one. The demands of flesh and extrovert lower tendencies are so deeply rooted in our nature that any attempt to get rid of them is not likely to succeed without a tough struggle. These natural impulses, which when satisfied are the source of worldly pleasure, should be completely controlled by an aspirant to spiritualism. In fact, every progress involves some struggle. An aspirant is required not only to endure the hardships patiently but also to invite such hardships voluntarily. This process compels the soul to put forth its whole strength. It is, as it were, challenging the flesh.
So far we have spoken of these moral virtues which a householder or a monk imbibes mainly to avoid sins. This is a form of saṁvara. But this alone is not sufficient. Previously accumulated karmans are also to be annihilated by penance, No doubt, those karmans, if left alone, exhaust themselves automatically after yielding their fruits (savipāka nirjarā); but an ardent aspirant cannot wait for such a long period. To strengthen the vitality of soul, therefore, he willingly challenges such natural instincts and fights against them. This appears to involve a lot of hardship and pain to casual observer, but to a true aspirant it is a source of great inspiration. It is here that he has a chance of trengthening his will-power against the allurements of worldly pleasures.
The quality of tapas has been held very high in all the systems of Indian philosophy. The word āśrama, which indicates the four stages of life in Brāhmaṇism, comes from the root Srama, which means 'to toil. The word sramaņa, which indicates Jaina and Buddhist monks alike, also comes from the
1.
THT FASTET #
-Tattvārthasūtra, 9.3.
Jain Education International
www.jainelibrary.org
For Private & Personal Use Only
