Manava Dharma

Author(s): Bhurmal Shastri, Nihalchandra Jain
Publisher: Aacharya Gyansagar Vagartha Vimarsha Kendra

Page 44

22 / MANAV DHARMA sensual pleasure and enjoyment mainly depends on the efforts of our mind, speech and body. Suppose we have all kinds of sweet dishes and delicious food (like Ladoo, Poori, Kachori Barfi etc). We shall feel pleasure only when it is being tasted, when it is liked or preferred by our mind and even in that too, the pleasure is felt only when that article is put into the mouth and eaten by us and that pleasure will be, enjoyed by ourselves till the sweet is on the tongue, provided our taste and tongue is not paralysed otherwise the pleasure of good taste will vanish. In the same manner the pleasures attained through senses are dependent and momentary and that too, is associated with pain and anxiety. Again to illustrate, suppose a man gets the birth of a child and feels highly joyful. Simultaneously the child falls ill which causes unhappiness and agony. Similarly all worldly passions and pleasures are no more than licking up the honey lying on the sharpe edge of the sword. While enjoying such sexual and sensual pleasures, the man becomes selfish. So this all results in eaming and storing the sins for future births. Looking to these happenings, a follower of Right Path or an Ascetic always rejects these sensual pleasures and considers them as fruitless and useless: and this is correct to some extent. But to a man who has put his steps on the path of renunciation and experiences its joys in his own self, how can he indulge himself in such sensual pleasures. Those, who have not tasted Ghee, may tell and appreciate the sweetness of the Til-Oil, but after getting that tasted, how can he prefer the taste of Til oil? A renouncer, while living in house and doing household activities, thinks himself different from that setting, just like a Lotus Flower though grown in mud-water, is always above and unattached with the mud water. Though performing all eating, drinking and sleeping activities, he does them externally and helplessly, but at all times, he never forgets his own innerself.
Just as a culprit under the police custody has to wear the bondage of iron-shackles with dejection but he knows that as he has done wrong, he is to suffer all this. “In the same way, a virtuous and true householder accepts it a specific and definite result of worldly being, otherwise it is all useless and fruitless. In his contemplation, the position and prestige of heavenly. Indra and Chakravarty King is nothing more than a piece of a particular oil cake (Khal), to which he attaches no importance. In his opinion, the status of a king or a poor is equal, to whom the Director of wordly Drama (i.e. KARMAS) is influencing and forcing to dance accordingly. He, neither, perceives with love the adorned body of a king nor looks with hatred the body of a poor, completely covered with dust and soil. This is nothing but the game and influence of Karmas. Hence further said