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NIRJARĀ
47
Apart from this the analysis of the attitude of pure contemplation would show that its attainment is compatible only with the quiescence of the body and the mind both. Hence, they both must be taken in hand for ascetic training, and completely subjugated to the aspirant's will. It must be remembered that ascetics do not drop from the sky, but come from the class of laymen, so that when a layman is impressed with the truth of the continuity of life in the future, he begins to reflect on the circumstances in which his soul would find itself after the somatic death in this world. Meditation on the nature of the soul and other substances convinces him of the fact that the making or marring of his future is a thing which is entirely his own concern, and that as a sensible man he ought to live the life which is conducive to his spiritual good rather than the life of an animal engrossed in the enjoyment of the senses.
Arrived at this conclusion, his mind longs to ascertain what others have said on the subject and to find out if his own conclusions are true. He then takes to the study of Scripture which is the final authority on the subject. His faith in the Word of Truth increases with his insight into the nature of the tattvas, and he no longer ridicules the descriptions of things and events in the holy śāstras. His conduct also becomes characterised by purity of thought, speech and action, and, finally, when the longing for liberation from the bondage of saṁsāra (transmigration) begins to actuate him intensely from within, he throws off the sbackles of worldly attachment, and takes to tapa. Thus, no one can become an ascetic without having first undergone the preparatory training enjoined on the laity, though owing to the fruition of subha (auspicious) karmas of a past life, or lives, the course of training may be considerably shortened in particular cases.
Thus, the spiritual training of the soul consists of two sets of rules, one of which apply to the laity and the other to those who have reached the state of vairāgya (renunciation). The dynamic power which enables a man to persevere in the observance of these rules lies in the craving of the soul for liberation, and the craving itself is rooted in the knowledge that the life in saṁsāra is full of pain and misery, and that the soul, the true source of immortality and bliss, is to be freed from the bondage
