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predominantly as they are completely opposed to love. The
E of such people, who are contented in the knowledge of the self, is characterized by परोपकारेच्छा and दया and so this उत्साह takes the form of an effort calculated to help others. It is for this reason that arra is so often referred to by some people Las दयावीर and as धर्मवीर by others.
If it be urged that उत्साह is animated by ego ( अहङ्कार ) but शान्त is characterized by a relaxation of the ego ( अहङ्कारशैथिल्य), we say so what? There is nothing wrong in an opposing mood becoming a व्यभिचारिन् in शान्त, like निर्वेद in शृङ्गार. In verses like शया शाइलम् etc. ( नागानन्द 42 ), उत्साह is very much a characteristic of परोपकारेच्छा. In fact, there is no state of the mind which is devoid of are, for in the absence of desire as well as effort, one would be like a stone (इच्छाप्रयत्नव्यतिरेकेण पाषाणतापत्तेः). Again, for a self-realized man, who has no selfish thoughts, nothing remains to be done. Hence, his heart (mind) is tranquil and he can give his all, including his body. This is in accordance with the scriptures. For, body is preserved for Яs declare in words like आत्मानं गोपयेत्. But this is true in the case of unrealized persons; for, in the case of self-realized men, the goals of life (4) are all achieved. To explain :
gf, as the
धर्मार्थकाममोक्षाणां प्राणाः संस्थितिहेतवः । तान्निघ्नता किंन हतं, रक्षता किं न रक्षितम् ॥
Life is the main-stay of the four goals of life, viz.,, and. If life is destroyed, what (indeed) is not destroyed? But if life is preserved, everything is preserved (achieved).
Thus the main purpose of preserving the body is to achieve the celebrated four goals of life. But, for self-realized souls, everything is achieved (in renunciation) as declared in these words : जलेऽग्नौ श्वभ्रे वा पतेत्.
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