Life of Shrimad Rajchandra

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 22

The next lesson on Eating at Night states why the scriptures and Ayurved (Indian medical science) forbid eating at night. The lesson strongly conveys the Jain precept: 'There is a grand reward for renouncing all types of food and drinks at night'
Thereafter there are two lessons about protecting all types of life. Every religion states that compassion is the religion, but Lord Mahävir has presented that concept at the minutest level. As such, his followers do not have the slightest intention to kill any living being. The first of the two lessons indicates that this is due to faith, partially or fully, in the true essence of religion. The second lesson gives a story about the intelligent way of Abhaykumär for inducing the chiefs of king Shrenik to give up meat. The essence of the story is presented in the following wholesome wish. "How fortunate could we be, if we get the opportunity to provide, by intelligent tricks, instructions regarding the essence of truth to those, who resort to the wrong faiths belonging to the uncivilized culture!'
The next lesson pertains to Pratyakhyan, which denotes taking a vow of not directing attention towards a certain aspect because of its undesirability. Observance of vow gives the ability to direct the mind towards the wholesome mode. It becomes concentrated, thoughtful and discerned. While pointing out such advantages, this lesson explains how the conduct remains slack in the absence of vows.
The next lesson gives a story of king Shrenik, which states that the king could learn a particular art from a Chändäl (a very low-laid person) only after he seated the latter on the throne and stood himself in front of him. Thus it points out reverence as the first prerequisite in gaining the essence.
The lesson number 33 relates the story of Sudarshan Sheth, who scrupulously observed the restraint of monogamy. Being enamored of him, the queen Abhayä tried to dissuade him from his restraint. When all her efforts failed, she accused him of trying to rape. As a result he was sentenced to death by putting him on Shuli (a conical pole having a sharply pointed edge). By virtue of strict observance of the restraint, however, Shuli was split and was turned into a glittering golden seat.
The next lesson is a nice poem about celibacy. Its last stanza states:
Pätra Vinä Vastu Na Rahe, Pätre Ätmic Jnän; Pätra Thavä Sevo Sada, Brahmacharya Matimän.
Nothing can stay at the undeserving place, the deserving leads to realization; Intelligent friend, if you want to deserve, invariably observe celibacy.
The next lesson on Namaskär-Mantra urges for chanting the names of the five supreme beings while contemplating about their nature, attributes etc. That leads to the well being of soul. One should therefore invariably chant that Mantra with purity of mind.
The next lesson pertains to Anänupoorvi, which denotes reciting the five lines of Navkärmantra in alternating order as given in the tabulated form. The purpose of doing so is to help in concentrating the mind on reciting. It is thus a means for achieving Nirjarä (eradicating the bondage of Karma).
Thereafter there are three lessons detailing at length the concept of Sämäyik. The term stands for equanimity, whereby one can go along the path of liberation in the form of knowledge, perception and conduct. Undertaking of Sämäyik can be subject to 32 faults, viz. 10 pertaining to mind, 10 pertaining to speech and 12 pertaining to body. They are enumerated in first two parts. The third part gives detailed instructions about undertaking a faultless Sämäyk while observing the required formalities.