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it self with the not-self and has the sense of attachment (Mammatva) or "I and mine". But this attachment binds the individual with the material world. Hence, according to Mahavira, "one should never have attachment". (Mamatva bhavam no kahim pi kujja). 34 The renunciation is of two kinds-internal and external. Internal renunciation consists in abandoning attachment and craving, and external renunciation manifests itself in sacrifice and charity (dana). Charity (dana) is never having pity over the poor; it is giving everybody his due. Danam Samvidhagah. Granting food, medicine, Scripture and fearlessness to others is charity. It is external sacuifice. 9) Voluntary poverty (Akinchanya) :
One who is established in the self has no attachment for the 'other'. He is contented with his own self. Hence he does not take from the external world more than what is needed for the maintenance of the body. Not to accept anything more than one's requirement is Akinchanya. It is non-possession or voluntary poverty. (No kincanah iti akincanh). Jesus laid emphasis on voluntary poverty.35 He said, "Sell out thy property and give alms to the poor. Think not for the morrow. Behold the fowls of the air, for they sow not neither do they reap, yet the heavenly father feedeth them. Are ye not much better than they." "Consider the lilies of the field, how they grow, they toil not, neither do they spin; And yet, I say unto you that even solomon in all his glory was not arrayed like one of these. Therefore take no thought, saying, what shall we eat ? or, what we drink? Take therefore no thought for the morrow; for the morrow shall take thoght for the things of itself." 36 Lord Mahavira examplified it in his life. He not only left the care for food and drink, rather he used to put difficult, rather impossible, conditions to test the will of the Providence.
10) Celibacy (Brahmacarya) :
Brahmacarya is the conduct of the Brahman. The 'Brahman' means the perfact. In the state of ignorance, the ego is the master, guide and regulator of the conduct of the individual. But in the state of enlightenment, the ego is dissolved, and one has the life of the Brahman (Brahmacarya). He gets rid of the narrow egoistic considerations, and has the macrocosmic attitude. His entire life and behaviours are regulated by the cosmic point of view. (Brahmane carati iti brahmacaryah). When the small 'i' or the ego is obliterated, there is the emergence of the capital 'l' or the Self, and the personality of man has a completely new orientation. In the words of C. G. Jung, "It is as though the
34. Dashavai Kalika Churni, 2/8. 35. Matthew, 19-12 36. Matthew, 6//25, 28-29, 31, 34.
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