Life of Shrimad Rajchandra

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 33

Is everything to be ultimately given up? Has my soul to bear the consequences of the sinful activities undertaken to expand the resources gained by virtue of the earlier wholesome Karma, and that too solely by me? Is there any one else to share it? No, No! Can there be a bigger ignorance than holding attachment for the external objects, acting against the interest of the soul, and thereby leading it to the terrible infernal abode? What sort of illusion is that? What an absence of discernment is that?
"I am considered one of the outstanding 63 personalities. If I cannot avert all these in this state, if I have to lose the esteem so acquired, that would be utterly inappropriate. I do not have any attachment for those sons, those ladies, that royal splendor, those vehicles etc. I do not have any sense of belonging for them!
"As the picture of detachment was thus reflected at heart of the great sovereign Bharat, the darkness of ignorance gave way and he achieved Shukladhyan (pure meditation). His remaining Karmas were thereby consumed and highly divine omniscience, which is far more luminous than thousands of rays, was manifested."
The fifth reflection pertains to impurity. Therein is presented the illustration of sovereign king Sanat from Mokshamälä. By way of instructions, it is stated that the body is full of impurities, and still the human body is considered the topmost because liberation can be attained thereby. "The intelligent people invariably point out the purpose of the human life in that light. The access to the royal path of liberation lies in the rise of discerning capability and the supremacy of human body lies in getting that access. It should, however, be remembered that it is full of impurities. There is nothing else in its nature."
The sixth reflection pertains to the worldly life. Therein is presented the life of a prince Balashri, who freed himself from the worldly life on knowing about its true nature. He is popularly known as Mrugäputra. "Though staying in the worldly life, that prince had the attributes of a monk, as such he is rightly termed as Damishwar meaning the topmost among the restrained." His life has been depicted at length on the basis of Uttaradhyayan Sutra in order to indicate the nature of worldly life and the path of getting freed from that. It has been done in a way that can induce the people to deliberate over it in depth.
While staying in the palace, the Mrugäputra saw in the midst of the city a tranquil sage absorbed in penance. He was the embodiment of great austerities, great restraints, great control, great conduct and great virtues.' ... As the prince carefully observed the sage, he uttered 1 have seen such a figure somewhere.' While uttering it, he gained an adorable state. His delusion was gone and he attained the calmed-down state. He recollected his earlier lives. Thereby Mrugäputra, while being in the midst of affluence, remembered his renouncement in earlier life. As such, he got disaffected of the sense-objects and became inclined towards the restrained life. Thereupon he went to the parents and said:
"In the earlier life I had learnt about the five major restraints, about infinite miseries in infernal abodes, and also about the infinite distress in sub-human species. Being afflicted of such infinite unhappiness, I am desirous of getting rid of that. Revered parents, please give me permission to adopt those restraints so as to cross over the worldly sea."
On hearing those words of detachment, the parents urged him to avail of the worldly pleasures. Feeling distressed thereby Mrugäputra said, "Oh mom and dad! I have availed the pleasures that you are urging me to avail. Those pleasures are poisonous like the fruits of a Kimpak tree (those fruits appear very charming, but are poisonous); they provide bitter fruits after availing the same and invariably constitute the cause of distress. This body is impermanent and it is full of impurities. It is composed of impurities and is a temporary abode of soul. It is the source of infinite miseries in the form of disease, old age and other afflictions. How can I have affection for that? No one knows whether it has to be given up in the childhood or at the old age. How can it be right to have affection for such a bubble-like body? Even after getting the human body one has to face