Mahavira and his Philosophy of Life

Author(s): Kamalchand Sogani
Publisher: Jain Vidya Samsthan

Page 27

practice of Dhyana. It may be pointed out in passing that the difference between Parisahas and austerities consists in the fact that the former occur against the will of the saint, who endures them or rather turns them to good account by contemplating them to be the means for spiritual conquest, while the latter are in concordance with the will of the saint to have the spiritual triumph. Secondly, most of the Parisahas may be the creations of vicious man, cruel nature and jealous gods, viewed from the common man's point of view, but austerities are the enunciations and resolutions of the aspirant's soul. Again, if Parisahas have enduring value, austerities have pursuing value. Thirdly, Parişahas which are obstacles to spiritual life represent themselves as the passing phase in the career of the aspirant, whereas the austerities form the indispensable part and parcel of the dicipline which is enjoined in order to escape from this distressed and sorrowful worldly life. Lastly, we may say that the performance of austerities subscribes to the endurance of Parisahas with equanimity and unruffled state of mind, and to the practice of Dhyana. As has been said above, Mahāvira regarded Dhyāna as the clear and single road by which the aspirant can move straight to the supreme good. He, therefore, selected isolated and lonely places such as forest, cremation ground, caves, and mountain tops for performing Dhyāna (meditation). Besides, Mahāvira conquered many Parisahas (afflictions). At one night Sthānu Rudra began to trouble Mahāvira in many ways, but in vain. Thus Parisahas could not deviate Mahāvira from the right path. He endured with the greatest equanimity all sorts of abuses, tortures inflicted on him by vicious persons. He
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Mahavira and his Philosophy of Life