Namokar Mahamantra Ek Anushilan

Author(s): Hukamchand Bharilla
Publisher: Todarmal Granthamala Jaipur

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GREAT HYMN OF OBEISANCE: A CONTEMPLATION
BIRTH-DEATH AND HAPPINESS-MISERY
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Similarly, for happiness and removal of pain, he has manufactured pain killing medicines. Even eating-drinking, sitting-standing, sleeping, enjoying all sorts of lustful pleasures and collecting materials for enjoyment are also the consequences of this expectation.
Even after doing all this he has been unable to become immortal, nor is he happy, because the path that has been selected by this universe for becoming immortal and happy is not right. Neither weapons are the means for security, nor the medicines are capable of removing misery, because persons living under the shelter of weapons do not seem to be secured; persons consuming at least 5-10 tablets everyday also do not seem to be happy.
Security through weapon has been clarified by the example of Punjab, and Oh Brother, in regard to the security on account of life saving medicines and happiness due to pain killing drugs, you will find many naked monks in India who have never taken even a single tablet during their life time. Passionless saints who take pure simple food once in a day and do not take even a drop of water second time in the day appear perfectly healthy even at the age of one hundred years and they enjoy their blissful lives wandering from place to place engrossed in the inner-self, whereas persons who take several tablets every day and consume suitable and unsuitable rich food day and night can be seen collapsing during the prime of their youth.
In this manner it is absolutely clear that neither weapons are the means of security nor the objects of enjoyment and medicines are the real source of happiness; the life span karma is the basis of the life and the rise of auspicious karmas is the cause of the worldly happiness. The bondage of these karmas are also acquired by the soul on account of its own auspicious and inauspicious sentiments. In this manner, this soul itself is fully responsible for birth-death and happiness-misery, there is not even the slightest interference of anyone else in this.
This very thing has been presented here boldly; those who believe "I kill others or I protect others or others kill me or they protect me" are fools, ignorants, and wise persons are opposite of this because the wise person does not believe in this, he accepts that every person is himself fully responsible for his own happiness-misery and birth-death and none
else is the doer-destroyer-preserver of birth-death and happiness-misery.
Explaining to persons entangled in the propositions of killing, saving, or making happy or miserable, or those frightened due the imagination that someone might kill them or make them miserable or those feeling destitute that someone might save them or make them happy, Acharyadeo says that Oh brother! Do contemplate seriously once that can someone kill you while your life span is not yet over, or can someone save you after the life span is over, whether anyone can make you happy during the rise of inauspicious karmas and whether anyone can make you miserable during the rise of auspicious karmas is not yet over? If not, then why are you getting frightened unnecessarily, also why you feel destitute and implore before others?
The only reason for fright or destitute feeling in the living being in the state of indecisiveness, and afflicted by suspicion, is that he considers others as the cause for his birth-death and happiness-misery. Similarly, the reason for his pride is his belief that he can kill others, save them, make them happy or miserable.
Encouraged by the feeling, "I can kill others", he threatens others, desires to subjugate them. Similarly, on the basis of the belief, "I can save others", he desires to subjugate others. Similar tendencies develop owing to the belief that he can make others happy and miserable.
In this manner, we see that the wicked feeling of interference in 'para' keeps his mind agitated, restless and disturbed and makes him feel destitute. In case we desire that our mind should not feel agitated, restless and disturbed or frightened or destitute, we will have to think seriously about the above lines of Acharya Kundkund and contemplate and reflect upon them.
Good or bad does not happen to us due to the activities or nonaction of others, also nothing happens due to the blessing or curse of others.
There is also a saying in the universe - H CT () a Kaovo ke kosne se dhor (pashu) nahi marte - if animals start dying due to the curse of crows, then no animal would be left alive in
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