The Embodiment of Peace
From hoary antiquity India has been esteemed and venerated for her charming and divine philosophy and highly cultured saints.
Countless inhabitants of the country had renounced their material comforts and amenities of life in order to drink deep at the blissful fountain of human life in extreme seclusion and attain their goal of deathless divinity, the summum bonum.
It is they who -by their pure and brilliant lives and sermons dispelled inner darkness and showed the infallible path of peace and rectitude Even to this day India is fortunate enough to have such seers and noble souls, when all around materialism is displaying its devil dance with its concommitant evils. President .
Dr. Rajendra Prasad had made very illuminating observations, “If in-spite of a long and chequered history we are still a living nation and have always been able to get the better of the clouds of all-pervading darkness, it is because of the teachings and good wishes of these noble souls.” (Speeches-1952-1956).
We feel that the world is making all round and unprecedented progress in materialism, but we must not lose sight of the fact that the man is virtually decaying. The- demon of selfishness, unabated greed, high veneration for animal appetites, the alluring life of lust and luxury have been annihilating the finer feelings and divine attributes of the moderners.
These days spiritual values are utterly discarded. We take uncommon pride in our scienti¬fic achievements and feel a sense of unusual vanity because the so-called uncivilised age of bullock cart is now over and we are on the threshold of Peace Personified world-bewitching space-age. The words of Words-worth are worthy of attention since they convey his inner anguish;
The world is too much with us, late and soon, Getting and spending, we lay waste our powers: Little we see in Nature that is ours; We have given our hearts away, a sordid boon. The gentle-man of this age has confined his attention to either the outer world or the universe of senses, where brute-in-man is red in tooth and claw.
He knows nothing about the soul. In the service of the soil only, he sees his perpetual happi¬ness. He has totally forgotten the fact that this enchanting edifice built on the rock of soul-less materialism will not last long. He does not draw lesson from the ruins of Rome and Greece, which were once on the apex of civilization and prosperity.
Those who dance to the tune of ever-increasing desires and cravings of the flesh attain their ultimate annihilation in the long run. The fickle and weak- minded man being entrapped in the labyrinth of longings befools himself.
Alexander Pope throws light upon ‘Human Folly’ in these inspiring words:— See some fit passion every age supply Hope travels through, nor quits us when we die. Behold the child, by Nature’s kindly law, Pleased with a rattle, tickled with a straw :
Some livelier plaything gives his youth delight, A little louder, but as empty quite : Scarfs, garters, gold, amuse his riper stage, And beads and prayer-books are the toys of the age : Pleased with this bauble still, as that before; Till tired he sleeps, and life’s poor play is o’er.
These words of wisdom find no place in the hearts of war-mongers, who are busy to occupy the place of distinction in the mad*race of world- destructive armaments. Reviewing the condition of the entire globe the good and great are worried beyond expression since the picture of the world moves before their intellectual horizon, in case the belligerent insanity stultifies the stalwart statesmen and the nuclear war begins.
The fate of Hiroshima will then envelop the entire globe in the twinkling of an eye and this dazzling and majestic massive mansion of materialism will be entirely ruined. It is astonishing to find our scientists endeavouring to establish their sovereignity over space, but they very little care to curb and control their savage emotions and passions, which are at the very root of present and impending calamity.
Birth of noble soul:
In this age of lust and licentiousness and spiritual darkness a selfless and mighty soul named Acharya Shantisagarji Maharaj was born at Yelgula village Bhoj situated on the confluence of rivers Veda Ganga and Doodha Ganga in the Belgaum district in the month of July, 1870 ( On the 6th day of the dark half of the month of Ashadha ).
His father Shri Bhim Gauda Patil was a rich, pious, talented, chivalrous and powerful landlord. He was a mighty personality, and was honoured by persons of all ranks. Mother Satyavati was a religious, charitable and saintly lady.
This benevo¬lent, honest and generous parentage had much influenced the life of our would-be saint, who was called Sata Gauda, which meant Lord of Peace. He had three brothers and one sister. It is remarkable that the child had in him something unique, which indicated that he is des¬tined to be a great and world-venerated figure.
He was a child without being childish. He took no interest in the fun or frolic common to boyhood. He was fond of solitude and was used to meditation.
Maxmuller in his ‘Chips from a German Workshop speaks about Buddha’s Jove for loneliness and meditation, when he was a small boy, “He refused to take part in thegames of his playmates and never felt so happy as when he could sit alone, lost in meditation in the deep shadows of the forest”. He had a great love for virtue and virtuous persons.
I had the good luck to be in contact with him for long. In one of his reminiscences he had told me that he had some recollections of the past and that he was also in his previous life an ascetic; therefore he had the remarkable temperament of detachment from temporal and evanescient pleasurses of the world. Satagauda’s physique was exceptionally good.
He was robust, strong and sturdy like his father, He was a fine wrestler and had the reputation for his feats of valour. He possessed amazing memory, sharp intellect and philosophic mind. As a matter of fact he was a born saint, a great thinker, and a living philosopher, who might have been blessed with the majestic vision of reality.
He had in him all those remarkable virtues and qualities which are indispensable for righteous sainthood. He had from his boyhood adopted the habit of speaking truth, love for all beings and keen interest in amazing austerities^ ‘ He had a genial and very generous tempera¬ment.
His munificience greatly helped the poor and down-trodden people. His life was ideal and pure. He had subjugated his passions therefore he remained a lifelong celibate. The fact is that while he was in his teens he had attained that Inner Illumination, which the great Yogins aspire.
The elevated sparkling and brilliant career of the noble soul supports our aforesid assertion.
These words of Mandukopanisad deserve special attention :— “The Self is attained through truth, meditation, knowledge and continence all constantly cultivated. When impurities dwindle the ascetics get a vision of the stainless, resplendent Self within this body”.
Mission of life :
We must bear in mind the fact that the mission of his life was sublime and superb. He was after attaining Spiritual ‘In-dependence’. In this respect the observations of Acharya Gunabhadra are very important t “When the shore of the ocean of the cycle of existence is .
close by the fortunate man has aversion to sense-gratifications, renounces all possessions, subjugates the passions, has tran¬quility, vows, self-control, practice of self-contem¬plation, pursuit of austerities, duly ordained mental activity, devotion to the conquerors and compas¬sion”.
Benevolent Behaviour :
His life as a house-holder was very cons¬picuous and commendable. As a landlord he used to look after his fields, but he little cared for the crops. As a matter of fact he did not feel himself the owner of the huge lands; how can the sentient and intelligent being extend his real owership upon worldly resources and material objects ?
It is spiritual ignorance and infatuation that the Self adopts a selfish attitude and tries for suzerainty over matter. When the crop was almost ready thousands of birds used to perch in his fields to enjoy the crop but the benevolent and compassionale Satagauda did not disturb the animals.
In fact he took joy in the enjoyments of the animal kingdom, since he had harboured the principle of universal brother¬hood. He did not mind the damage caused by the animals, rather he treated them his guests and provided them water to quench their thirst.
He was exceptionally strong, therefore when there was no servant, who could draw water from the well by means of moat, he by his own hands used to draw water for the sub-human guests.
Fruits of compassion :
One will be astonished to note that at the time of reaping the harvest his fields yielded bumper crops, which were superior in every respect when compared with the yield of his fellow cultivator, who mercilessly made the birds fly from his fields.
This incident was communicated to me when I had visited the village Bhoja to collect material for writing an authoritative biography of the great man.
Several old men supported the above infor¬mation He also once told me about this affair with these pointed remarks; “Look here ! people forget the share of the poor creatures and resort to cruel practices to snatch away the morsels from the mouths of the animals and callously kill them to meet their selfish ends, but I have myself seen the sweet fruits of the compassionate behaviour”.
The words of Bible, ‘Blessed are the merciful for they shall obtain mercy” are very significant and worthy of honest experiment in our everyday life. The leopard-like life will never lead to internal harmony and peace.
The gains of a mammon worshipper may be astounding, but he will never have the vision of peace and rest. Innocence and sound health become stranger to him. He cannot en¬joy the repose and refreshment which make life lova¬ble.
The king who is the lord of worldly prosperity appears to be inferior to a person who makes an honest living by physical labours. Shakespeare’s remarks are true and exact, since they depict the inner life of a monarch.
The poet in his ‘Soliloquy on Sleep’ says ; Can’st thou, O partial sleep, give thy repose To the wet sea-boy in an hour so rude, And in the calmest and most stillest night, With all appliances and means at boot, Deny it to a king ? Then, happy low, lie down ? Uneasy lies the head that wears a crown. (Henry IV, 111. I)
Sympathy for Poor :
Feople of village Bhoja told me that the life and dealings of Sataguda were very honest and merciful. His 97 year older brother, who breathed his last as a great nude Jain saint in 1959 was then called Devagauda.
He told me several incidents which throw flood of light upon the lustrous life of this man of compassion. He said, “Once a servant had collected a huge heap of grain and he was silently stealing it away, when Satagauda’s eyes caught the culprit red-handed.
But he did not speak to him any hard or harsh word of reproach. When the matter came to light Satagauda told the members of his family, “I had noticed the man, but I did nt chide or rebuke him thinking that he is very poor and really needy.
Why should I come in the way of this unfortunate fellow, who is undergoing the untold pangs of penury and starvation ? We have enough to serve our purpose.” This incident although insignificant from the. viewpoint of an economist is very valuable from the ethical point of view.
Will our up-to-date moderners take any lesson from this, which contains the remedy of the unrest and quarrel between capital and labour? Thus there will be no decay of real man and the over-accumulation of wealth will not torment the society.
Then, Gold-smith’s soul will heave a sigh of relief and he will no more lament thus; 111 fares the land, to hast‘ning ills a prey, Where wealth accumulates, and men decay The poet further reflects .
A time there was ere England’s griefs began, When every rood of ground maintained its man; For him light labour spread the wholesome store, Just gave what life requir’d, but gave no more: His best companions, innocence and health; And his best riches, ignorance ef wealth. ( The Deserted Village )
Broad outlook ;
Although Satagauda’s family religion was Jainism and he had firm belief in the tenets of Jain religion, he treated persons following various creeds with great affection and regard.
He was fond of establishing harmony, where discord was poisoning the minds of many. Therefore persons of all faiths venerated Satgauda as a saint of their hearts’ choice.
Preparation for Sublime Life :
When he was in his home, he looked like a lion in a cage who was longing for his liberation There¬fore Satgauda was with all seriousness preparing himself for the unique life of a great hero of non¬violence. To talk of sainthood and its glory is very easy, but its practice is extremely arduous. His ambition was to embrace asceticism withiUnimpea- chable character, therefore he used to observe long fasts.
He had abandoned the use of delicacies and all dainty dishes which pander the palate and aggravate the animal passions. He remained in the house in obedience of his father’s earnest desire, who had told him not to leave the house deserted as long as he was alive.
After the demise of his father he had no impediment to fulfil his long cherished desire of renunciation. The Upanishads also agree with the Jain view point that renunciation is indispensable for libera¬tion. Vivekanand in his Message to the World says.
“Aye, a glorious destiny, my brethren, for as far back as the days of the Upanishad’s we have thrown the challenge to the world; H H jrspjr, 53% agera Not by wealth, not by progeny, but by renunciation alone immortality is reached”. Those who forget the fact that the Self is the real treasure- house of peace and perfecfion oppose tooth and nail the very idea of renunciation and scoff at it with all vehemence at their command, but the truth is revealed.
by universal experience and the hollowness of antagonism sparkles before all, small or great. How significant and exhilarating are these remarks of John Dry den : In wishing nothing we enjoy still most; For ever our wish is in possession lost: Restless we wander to a new desire, And burn ourselves by blowing of the fire:
We toss and turn about our feverish will, When all our ease must come by lying still: For all the happiness mankind can gain: Is not in pleasure, but in rest from pain.Soon after the demise of the father, his mother also died. This made his path quite clear to fulfil his noble ambition.
Spiritual Precentor :
Satagauda without disclosing his mind left for Uttura village, where a life-long celibate and nude Saint renowned for his high spiritual attainments, Devendrakirti Maharaj alias Devappa* Swami was staying. His Holiness Devappa Swami was not only a nude Jain saint, he was adorned with several miraculous attainments as a result of his supreme vow of celibacy and sparkling penances.
Outworldly such noble souls appear without anything astonish¬ing in them, yet their inner life is rich with extraordinary treasures, which the materialists cannot conceive in their brains. One day in the afternoon His Holiness left for Gokak town of Mysore state. Due to nightfall in the way the saint had to stay over a hill infested with terrible beasts of prey. The saint had one Jain devotee with him.
The nude Jain monk does not move from place to place in the night in due regard to his vow of absolute non-injury, therefore he said to his disciple, “This forest abounds in ferocious animals. It is just possible that some tiger or other wild beast may come here in the night. I shall be busy with my Dhyana-meditation; but you need not be terrified.
I have drawn this circle with a piece of stone and we shall remain within this area. You need not go out of this spiritualised area; thus you will not get any kind of trouble.” So saying the Saint commenced his meditation in that dreadful ; forest with equanimity and composure. As the night advanced the roaring of the wild animals was echoing in mountainous area.
Soon after a tiger came over that place. It moved round the circle but could not break through it. It terribly roared, whereby the disciple was nonplussed and confounded, but as per orders of the Master he carefully kept himself with in the limit of the circle.
The saint was unmoved by this roaring and terrifying noise. He was perfectly peaceful. After dawn the tiger went away. Due to the high attani- ments of the saint no untoward incident took place. Because of jsuch outstanding virtues Satagauda went to Devappa Swami and begged of him for being initiated into sainthood. The saint was impressed by the sincerity and holy life of noble Satagauda, for his heart was over-brimming with genuine renunciation and detachment for superficial pleasures.
Dr. Wiseacre will be astounded by this step and he may think it an act of colossal miscalculation, but sober thought shall support the new venture since it cures the miseries of transmigration and the unending chain of deaths and births.
Devappa Swami apprised Satagauda of the arduous path of Supreme renunciation culminating in the abandonment of all garments and embracing nudity. Nudity is not an end in itself, it is the means to acquire that serenity and equanimity, which contribute to perpetual bliss. The truth is that to burn all the filth of passions and mental flaws the fire of concentration must be kindled to its highest capacity, v.
Possessions are Hindrances :
The worldly possessions act as great hindrances in achieving mental equipoise. As the blowing wind causes movements of the burning light, likewise the longings and worldly belongings disturb the mental equilibrium.
The creed of the savant of salvation ought to be above need or greed. One who is the victim of the virus of attachment cannot show the path of spiritual health.
The physician should first heal himself. It is astounding to see these shilly-shally wiseacres come forward and play the role of a preacher to the cultured souls for following their corrupt ways of life.
Difficulties of Penance expl lined :
Devappa Swami explained the point that it is extremely difficult to become a naked monk. Not to talk of the inclemency of weather the complete subjugation of passions, the mental strength j of remaining unmoved by the cupid’s arrows is rather something Divine.
The impartial scrutiny of religious literature of the world brings to light how great anchorites, gods and several venerable souls got their downfall, when they came in contact with handsome and attractive amorous damsels.
Hindu poet Bhartrahari pays high tributes to nude Jain Tirthamkar who keeps his mind unsullied by the glances of lovely ladies. The nude Jain idols represent the life of purity and child-like innocence. He looks upon all women with the eye of a child.
He treats them as his sister or mother. The same noble feeling is reciprocated by them. Shakespeare’s muse could not conceive a person who can keep himself unaffec¬ted, when he is assailed by the darts of dainty damsels. He therefore speaks his mind thus .
Give me that manThat is not passion’s slave, and I will wear him In my hearts core, ay, in my heart of hearts. ( Act III Sc. 11, Hamlet)
Alexander’s Esteem for nude Saint:
The following observations of Dr. Radha’ Kumud Mookerji are remarkable since they set at naught the frivolous and mischievous conjectures of those short-sighted fanatics, who are used to see foul and filthy in the noble and brilliant lives of the cultured nude saints.
There is no doubt, however, that the ascetics or hermits who renounced the world for developing spiritual life formed a unique feature in Indian society. The Greek writers have left an interesting account of some of those whom they actually met. Thus Onesicritus met at Taxila fifteen of them, all given to meditation.
When told that the Yavana king wanted to learn their wisdom, one of them replied that “No one coming in the drapery of European clothes, cavalry cloak and broad-brimmed hat and top-boots, such as Mace¬donians wore could learn their wisdom. To do that he must be strip naked and learn to sit on the hot stones beside them.
” More details have been preserved of another hermit named Dandamis ‘whose home was the woods, where he lay on a pallet of leaves.’ The account, as given by one of the Greek writers, is worth quoting in extenso. “King Alexander, accordingly, when he heard of all this, was desirous of learning of doctrines of the sect, and so he sent for this Dandamis, as being their teacher and president.”
“Onesicritus was therefore despatched to fetch him, and when he found the great sage he said: “Hail to thee, thou teacher of the Bragmanes, The son of the mighty god Zeus, King Alexander, who is the sovereign lord of all men, asks you to go to him, and if you comply, he will reward you with great and splendid gifts, but if you refuse will cut off your head.”
“Dandamis, with a complacent smile, heard him to the end, but did not so much as lift up his head from his couch of leaves, and while still retaining his recumbent attitude returned this scrornful answer:—“God, the Supreme King, is never the author of insolent wrong, but is the creator of light, of peace, of life, of water, of the body of man and of souls.
He alone is the god of my homage, who abhors slaughter and instigates no wars. But Alexander is not God, since he must taste of death, and how can such as he be the world’s master, who has not yet reached the further shore of the river Tiberaboas, and has not yet seated himself on a throne of universal domi¬nion ?
Know this, however, that what Alexander offers me, and the gifts he promises, are all things to me utterly useless but the things I prize, and find of real use and worth, are these leaves which are my house, these blooming plants which supply me with dainty food, and the water which is my drink, while all other possessions and things, which are amassed with anxious care, are wont to prove ruinous to those who amass them, and cause only sorrow and vexation, v’ith which every poor mortal is fully fraught.
But as for me, I lie upon the forest leaves, and having nothing which’ requires guarding close my eyes in tranquil slum¬ber; whereas had I gold to guard, that would banish sleep. The earth supplies me with every¬thing, even as a mother her child with milk.
I go wherever I please, and there are no cares with which I am forced to cumber myself, against my will. Should Alexander cut off my head, he cannot also destroy my soul. My head alone, now silent, will remain, but the soul will go away to its Master, leaving the body like a torn garment upon the earth, whence also it was taken.
1 then, becoming spirit, shall ascend to my God, who enclosed us in flesh, and left us upon the earth to prove whether, when here below, we shall live obedient to his ordinances, and who also will require of us, when we depart here to his presence, an account of our life, since he is judge of all pround wrong¬doing; for the groans of the oppressed become the punishments of the oppressors.”
“Let Alexander, then terrify with these threats those who wish for gold and for wealth, and who dread death, for against us these weapons are both alike powerless, since the Bragmanes neither love gold nor fear death. Go, then, and tell (Alexander this : ‘Dandamis has no need of aught that is yours and therefore will not go to you, but if you want anything from Dandamis come you to him.”
“Alexander, on receiving from Onesicritus a repot t of the interview, felt a stronger desire than ever to see Dandamis, who, though old and naked, was the only antagonist in whom he, the conqueror of many nations had found more than his match”. ( Age of Imperial Unity—pp. 554-55 ).
Universal Veneration for Nudity :
The most ancient literature of India bears ample testimony to the fact the nude saints were revered and honoured all over the country. The Vedas, Upanishads and Hindu Punanas contain refe¬rences of these monks.
From the Bhagwat Purana we understand that the Digamber saints were venerated by all other saints and the nude monks were reverentially receieved by kings in their courts. When Shukadev Muni, who was a nude Hindu sage of very lofty character, went to the court of king Parikshit all present including several saints stood up as a mark of veneration.
A Sufi Muslim poet has said : “The clothed man has an eye upon the washerman, but person of divine light is adorned with the ornament of nudity.
” Mrs. Stevenson explains the central truth behind this unusual and most difficult type of penance, “Being rid of clothes one is also rid of other worries. No water is needed in which to wash them. Our knowledge of good and evil, our knowledge of nakedness keep us away from salvation.
To abstain it we must forget nakedness. The Jain Nirgranthas have forgotten all knowledge of good and evil. Why should they require clothes to hide their nakedness ?
”A saint gives up all coverings of the body. He keeps himself nude and returns to the natural condition in which he was born-Jata-rupa. The private parts of the body do not require to be covered or concealed from view so long as baby-hood and childhood continue.
A saint is, so far as sex-desire is concerned, as pure and as innocent as a baby. He has no sex-desire and his naked appearance would not taise or occasion sex-desire in another, who sees his nudity. Adam and Eve lived in the state of nature, until temptation came to them, and with it their Fall and expulsion from the garden of Eden, the tragedy of Paradise Lost.
Diogenes, the celebrated Greek philosopher never thought of covering up any private parts of the body. The saint is pure like a baby, and his nudity does not, and would not excite improper emotions in his mind or in the minds of other people, who may happen to look at him. Purushartha-Siddhyupaya Eng. Translation P. 84, verse 167. ( Heart of Jainism p. 35 ).
Dr. Wiseacre who shows the audacity to inter¬fere with the time honoured ceremonials, rituals and customs of a religious denomination, because his fancy of decency is violated or his caprice is injured should try to dive deep into the religious literature of that sect before making any injurious and provocative pronouncement.
Nudity is not a cinema show, or a display of dance of damsels; it is the highest type of penance practised by non-violent saints of unimpeachable character. In this vast ocean of humanity there are about three dozen intrepid souls of upright and unblemished character who have embraced this unique life.
Several generals, mighty monarchs and recondite scholars had embraced this divine path to achieve everlasting peace and bliss of beatitude. The Jewel of Indian history Chandra Gupta, the great grand-father of Asoka had renounced his vast kingdom for the unperturbed peace of nudity since this is unconta¬minated with worries and mental impurities.
A man of the street and every Tom, Harry or Dick cannot gauge the greatness of this life, which is the indispensable corrolary of the sublime doctrine of Ahimsa.
Look in Attitude :
The spiritually advanced are so much immersed in their serene and sublime thoughts that they are unable to attend to the needs of the flesh. The inner flash has illumined their .entire ‘out-look’. To be more exact the advanced saint has no ‘out’ ‘look’, when he always ‘looks’ ‘in’. His out-look of life is to look-in. He does’nt care for the world, its opinion, admiration or approbation.
The mighiest empires and all their power are no better than a straw to him. His infinite soul’s power enables him to see the entire world face to face without any fear. He is intoxicated by the Divine nectar, therefore no rules and regulations framed by the slaves of passions can guide the conduct of this Master, who has broken the bonds of sensual serfdom.
It is really funny to see the sickly souls coming to the healthy saint and poking their nose into his personal affairs and ordaining him to follow their decisions in point of spiritual health and internal harmony.
Gandhiji’s Retort to Churchill :
The great savant of Ahimsa and liberator of India Mahatma Gandhi could fathom the depth of these nude saints and so his innermost self was yearning for the day when, he would have thrown away this outward covering to drink deep the ambrosia of unperturbed equanimity.
His experiences should bring wisdom to the wiseacres of our age who in season and out of season rail against these innocent and pious persons and unnecessarily stone the religious sentiments of their harmless disciples, who are also the citizens of the country and whose religious rights and sacred culture have been safeguarded by the Constitution.
On many occasions Gandhiji had expressed his heartfelt and sincere longing to discard all clothings and other material objects, with a view to practise superior standard of Ahimsa virtue. Mahatma Gandhi said to Louis Fischer .
“The ‘Mild Hindu’ is used as a term of reproach, but I take it as a term of honour just like Churchill’s ‘Naked fakir’. I appropriated it as a compliment and even wrote about it to Churchill. I told Churchill; I would love to be naked fakir, but I am not one yet.”
Louis Fischer; “Did he answer ?” Gandhi, “Yes, he acknowledged my letter through the Viceroy in a courteous manner.” ( The life of Mahatma Gandhi p. 473 by L. Fischer ) It will be a grave injustice to the cause of enlightened saints if they are honoured merely because of their nudity.
Jain scriptures have strongly condemned that nudity which is not adorned with high type of noble and virtuous life. A monkey is naked, innumerable living souls remain naked; their nudity shorn of other virtues will do no good to their struggling souls.
That nudity is commendable which is resorted to for self purification. The path of a nude saint is strewn with thorns of hardships and adversities. An intelligent person can think in his mind; if this severe life of penance is utterly useless, why the cultured and wise souls should have adopted that path of perplexity and troubles ?
Saints Arduous Task :
Poet Tagore has understood the secret of this saint’s life of supreme renunciation therefore in one of his lectures delivered in America he had remarked, “In this natural world with the help of science man is turning the forces of nature into obedience.
But in this moral world he has a harder task to accomplish. He has to turn his own passions and desires from tyranny into obedience” ( Perso¬nality p. 90 ). Such saints enjoy the beauties and sublimities of the inner world. The wise sports in the Self, delights in the Self—STICKS: wurcfh:’ (Upanishad ). Why will the wise attend to the needs of the body, which is the real handicap in the path of Divinity ?
Child-Uhe Purity –
It is said, that “One should be like a child, for the child is much nearer to the vis on of the Self and that the wisdom of babes is greater than that of scholars ”( Raman Maharshi : by Arthur Osborne ). While describing a naked saint the Jain books use the epithet ‘Yathajata roopa dfcarah ‘qsnanawtr:’, putting on the appearance of the condition of birth i. e. a naked baby.
In the sacred literature the child is much glorified, therefore if the man develops in him the innocence and other virtues of a child he must be honoured, respected and loved by all. Dr. Radhakrishnan had aptly observed .
“We have had in our country great respect for children. The Brhadaranyka Upanisad asks us to be done with learning and desire to live as child : tasmad brahmanah pandityam nirvidya balyena tisthaset. What are the characteristics of a bala ?
Another Upanisad (Subala) gives the answer : bala- svabhavo asango niravadyah— the characteristics of a child are non-attachment and blamelessness or innocence. Nietzsche says : “The child is innocence and oblivion, a new beginning, a play, a self-rolling wheel, a primal motion, an holy yea-saying.”
( Thus Spake Zarathustra, 1.2). One of the most famous symbols of the Christian religion is the picture of the Madopna and the Child. ‘Except ye become like little children ye shall not see the Kingdom of God.’ For Heraclitus, ‘the Kingdom is of the child.’ To become like a little child is not easy.
It costs us a great deal to acquire the grace and meekness of the childlike. The Chinese thinker Mencius observes : “A great man is one who has not lost the child’s heart”. ( Occasional Speeches and Writ¬ings, pp. 306 -7 ).
In his Crescent Moon poem Poet Rabindranath Tagore depicts the glories of childhood : Child, how happy you are sitting in the dust, Playing with a broken twig all the morning. I smile at your play with that little bit, of broken twig. Child, I have forgotten the art of being absorbed in sticks and mud pies. I seek out costly play-thing and gather lumps of gold and silver.
With whatever you find you create your glad games; I spend both my time and my strength over things I never can obtain. ‘Kural’ also tells about the child in these memorable words : “The flute is sweet, the vina is sweet they say—they who have not heard the prattle of the little one”.
Child’s mind is unsullied by cupid’s passions, therefore one who wants to be like a child must have very strong mind and noble soul which looks at the entire women folk with the eye of chastity and purity. Nudity does not merely mean casting away ones clothes, it also connotes the sexual purity and sublimity of a child. In this light the nudity of a Jain monk becomes understandable and reasonable.
Child is the living picture of innocence and purity. But one thing is wanting. The child’s faculty of rationalisa¬tion and discrimination is to be developed as the age advances. The saint is a child adorned with wisdom, rationality and discrimination.
Minority’a Fundamental Rights :
Modern chatterbox should hold his tonque when his mischievous brain urges him to cast ignoble asperions against the pure, pious and innocent saints of any religious denomination with a view to establish concord and amity, so that our rapid progress may not be retarded for nothing. Biting habit of a snake ought to be disowned by the people who are proud of their cultured life.
We should have large hearts and sincere regards for the religious beliefs and harmless observances of others. The rights of the minorities need special pro¬tection. If this view is disregarded, what is the difference between such man and an oppressor, whose name has brought blot upon humanity ?
The Government should also without fear or favour teach a lesson to such culprits, who take pleasure in teasing and injuring the religious rights of any community.
They should take lesson from king Asokawho had appointed special officers to look after religious affairs so that all faiths may be treated fairly, and there should not be any reason to complain. His antithesis was Aurangzeb, who took pride and pleasure in torturing Hindus.
History tells, “It was in 1669 that Aurangzeb issued his first general instructions to demolish all temples and s chools of the infidels. From that time an active policy of temple demolition was followed and the great temple of Vishwanath at Banaras, Keshava Rai at Mathura and the much pillared temple of Somnath to mention the three most famous shrines fell to his destructive enthusiasm.”
( A Survey of Indian History — p. 155 ).
Thus it is clear that the practice of nudity has been the object of veneration from hoary antiquity and only sufficiently cultured souls embraced that sublime path of highest renunciation.
Jain Saint’s code of high conduct:
Modern man with a scientific trend of min i gets much amazed when he hears that in this advanced age there are some who talk of nudity as a part of religion. What is there in embracing nudity, this view poisons the mind of those who are not paying any regard to any kind of religious belief ?
In this respect it must be noted that mere nudity is not the sign of purification or internal develop¬ment. Nudity must be adorned with highest type of spiritual development and mental purity.
The nude Jain saint is required to practise the twenty and eight rules of conduct called Mula Gunas-essential virtues. He should observe the five great vows of non-injury, truthfulness, non-stealing, celibacy, and abandonment of all worldly objects including clothes etc. He has no home, no wealth, no belonging and even longing for them. It is a sin for him to keep any insignificant sum of money.
Even a king will have to be penny-less before he will be initiated into nude Jain monk-hood. He should purge his mind of the internal covering of anger, deceit, greed, vanity, sorrow, fear, scorn, infatuation, sexual impulse and similar other debasing propensities.
Without removing this internal covering of passions mere nudity is censured in Jain scriptures. Acharya Samantbhadra in his great work on House-holder’s Morality has clearly pointed out that the house-holder free from attachment is superior to a nude saint whose mind is contaminated with the stigma of attachment—titenmfafr The nude saint is required to exercise control & vigilance in his movements and behaviours.
These are termed as five-fold Samities ( Controls). Irya Samiti means carefulness in moving about. Bhasa samiti requires beneficial and sweet language; Yeshana samiti enjoins care in meals according to the rules laid down in scriptures; Adan-nikshepana samiti consists of careful handling of whatever the saint is allowed to possess; the fifth is Pratisthapana samiti which means carefulness in throwing off excrements etc., so as not to cause injury to living beings.
The other rules of conduct are in conso¬nance with his vow of compassion and self-reliance e. g. kesblocha-pulling out the hair by hands so that small insects may not be born in the head and disturb meditation.
This part of penance silences those who personally see that these nude Jain saints pull out their hairs off the head and the beard without any wrinkle over the face and with wonder¬ful serenity. This shows the inner development of the saints and this enables the critic to modify his erroneous views against these venerable sages.
This part of penance makes one understand how far they are attached to the flesh or not ? He should sleep on the ground, take food once a day in the standing pose. He takes meals in the palms of his hands. He does not adorn his body. A close contact with the saint will create a sense of reverence in the mind of the modern man, who has become a slave of passions and senses.
This is to simply give a glimpse of the life of a nude Jain saint. The critic rails against nudity, but he should bear in mind that this nudity is adorned with the highest standard of divine virtues. In this light the critic will shudder in speaking ill of these sages, he will rather pay great tributes to them for their outstanding virtues and radiant lives.
Initiation into Junior Monk-hood :
Satagauda thought over the entire matter as explained by the saint Devappa Swami and agreed to first become a junior monk called ‘Kshullaka’ who had to lessen his needs to the extent of a loin-cloth and a small piece of cloth.
He was allowed to keep a brush of peacock feathers to protect the small insects that came in contact with his body or which needed protection.’ A wooden bowel’ was also permitted to keep water with a view to cleanse himself after answering the calls of nature etc.
Satagauda becomes Shantisagar :
Now with due religious ceremonies Devappa Swami initiated Sataguda into junior monk-hood with a view to prepare himself for the superior life of complete nudity. In keeping with his nature and mental equipment he was named Shantisagar the Ocean of Peace.
This function took place in the summer of in 1918 on the 13 th day of bright half of the month of Jyeshtha. This auspicious day gave the world a great saint, who will heal the wounds not of the body but of the soul. Shantisagar Maharaj is no more the powerful and rich land-lord, but in fact he is the lord of himself.
He has severed all bonds of affection or aversion. He is no longer a member of the Patil family of Bhoja. He has become a citizen of the world. He thought of establishing harmony in the hearts of all.
His life :
His life was very busy either in meditation, penances, study of philosophical works or in preaching the noble principles, like truth, non-injury, chastity, non-stealing and limiting one’s needs and possessions as far as possible. He moved from village to village disseminating the sacred light amongst whom he happened to move. He was purifying himself and uplifting the common folk.
During this period of probation or apprentice he was vigilantly developing himself for the arduous ordeal of ideal asceticism. He was determined to wage war against the force of evil working inside the humanmind and achieve virtues which are more valuable and useful that any other object of the world. We was bent upon subduing the animal appetites, which are the root cause of death, old age, sickness and other worries.
Arvinda Ghose had observed, “The earth is now inhabited by ‘Asuras’; they have to be replaced by Gods. Europeon science is conquering nature in a way, but it has not achieved central conquest over the powers of disease, old age, death, of a strife, greed and lust-all the instincts of brute in a man are rampant. This inferior nature holds man down inexorably to a lower dharma, an imperfect mode of life today”.
Shantisagar Maharaj was making astounding progress in his spiritual attainments and his noble name and fame was reaching all quarters of the province.
Nude Monkhood :
In the year 1915 there was a huge congregation of Jainas at Yernal village to witness the ‘Pancha Kalyanaka Mahotsava’-a most sacred Jain religious function. On that auspicious occasion Shatisagar Maharaj was also present with his Guru-spiritual preceptor Devappa Swami.
All eyes were concentrated upon this great soul Shantisagarji, who rose, touched the feet of Devappa Swami jand implored for ‘Muni Diksha’ initiation into the Order of holy nude monk.
The Master had already known of the rapid and extra-ordinary progress achieved by the novice, still reflecting upon the great responsibilities which one has to undergo after initiation into the holy order of nude monkhood Devappa Swami reminded Shantisagarji of the hardships and difficulties which beset the path of the saint.
The man, maddened by the liquor of infatuation, is not in a position to appreciate and comprehend the real position.
This was a very serious affair. The preceptor apprised him of the whole thing. Shantisagar Maharaj solemnly promised that he shall keep his vows intact even at the cost of his life. The whole congregation was over-joyed to hear the sublime resolution of Shantisagarji and they whole-heartedly commended the noble deter¬mination.
Memorable Coincidence :
The occasion was unique and memorable because that day the Diksha Kalyanaka of the idol of the Tirthamkara was scheduled to take place at that sacred time. There was really unparalleled harmony of outward and internal circumstances. Reflecting upon the entire ,fact the preceptor con¬descended to fulfil the innermost*and long cherished lofty longing of him.
Now Shantisagar Maharaj had discarded his loin cloth and had become nude. In a moment this momentous initiation to the great spiritual honour took place. Thousands of people deemed themselves extremely fortunate for witness¬ing this ceremony.
Shantisagar Maharaj became nude physically as well as internally, v ‘Swami Samantabhadra had made these signi¬ficant observations .
“This Ahimsa is the Supreme Brahma. This is known all the world over. It exists there where there is no injury to life. With a view to practise this doctrine compassionate Lord Jinendra had abandoned the external as well as internal possessions and did not put on unworthy dress and other objects.” The heart which is clouded with delusion, attachment, aversion, greed, vanity and other evil inclinations is not nude in the real sense.
Ingredients of saintly life :
Mere absence of materials does not constitute saintship. Look at a beggar and compare him with a saint. What is the difference between them ? Although both are without property, the beggar moves about with the intense desire to get some thing, on the otherhand the saint had given up all desire for every tiring. He treats a clod of earth and a huge heap of gold equal.
He has abjured the habit of economic valuation. His attention is centred over attaining divine status, perfection, which is the inherent right of every soul. Therefore there is a lot of difference between the two; their mental out¬look does’nt coincide. A Jain poet in Hindi verse remarks thus f: “We visualise in this universe souls of manifold varieties, there are some who do not desire any thing; there are others who do not want to renounce any thing.
Their standards of viewing things are separate. Look at the deer, who eats only grass when hungry, but the cat on the other- hand is never satisfied with killing animals.” From this we arrive at the conclusion that the purity of mind is most essential. Due to this sacred life, the saint is universally venerated.
How remarkable are these words of Dr. Radha Krishnan : “This country has always valued saints rather than statesmen, rich industrialists and kings and self-conquest rather than military prowess or riches. Unfortunately however though there is so much talk of Ahimsa, few practise it.
The true meaning of Ahimsa has been given to us by great men like Buddha and Mahavira. Ahimsa was not merely the absence of physical violence but mental attitude as well. It meant renunciation of hatred.” ( Chandabai Jain Abhinandan Grantha Presentation Function Delhi, Hindustan Times 17-4-1954 ).
But it must be also borne in mind that this internal purity will be a mere prattle of an idler, unles it is adorned with the life of compassion and piety. Both must go hand in hand. If we want pure rice, at first we will have to remove the outward husk, then we will be in a position to cleanse it of the internal impurity, likewise the outward causes of impurities should be first avoided at the outset.
There are some thinkers who give a fine discourse on mental purity and add that external conduct is not at all important. One may lead a vicious life and enjoy the carnal pleasures, yet he can be a great saint if he keeps his mental purity in tact.
The Jain view does not concur with this superficial conjecture since our own experience goes against it. In Tirukkural Acharya Kundakunda says, “The essential nature of a true penance is not to possess anything. Even a single thing will bring back the delusion of property. Only those, who have completely renounced will reach the highest goal of life, Moksha; the others still with the delusion get entangled in the net of Samsara’.
Outward Purity Essential:
A Hindi proverb says, “If a man enters into a room blackened by collyrium, howsoever vigilance may be shown his clothes will surely contain some black mark”. This establishes the fact that outward noble conduct is a necessary accompaniment indicative of internal purity.
Gandhiji from Yervada jail on 26-8-30 had written, “He only is devoid of all possessions, who is physically as well as mentally nude. He will move about like a bird without any habitation, without clothing and without any foodstuffs with him.
Few can reach this ‘Avadhuta state’. He also added, “Real reform and civilization do not consist of the increase in worldly belongings; on the otherhand they depend upon intentional and wilful curtailment of possessions. Real joy and satisfaction thrive in proportion to the abandonment of material objects. This also develops the capacity to render service”.
Ennobling influence :
Saint Shantisagarji was deeply engrossed in amazing penancts. He used to observe long fasts. He was only taking milk and rice in the palm of his hands during the day time once in 24 hours or after a longer period in the standing posture. He always kept the vow of silence in the night. He used to lie down on the ground during the night.
He was ever active either in his study of scriptures, meditation or doing good to the people, who used to come for his discourses or blessings. He was very keen to abide by the code of conduct prescribed for saints in. Jain sacred literature. He used to pass his night and most of the day-time in the forest or lonely places.
He had no fear of the ferocious animals which infest the forest. He was moving undauntedly like a lion. He was a man of few precious and remarkable words, which had marvellous effect upon all to elevate and ennoble themselves. Every word of his was very impressive.
It entered into the heart and had its desired effect. His glorious example made his precepts very enchanting. Whosoever came in his contact took several vows pertaining to non-violence, truth, non-stealing, chastity, limitations of possessions, honest and fair dealings, life of love and affection towards all beings and many other virtues which make an ideal man and useful citizen.
What the powerful governments and other institutions failed to achieve, his mere contact and few words could easily produce that noble and salutary effect. Innumerable souls got enlightenment from him without the distinction of caste, creed or nationality.
Confounding Cobra Incident :
His fame as a great saint reached all corners of the country, when he was in a cave outside the village known as Konnur, district Kolhapur. It was the noon time when Shantisagar Maharaj was sit-ting inside a cave deeply engrossed in meditation. A big and terrible cobra came out of a bush close by and entered into the cave. The ferocious creature wound itself round the saint’s neck for long.
The saint was motionless like a statue. When in the after-noon several devotees went for the saint’s darshan they were much amazed and impressed by the extraordinary sight. The snake was some times moving over the body to cause sufficient con-sternation and disturbance, but the saint did not mind the presence of the agent of death, v.
When I had once enquired of him about the snake incident, he said to me, “I was then immersed in meditation of the Siddhas—the bodyless perfect souls, therefore I had no idea of what was taking place outside. After the termination of my meditation die cobra had left the cave.”
I further inquired of him if he had any kind of fear or uneasiness, he replied, “From my boyhood I never had any kind of fear either from snake or tiger or any other ferocious being” .One whose soul is highly cultivated and enlarged by the sublimating touch of real renunciation has no fear. Swami ‘ Vivekanand in his letter to an.
Amrican wrote these remark-, able words, “He alone is fearless who has renounced all things. Every thing in this earth is fraught with fear. In wealth is the fear of poverty; in knowledge the fear of ignorance; in beauty the fear of old age; in fame, the fear of slanderers; in success the fear of jealousy.
In this very body there is the fear of death.” ( Prabuddha Bharata, 1928, page 530). This shows that really the state of possessionlessness blesses the soul with fearlessness. This outstanding incident, which was witnessed by several people brought into light the greatness of the saint. Thousands used to come for his darshan and blessings.
Intrepid Saint:
It is to be noted that this was not the only incident of its kind. At one time His Holiness went tq a thick forest uninhabited by human souls. In that quiet calm environment the saint sat for his Samyayik-meditation.
In the beginning he was reciting sacred Jain prayers in Sanskrit and Prakrit, when all of a sudden a huge snake about eight feet long and sufficiently thick like a log approached this saint of absolute non-violence—‘ahimsa maha- vrita’. Shantisager Maharaj told me, “The boa- constrictor was possessed of long hair over its body. It had blood-red eyes.
It came very close to me, raised its very large hood, and moved to and fro with its tongue frequently quivering and its gaze fixed at me, I was also looking at the huge snake”.
I said, “Holy Sir, what was then passing in your mind?” His Holiness replied, “I was thinking in my mind; if I had caused any harm to this creature previously it will most certainly bite me and cause my death; since I am immortal no body can kill my soul. The poison will effect the body and cause its death, not mine, because I am deathless.
The king of the cobras remained there for two hours. Later on it left the place”. I suppose that then ambrosia and poison were face to face. The interpid and fearless sage of love represented Amritam- ambrosia. With a view to properly estimate and appre-ciate the incident these remarks of Gandhiji are very pertinent and noteworthy.
In his Navjivan periodical dated 28-9-1924 Gandhiji wrote thus, “I realise that my heart abounds with love, but love is limitless. I know also that my love is not boundless. How can I play with a snake ?” These remarks are very important, “The snake becomes peaceful in the presence of one, who is the idol of Ahimsa. I am fully confident of this fact”.
These observations based upon personal experiences of the world-cele-: brated Master of Ahimsa much enhance the great-ness and glory of Shantisagar Maharaj. With a view to estimate the spiritual development of Shantisagar Maharaja we should seriously look into the lives of the great men of the country and abroad; then we will not only be impressed but rather be surprised by the supreme attainments of the saint.
John Gunther in his ‘Inside Asia’, tells us about Gandhiji: “Once a snake dropped on his ankle and involuntarily he twitched and shook it off. He has regretted this ever since, because it showed that his devotion to non-violence was not really perfect” ( p. 386 ).
There are countless remarkable incidents in the life of this great sage, which impel an impartial and large-hearted thinker to decide for himself how great and glorious Shantisagar Maharaj was, when compared with the galaxy of several saints of the country and abroad.
Marvellous Meditation :
Here is another conspicuous incident of his life. One evening he went to a Jain temple located in a forest for his meditation in night. It has already been pointed out that the nude Jain saint observes the vow of silence in the night since the hours of night are to be mostly utilised in Self-purification by means of concentration.
The temple attendant came to the temple to light the lamp. Due to inadver- tenence of the man some linseed oil had fallen ‘on the ground. It was the rainy season. This attracted a host of innumerable stinging ants to come over there.
They moved all over the body of the saint who was busy in his meditation. Incidentally that night was to be spent without sleep in meditation. This was the special vow of that day. For the whole night the saint was sitting and remembering the sacred life of the Tirthamkaras.
The small and biting ants were eating the flesh and sucking the blood of the saint’s body, but he remained unmoved keeping in view his sacred vow of whole-night-meditation. Every one knows how piercing and painsgiving is the sting of one ant.
When millions of ants were eating the body of the great saint and he remained unperturbed, does this not speak volumes about his high place in the realm of spiritual advancement ?
When after sun-rise the devotees reached there they were horrified what they observed. The wooden plank over which Shantisagar Maharaj was sitting during the night was soiled with blood coming from the lower parts of the saint’s body.
The lower portion and private parts were bruised badly by the ants, but the saint was unmoved by this mishap. His face was beaming with spiritual lustre and marvellous brilliance.
The spectacle was particularly unique in asmuch as there was no sign of anguish visible from the face of the saint indicating explicitly that he was blessed with that inner illumination or Brahma darshan much talked of in the Upanishads and other books dealing with the attributes of Supreme Saints and their superb achievements.
He experienced ‘that he was different from the material body because of the conflicting characteristics of the soul and the body.
When according to the scientist Eienstin the future generation will not be in a position to believe that a soul as great and noble as Gandhiji existed, can it not be said with greater force that even in this age there may be men, who might doubt all that has been written about Shantisagar Maharaj and might treat it as a pious myth fabricated out of religious zeal.
Such critics can visit the South especially the villages of the Maharastra state and satisfy themselves about the veracity of the above.
Life Speaks Religion,:
Such souls are in a position to speak about religion not by their tonque or pen, but by their own radiant body. Their personal magnetism tones down even ferocious beasts and they are trans-formed into domestic animals. This spiritual in-fluence was visible in the life of this saint.
Pilgrimage to North :
His Holiness had made a long tour of North India in 1928 on his way to the most sacred Jain Tirtha Parasnath hill in the state of Bihar. The hill is sacred in asmuch as it is the place where from twenty Tir tham karas got liberation. Where ever the saint with his retinue went he was accorded most cordial, respectful and royal reception by the people.
Several Muslim states received the saint as their own with state paraphernalia This matter has been dealt at length in my Hindi biography of the saint named ‘Charitra Chakravarty’. More than two lakhs of Jains had assembled from all parts of India for his Darshan and his inspiring and soul-stirring sermons.
Infuriated Bulls Pacified :
After visiting wonderful Jain Tirthas of Bihar the saint proceeded towards Allahabad and then the retinue moved further near Rewa, when on the out-skirts of a village one remarkable inci¬dent took place. The great sage His Holiness Vira- sagar Maharaj disciple of Shantisagarji told.
“When we reached near Rewa four terrible bulls being enraged ran in various directions, which disr turbed the people. Ultimately the infuriated beasts came rushing towards Shantisagarji and it appeared that they may harm the sage of Ahimsa, but to the astonishment of all the beasts became all of a sudden pacified, they knelt and bowed down before the saint.
This effect of high Spiritual Magnetism deeply inspired all the people.” Those who know of the great achievements of genuine saints will be easily convinced of the veracity of the remarkable incident. In the year 1929 he passed through Vindhya Pradesh and visited the Tirtha Dronagiri located on a hill. The saint had spent few weeks of the summer in that area.
He used to pass his night over the hill. He liked the place since it was much agreeable for his meditation and inner illumination. His penances were remarkable. During the hottest hours of the day he used to sit on the burning sand and performed his Self-purification ordeal with marvellous serenity and equanimity Those who witnessed the saint were all admiration.
Tiger’s Unique Homage :
One night a strange incident took place. The saint used to pass his nights in solitude over the hill, which was at that time visited by the king of the jungle. One night when the saint had just started his meditation a tiger came near him and was sitting there all over the night.
Even after sun rise the king of the jungle was sitting peacefully. When the tiger had crept away into the forest the saint of peace descended from the hill. Today the saint was late in coming down. This made people inquisitive and they ‘curiously inquired the saint the cause of the unusual delay which revealed the remarkable episode.
This incident raises a question, why did the tiger come near the saint and sit closeby peacefully for long ? To me it appears that the king of the forest came there to pay his homage towards the king of the Yogins. It is a matter of common courtesy that when two kings meet they extend their best regards for one another. Furthermore, Shantisagar Maharaj was superior to the tiger. The saint was the lion amongst all persons.
Lion of Love :
Acharya Guna bhadra in his Atmanushsana describes the intrepid and upright saints of absolute Ahimsa as lions “Those who having renounced all, have taken the vow of solicitude and are capable of enduring every thing are somewhat ashamed on sud denly feeling that they erroneously considered the body to be a help-mate, those whose greatness in inconceivable who are prepared for their work.
who have adopted the seating posture for the purpose of getting rid of the body, who have renounced delusion, meditate on a mountain, in a deep cave or in a concealed place are brave men like lions”. ( P. 72, stanza 258. )
In this respect the remark of Dr. Annie Peasant are noteworthy, “There have been some men from whom there has rayed out so strongly the spirit of love, that the living things of field and forest crowded around them whereever they went: men like St.
Francis of Assisi, of whom it was told that as he walked the woods the birds would fly to him and perch on his body, so strongly did they feel the sense of love that was around him as a-halo whereever he trod. So in India you will find man after man in whom this same spirit of love and compassion is seen, and in the woods and the jungle, on the mountain and in the desert, these men ’may go where ever they will, and even the wild do not touch them.”
“I could tell you stories of Yogis there, harm¬less in every act of thought and life, who will go through jungles where tigers are crouching, and the tiger will sometimes come and lie at their feet and lick their feet, harmless as a kitten might be in the face of the spirit of love.
And though, in truth, it would now take many a century to undo the evil of a blood-stained past, still the undoing is possible, the friendliness might be made, and each man, each woman, who in life is friendly to the lower crea¬tures, is adding his quota to the love in the world, which ultimately will subdue all things to itself.” (Theosophist Madras, 1894 ).
The Biblical literature also throws light upon the sublimating and elevating influence of sacred souls upon ferocious beasts. It is said, “From child hood Jesus loved birds and animals. He protected a lion that men were pursuing with stones and javelins.
But Jesus rebuked them saying, why hunt ye these creatures of God, which are more noble than you ? By the cruelties of many generations those were made the enemies of man which should have been his friends Cease ye, how to persecute this creature who desireth not to harm you; see ye not how he fleeth from you and is terrified by your violence ? And the lion came and lay at the feet of Jesus and showed love to him; and the people were astonished and said : Lo this man loveth all creatures and hath power to command even these beasts from the desert and they obey him.”
“On a certain day the Child Jesus came to a place where a snare was set for birds and there were some boys there. And Jesus said to them “Who hath set this snare for the innocent creatures of God ? Behold in a snare will they in the like manner be caught. And he behald twelve sparrows as if dead. And he moved his hands over them and said to them : Go, fly aways. And they arose and flew away making a noise.” (XV World Vegi- tarian Congress, 1957 ).
”Marvellous Magnetism : These astounding and amazing austerities of Shantisagar Maharaj were developing his personal magnetism, i This personal influence works a great deal. Napoleon has said, “I have seldom drawn my sword.
I have won my battles with my eyes, not with my weapons.” The Saint was doing indescribable good to humanity by his life, thoughts and elevating words. Tens of thousands had given up drinking, hunting, meat-eating animal sacrifice, gambling and several other abnoxious habits.
Those who erroneously think that the saints do no good to the society and they are menace and undesirable burden can easily understand the real state of affairs. The fact is that such saints easily accomplish those works which are impossible for our state to achieve by its stupendous use of force.
Aldous Huxley rightly observes, “Right religious ends cannot be secured through the machinary of political power. The true spirit of religion must be spread through the influ¬ence of saintly persons and groups of enlightened persons living in fellowship, who refuse to use political means to secure their ends.” ( Leaders of Modern Thought, p. 85 ).
Astonishing Advancement:
It must be remembered that Shantisagar Maharaj’s soul was gaining strength in proportion to his penances. The non-Jains of the village Dronagiri told me that one day in the after-noon the saint was sitting over a heap of sand under the scorching sun for Dhyana-meditation.
At the time of sun-set the meditation was over. On that occasion a loud noise was heard that a young man was bitten by a ferocious snake. Hearing the worry-ing news the saint paused for few seconds and said, “The person will be saved, he will not die. Take special note that the cobra should not be killed.” The man was saved from the clutches of death by the mere words of the saint.
Miraculous are the powers of the spiritually advanced non-violent nude saints. The outward eye is not in a position to see what treasure these souls gather by means of their penances ? Since we do not see any thing we should not be overwise to summarily reject the wonderful attainments of stich pure, pious and honest souls.
No doubt the world abounds in quacks who pretend to possess miraculous power and cheat the credulous people. The proverb that ‘all that glitters is not gold’ must be carefully kept before one’s mind’s eye, but excess of vigilance and caution do not serve our purpose. This makes us lose some¬times precious objects.
One who puts on the out¬ward appearance of a saint should not be honoured as a spiritual guide, unless he possesses the intrinsic merits essential for self advancement As every forest wood is not a sandal wood, in the like manner every one who looks like a saint is not the real one. One ought to exercise his own discriminative faculty and find out the truth.
This blind faith has done greater harm that the utter absence of faith. Ai least such sacred souls like Shantisagarji Maharaj should always be remembered and venerated.
His personality was unique and astonishing. It is really strange that the world could not know of the greatness of the saint when he was alive. Although he is no more, but he is never dead. When his name has enshrined the hearts of millions how can one feel that he is not living ?
Bestuwer of Spiritual Tonic :
Where-ever the saint moved thousands flocked near him and got rich and delicious food for their hungry souls. The saint always moved on foot only during the day time. In conformity with his universal brotherhood and supreme non-injury doctrine he did not walk in the night with a view to protect small insects that come in the way. He practised his vow of non-injury etc.
faithfully by mind, speech and deed His peripatitic tour padayatra was beneficial to millions.
Un-paralleled Influence :
No doubt mammoth gathering assembles to hear our celebrated polished politicions, but their words are like the torrential rain fall over a sandy desert. Their political dissertations do not enter the inner crevices of the soul. How can their utterances enlighten the soul, when they themselves are in utter darkness of the bewitching powers inherent in the soul ?
In this light it can be said without fear of contradition that in fthis age of science this nude sage of universal affection was matchless like the brilliant sun.
Rainy Season in,Delhi :
After passing through cities, villages, dense forests the saint with his retinue reached Delhi, the capital city of this great country in 1931 and had also spent the four months of the rainy season there. He was accompanied by nude saints Vira- sagarji, Nemisagarji, Kunthusagarji, Namisagarji, Chandrasagarji.
All these were his disciples. In that majestic materialstic metropolis the presence of the saints of peace and cosmopolitan perspective commanded commendable and fascinating influence. The selfish souls were becoming selfless, the self- centred were changed into large hearted and benevolent persons.
Every day countless hungry souls came to these saints, who gave them sumptuous and magnificient invigorating feast in the form of soul – stirring and sublime sermons on the inherent powers of every soul and the bewitching effects of self-control and self-reliance. The real good done to humanity cannot be estimated in terms of super¬ficial money.
Erroneous Thinking :
A man residing in the chimerical land some¬times finds himself in a fix to appreciate the good points of the saints and he rather feels that the advanced society should not allow entrance of such spiritual heads into big places inhabited by cultured and polished people, who live capapie in accordance with the latest frantics of fashion, but their mischievous calculations are belied by the experiences of the wise, who have come in most close contact with such nude saints.
When in 1957 December the then President of Indian National Congress, Shri U. N. Dhebar on the 22 instant visited the historical Red Jain Temple situated in front of the reputed Red Fort of Delhi he came across a nude disciple of Shantisagarji Maharaj who is known as Aharyaratna Deshbhusan Maharaj present in the temple.
The noble President expressed himself in these remark-able words, “In the whole country there are such enlightened souls, who can be counted on fingers. It is extremely difficult to imitate the renunciation of such sages in this age. His Holiness is the real guide on the path of rectitude.
Modern world needs such preceptors to propagate world-peace and universal brotherhood doctrine. We are very fortunate that such sage is living amongst us.” Several other leading personalities of the metopolis were elevated by the mere contact of the saint.
The Home Minister Shri G. B. Pant, Shri Jugalkishore Birla, several ministers and foreigners had formed very high opinion about such nude saints. As a matter of fact one befools himself, when he fails to reflect upon the fact that this nudity is adorned with excellent and superfine virtues.
Interesting Ancedote :
In this context I am reminded of an interest¬ing story of a Kannada poet Acharya Nayasena depicted in a didactic work called Dharmasara. The story begins with the sojourn of a Jain merchant- prince, who was very strict to the tenets of Jainism.
In the way he happened to meet a man, who was very poor and therefore was trying to get money by hook or Crook The poor man was well versed in religious lore, but he was much inimical towards Jainism. The merchant out of pity asked the poor scholar to accompany him for which he will be properly paid.
This pleased him a great deal. One day the poor Pandit reviled the nude Jain monks venerated by the merchant.
The wise merchant with¬out being enraged asked the poor Pandit to play the part of a nude Jain monk for a couple of days. This will give him first hand experience about the life of the Jain monk, whom he had condemned and cen-sured.
For this task he will be highly paid. Moved by the lust of heavy prize the Pandit agreed to act the part of a nude Jain monk as enjoined upon in Jain scriptures. Next day the Pandit became a nude saint. He was asked to perform the ‘keshlocha-hair uprooting penance.
This was to be done along with the observance of fast on that day. When his hairs from the head wrere uprooted he began to cry like a child. He was horrified and puzzled. Some how the ordeal was gone through. Next day he was served with superfine delicacies in the palm of his hands while standing. This too caused him great inconvenience and trouble. Pressed by hunger he had overeaten the sumptuous and tasty dish. He had little room left to drink sufficient amount of water.
The weather was sultry, therefore imme¬diately he had very painful sensation in the throat for want of water. According to monk’s code of conduct he could not again drink a drop of water that day. The scorching heat of the sun coupled with the excessive demand for water due to over-eating of heavy diet made him restless and uneasy beyond control.
He was as if a fish out water. As a saint he should have borne the pangs of thirst peacefully but he could not control himself and was rolling like a boy stung by a scorpion.
In this way the Pandit himself understood how hard and difficult was the life of a nude Jain saint, therefore he began to pay high tributes to the life of a Jain saint and repented for his unworthy and cruel aspersions cast against the venerable sages.
This practical expe¬rience brought him round and he was converted into a devotee. Thus the intelligent handling of the matter by the shrewd merchant changed a wicked person into a wise and just man.
In this light others can also draw a lesson from the above and do’nt commit most odious error and sinful act against innocent, peaceful and pious sages of Ahimsa; who always do good to all beings.
Elevating Mission :
The mission of Shantisagar Maharaj was to elevate every soul, remind it of its inherent divine power and urge upon it to strenuously struggle for attaining one’s in-dependence and freedom from the thraldom of brutish sensuous life in order that immortality and ever-lasting bliss can be achieved.
He never said that my devotee will go to heaven or will be blessed with redemption. He inculcated upon all souls that no foreign aid will liberate them. By virtue of their own efforts and life of purity they will achieve their goal.
“Do not pin your faith”, he said, “in the sweet advertisements and alluring promises of quacks. If you want to climb a hill no pious wish will lead you to the peak of the mountain. It mainly rests upon your sincere and intelligent efforts”.
Persons of all rank, all religions and various nationalities used to come to the saint with their family members and got ins ruc¬tions for their spiritual and moral well-being. It is to be noted that by this time our great saint had become an Acharya of the assembly of the sages.
The disciples use i to get instructions and directives from Acharya Shantisagar Maharaj. From the national as well as cosmopolitan point of view these nude sages were enriching humanity by their lofty teachings and personal lives.
Moderners think that food, clothing, habita¬tion are amongst the most necessary objects; but these saints by their life of renunciation and self- reliance show that a cultured soul can live even without these necessities of life. The nude saints did not care for clothing, house or food.
If anA devotee offered them meals in conformity with religious injunctions, only then they took meals with a view to pull on with the body.
Their very life opened the inner eyes of mammon worshippers and gave them thought for developing charitable dispositions. Their noble way of life acted as a dynamic force to bring about compromise between labour and capital. One who came to these saints always returned much enlightened, exhilarated and elevated.
View of Wicked :
In this vast ocean of humanity there are some coxcombs who without coming in contact with these ambassadors of good will and noble life in keeping with their awakward temperament see foul, and filthy in them and in the name of decency opine that in the interest of the society a ban should be put on their movement in the city.
It is strange that some sane and sensible journalists fall in line with them and cause unnecessary nuisance and acrimony. This is in fact a sad commentary upon our moral degradation. When we see a peacock we are much gratified by its multi-coloured plumage and lovely form.
When the creatue dances extending its feathers like an umbrella no one can forget that beautiful sight, but there are some who do not relish that panorama and begin to impeach the bird for its slender feet. There are all sorts of things in the world.
The good gather the pearls of virtues, but the wicked try to “suck melancholy out of a song’. Every thing depends upon the make up of the mind and outlook of the persons.
We see a handsome baby and appreciate its beauty, but a carnivora, which is devoid of the sense of a esthetics looks the lovely figure as a morsel for its terrible jaws. The wicked are ever ready for injuring the good and righteous cause.
Strictures of Bhartrahari :
Poet Bhartrahari tells that there are the evildoers of highest type who are ready to undergo sufferings and privations, if this leads to the ruination of the good and noble souls. Thinking of the frailty of human frame, which is like an electrical bulb, we should not waste our precious time in playing the devil.
The noble man should not act like a leech to suck blood from the udders of a cow, but drink sweet and strengthening milk. It is upto the co-operation and concerted efforts of the noble souls to protect the society from the vandal¬ism and barbarism of human-shaped devils.
The strong hand of righteousness and justice can easily bring round a mighty host of mischief-mongers. The sun of truth and virtue may be enveloped by the clouds of vice and vicious souls for some time, but soon the radiant sun sheds its brilliant lustre upon the world and the forces of darkness dis-appear automatically and ultimately truth triumphs.
Kindly Look :
The personal magnetism of Acharya Shantisagar Maharaj was marvellous. One day Acharya Payasagar Maharaj a great nude saint and powerful speaker of the South told me his remini¬sciences about Shantisagar Maharaj, in these remarkable words; “Formerly I was a man of worst character.
I used to speak ill of saints and Jain tenets. I said that idol worship is merely stone adoration, which will do no good. I never bowed to any nude Jain saint. I had developed a bad taste for all wicked and vile ways of life. I was an actor of the theatre. Once Acharya Shantisagarji was present in my place Gokak in the South. Hundreds of persons had gathered to pay their respects to the saint.”
“I happened to pass from that side. I was put¬ting on tip-top English dress. People complained against me and said to the saint; Holy Sir; this is a great rascal amongst the Jain society. He never goes to a Jain temple, he leads licentious and most impure life. He does not pay any respect to you and so on, so forth. All this evil talk did not poison the mind of the saint.”
“He intently looked at me with a piteous glance and said no word. After some time I went to the saint. I felt that the spiritual force was attrac¬ting me. I touched his feet and begged of him to bless me with the vow of Brahmacharya-celibacy. People ‘objected to this, saying that I was a notorious sinner, hence I will never change my evil practices However the saint grew very kind to me and blessed me with his infallible compassionate guidance.
His sweet contact and edifying influence has metamorphosed me and now I am enjoying the loftiest status of human life with serenity and great peace of mind. Had the saint not helped me in my sacred change, I am at a loss to understand of my evil future.”
Similarly several souls under the influence of wicked environments and debasing tendencies were going astray on the path of lust and loathsome life, but this Sage of Peace brought enlightenment and solace to the distressed and disgusted souls. From a pauper to a multi-millionaire were coming to the saint.
Several kings and statesmen adored the saint, who had no money with him, who was stark-naked, who had no house, and who was really bereft of all material possessions.
He had the hidden treasure of radiant virtues, which enhance and elevate the soul to a position, which is adored not only by men but the lord of the celestials.
The saint had almost travelled all parts of the country on foot. History tells us that most cruel tyrant rulers and oppressors were moved by the mystic and affectionate spiritual touch of such Digamber Jain monks like Acharya Shantisagar Maharaj.
Glowing Tributes :
In his book, ‘Studies in South Indian Jainism’ Professor Ayyangar speaks of the saints in glowing terms, “The Jain Acharyas, by their character, attainment and scholarship, commanded the respect of even Mohammadan sovereign rulers like Allauddin and Auranga Padushah (Aurangzeb)” ( Page 132, part ii).
Deep Scholar :
It is remarkable that in spite of heavy programmes His Holiness was particular about his studies of sacred scriptures. His mental and in¬tellectual developments were astounding.
Several brilliant scholars and philosophers used to visit the saint, who had high regard for learning and the learned. His intellectual attainments surprised scholars of merit, rather they were enlightened in solving several intricate philosophical problems.
It was remarkable that there was no tinge of vanity in him. He always said, “What knowledge do I possess ! As a saint I belong to the lowest rung of the ladder.” His studies had made him serene and sober.
Alexander Pope’s lines are noteworthy :— A little learning is a dangerous thing; Drink deep, or taste not the Pierian spring : Their shallow draughts intoxicate the brain, And drinking largely sobers us again.
Free distribution of good books :
He was a man of literary taste. He was of opinion that literature which uplifts the soul and durifies the conduct should be distributed freely specially to sacred institutions in order that the poor man and women may study that purifying sacred literature and develop the faculty of discrimi-. nation between the Self and the non-Self or the soul and the body.
At his instance several Sanskrit and Prakrit Jain works with Hindi translation were distributed to hundreds of libraries in all parts of the country. What the saint thought for common weal, the rich persons used to feel themselves fortu¬nate in spending their money to carry out the noble wishes of the hypnotic and majestic Persona¬lity.
Memorable Service of Literature :
When His Holiness was spending his Chatur- mas-four months of the rainy season at Kunthalgiri a Jain place of pilgrimage in the Maharastra State, he learnt from me that some portions of the most sacred Jain literature on Karma philosophy of the* beginning of the Christian era was damaged by destructive insects.
This information moved the compassionate saint, who desired that the entire vast literature consisting of one lakh and seventy thousand slokas should be inscribed in copper plates so that the priceless literature may last long.
The charitable opulent Jains lavishly contributed to the funds for the said purpose and the work was accomplished in his life time. This literature is the unique thing in the whole world. All religions talk about Karmas and their infallible working, but it is only Jainism which has its original, scientific and elaborate contribution to this field of knowledge.
Social Honour:
The saint had visited the Jain Tirtha Gajpantha near Nasik district. A great Puja ceremony called ‘Pancha Kalyanak Mahotsava’ was performed with great enthusiasm. The huge gathering of all India Jains honoured the great saint by calling him Charitra Chakravarty Sovereign ruler in the field of Character.
It is worthy of note that when this great honour was done to him His Holiness had observed; “The title suggests very lofty character. I am an insignificant soul, how do you address me by such expressions which are fit for supreme saints?”
This throws light upon the fact that inspite of his remarkable and astounding progress and development he was without the stigma of vanity and pride. Really he was a Charitra Chakravarty.
Ever Serene :
He was in fact sovereign ruler in the domain of peace, therefore he was also Shanti Chakravarty. He was never enraged and was always serene and calm under inflammable circumstances which would have irritated other souls. This saint was a person of different stuff.
One day a fanatic fellow came to him and asked; “Why have you become a nude person like a monkey ?” The saint smiled over the way of enquiry and affectionately explained him thus; “You are perfectly correct when you say that I have put on the form of a monkey, but why ?
The cause is not far to seek. Our fickle mind has been compared to an ape. With a view to control the monkey-like mind I had to adopt the pose of a monkey.” The impudent ruffian was speechless by this answer. He bowed with reverance and wended his way.
Casual Remarks :
His causal remarks were very pithy and signi ficant. One day his disciple, who was a mechanic brought a small size radio made by his own skill and had shown him the machine. Minutely seeing the machine for few minutes the saint said, “Oh, this radio is not lasting.
It makes you hear only that message or music which is relayed from the power station, but remember, if you keep the radio of your soul in order, you can hear all, that goes on into the entire universe. This spiritual-radio can be got after attaining Omniscience.”
Power of Penance :
Some think that by virtue of bookish knowledge the soul can attain Divinity, but this view is not upheld by Jainism. The great sage Swami Kundakunda says, “Knowledge without austerities is useless, so also is austerity without knowledge; therefore knowledge should be combined with austerity to attain Nirvana ( Salvation ).”
By penences the filth of stupefaction and infatuation is burnt. This destruction of Mohaniya karma, the cause of infatuation is an indespensable accompaniment for achieving perfect knowledge. One can refute the above on the basis of every day experience that a man of lowe t morals is the favourite of the goddes of learning-Saraswati, therefore character has no bearing upon intellectual development.
But this contention is unsound for high morals and unblemished character are necessary for spiritual knowledge and understanding of mystic yogic experiences. The saints of lofty character are in a position to predict future.
Mirror-like Life :
Their lives of harmony and serenity act as mirrors, wherein the coming events reflect. When the second world-war was in its most violent form and Hitler was gaining ground, all of a sudden words came out of the mouth of this sage of Ahimsa, “In this war Germans will be vanquished.”
I had once asked him, “Maharaj, how do you say things which turn out true in the future ?” He told me, “I do not know. Whatever I see in my mind’s eye, I tell it to others.” It is to be noted that he was out of touch with political and mundane matters, yet at times he gave expressions’to startling truths. The saint was putting up in a garden far off from Phaettan city.
I was then sitting near him. On that occasion the band of Razakar Muslims of, the then Hyderabad state were on the pitch of their heinous, cruel and corrupt practices of torturing Hindus. They were extremely brutal and barbarous towards females.
I told, “Maharaj, this is a very terrible time” and I described “the miserable’plight of the women”. The saint exclaimed, “Very soon the perpetrators of cruelt:es will be crushed”. After a day the news came that due to the statesmanship and vigilantly ordering of ‘police action’ the atrocities stopped and the miscreants were most severely dealt with.
When next day I reported the matter to Acharya Maharaj, he observed, “Did I not tell you yesterday about the the coming event ?” I said, ‘Maharaj, every word of yours turned out true Will you kindly tell me how did you know the matter beforehand ?”
He observed, “You know that I am away from politics. I do not read newspapers. I am out of touch with these causes of mental unrest. When you related before me the barbarities of the Razakars my conscience told me what will be the fate of the assas¬sins.”
Diamond Jubilee :
His Diamond Jubilee was celebrated !by all India Jains at Phaltan on a very high level under the Presidentship of Captain Sir Bhagchandji Soni, Chairman of All India Digamber Jain Mahasabha. Members of the Central Government, Heads of various states, Foreign embassies and dignitaries had expressed their best wishes and high regards for the Sage of universal love.
Then the Ambassador of U. S. A. Chester- Bowels in his message had remarked; “Spiritual leadership is the world’s greatest need today. I join with them, who paid tribute to the great Jain saint Acharya Shanti Sagar Maharaj.”
The Supreme Court Judge Shri C. S. Aiyar had written these memorable words; “Acharya Shanti sagarjee’s self¬less life of non-violence is a noble example for us to emulate.”
Balanced Outlook :
On that auspicious occasion when I went to the saint in seclusion to gather what was passing in his mind, he told me, ‘“What is there in this appreciation and commendation to me ?
I am never happy by universal applause nor distressed by slan¬der or reproach. Both ways of outward expression cannot do any good or harm to my Self.”
He was in fact above the average mind. What Milton called ‘the last infirmity of noble mind’ was not found in this great sage. In fact he was a mighty and peer-less soul. His view of life was uncommon.
Warning to Wealthy :
During the period of Diamond Jubilee some selected and leading industrialists and mill-magnates came to the saint to express their high regards and prayed for few words of enlightenment.
His Holiness told them, “I have to say only one thing to you. All of you are placed in favourable and flourishing circumstances You have been provided with huge wealth, all luxuries, sound health and all other amenities of life because in your previous life you must have acquired merit by auspicious activities and charities to deserving souls.
You are reaping the rich harvest in the shape of desired best objects and you all appear quite happy, but compassion surges in my heart when I think of your dark and dismal future like that of the farmer who enjoys the fruits of his past labours and does not sow fresh seeds for the coming season.
You all are busy in enjoying the sweet fruits of your past toils, but you do not think for a moment your present duties and responsibilities for your own benefit and welfare.
I would therefore urge upon you to tread on the path of self-control and renunciation as far as your circumstances and mental equipment permit you. Be vigilant, never let a moment pass without vows and doing good unto others as much as you can. This will be the fair fare when your soul will fly to unknown and far off regions.”
Edifying Observations :
His every moment was unconsciouly utilised for something noble and beneficial. A seventy year old journalist from Bombay came to worship the feet of the saint. He had hardly stayed for few hours when he came to him and said, “Maharaj, I request your kind permission to go back just now.”
The saint compassionately observed, “you have come here now and you wish to run away so soon, how is that ?” The editor said, “I am very busy, I have no leisure.” Upon this His Holiness curtly remarked, “You have grown sufficiently old and you say you have no time to take care of yourself; now tell me when are you having leisure for your Self.”
The editor was dumbfounded. The idea of the compassionate saint deserves the attention of the dignitaries of the day, who do not want to part with their power and double-deal¬ings although their advanced years portend their entry into the portals of death in no time.
The spiritual sentinel gives a warning so that the wise may keep himself awake and carve a glorious future. Those who are indolent and inattentive to the noble warning fall a prey to untold agony and miseries.
Sermon for Politicians :
The power-mad politicians should read their future in the observations made by Hamlet in a Churchyard, when he beheld a skull, thrown by the clown.
“That skull had a tongue in it and could sing once : how the knave jowls it to the ground, as if it were Cain’s jawbone, that did the first murder ? It might be the pate of a politician, which this ass now o’er-reaches;one that would circumvent’ Gcd, might it not ?” ( Act v Sc. 1 )
Eye ‘Trouble :
As the age was advancing the eye-sight of the saint was growing dimmer. When the external eyes were not working properly the internal eyes had become very sharp, because the ointment of penance and sublime meditation was being applied, therefore the darkness emnated from karmic-coating was becoming feebler.
Every day the saint was gaining more and more moral strength and spiritual elevation. Accord¬ing to Jain books dealing with karma philosophy a saint adorned with right belief, right knowledge and right conduct every moment destroys the huge bundle of karmic filth and he reaches near his goal of liberation. The saint was extremely alert in protecting his vows of absolute Ahimsa etc.
He treated his ophthalmic trouble as an alarm signal indicating that he will have to resort to fast unto death since he will not be in a position to practise his vows without transgressions or blemishes. When he was initiated into nude Jain monk-hood, he had solemnly promised before his preceptor Devappa Swami that he will keep his vows pure and bright even at the cost of his life.
Valiant Warrior :
He was in fact a warrior, who was waging war against the forces of evil and sin. He knew full well the rights, duties and liabilities of an intrepid soldier. About the warrior of the world Napoleon had said, “A soldier must know how to die. Have we not all to face death ?”
In this light Acharya Shantisagar Maharaj began to fortify himself against the sudden onslaught of death. His attention was more centred towards his own-self. The struggle with the dreadful death is an un¬common phenomenon.
Almost every one surrenders himself before the world-terrifying death. Those who valiantly embrace death being urged by anger, greed, ‘bubble reputation’ or similar other motives in fact become the victims of death and they are not saved from the bondage of troublesome karmas.
The pious death is something unique, remarkable and most precious. Those who have been attached to the flesh and animal appetites cannot estimate and appreciate the worth of ideal death.
Insight into Reality :
Acharya Shantisagar Maharaj was a wonderful saint equipped with marvellous insight into reality, therefore his approach to truth or way of righteous living must have something original and uncommon in it.
Since he was a born-saint and a mighty spiritualist his view of life was very bright and lucid. He had developed the astonishing faculty of enjoying the insight of the radiant self, the abode of bliss and infinite knowledge.
This central truth was thoroughly mastered by him that his intelligent Self was distinct and different from the material body. He in fact considered the body, the embodiment of all filth and foul matter, as a ‘prison house’ for the Self.
He was therefore always trying to destroy the main source which brought about the formation of the body. Those, who feel that if the body is destroyed by fire, fast, fear or thousand other ways, are ignorant of the real point.
The truth is that this gross body is destroyed but the subtle bodies are not annihilated as long as the desire is not utterly uprooted. The final destruction of desire is the most intricate and arduous problem that has bewildered all the world.
This deluding desire captivates the soul in its snares in innumerable ways. An im¬partial and critical survey of religious books of the world and other material without fear, frown or favour will go to establish that this devil desire appears omnipotent and even the so called great personalities have been baffled and befooled by it.
The omniscient Tirthamkaras were in a position to clearly comprehend the secret of universal trouble and its effective remedy.
Ahalamka Deva/s Solution :
Acharya Akalamka Dev has warned the true aspirant after final salvation to forego the desire for even Nirvana in the final stage of their stre¬nuous efforts for liberation.
The Acharya says : “qw wttfa JTwrerr tr He only attains libe ration, who has abandoned the desire even for Nirvana.” It is very easy to deliver a masterly talk on desirelessness, compose fine poetry and show others its utility, but its practice is beyond the comprehension of mediocre minds.
This hard life of nudity and severe penances is embraced with the main object of eradicating the germ of desire, the mother of all evils.
Jain Idol’s Significance :
Look at any Digamer Jain idol. The contemplative mood is represented with a view to instil into our corrupted souls the sublime truth that the devotee is not to beg any boon or blessing, but he should curb all desires, good or evil. No doubt pious wishes win world’s approbation and appreciation, but ultimately they cause bondage of the soul.
Right Vision :
Acharya Kundakunda in his monumental and marvellous work on spiritualism known as Samaya- sara had compared the evil tendencies to chains of iron and the pious desires to the fetters made of gold. The materialist will like the glittering golden material, but the wise will treat both the iron and golden chains on par from the point of view of captivating the person.
Good many religious teachers and philosophers have been entrapped by the lovely, luring, longing lurking in the hearts. There are some who like a parrot give a fine display depicting the evils of desires, but they are bereft of the blessed view whereby the malady of the desire is cured.
In this sphere the’ contribution of nude Jain saints and seers is matchless and marvellous. This fact will be a bitter pill for those who might have thought themselves as the only custodians of entire truth and reality; but the genuine seeker after truth keeps himself away from this type of tomfoolery. The struggle for controlling passions should continue for several lives.
The victory cannot be attained easily by the life of ease and practice that pleases the senses.
Royal Rond lo Liberation :
The ways and means which are prescribed for the benefit of the novice are prohibited at a later stage of advancement. The royal road to final liberation is to depend upon one’s self, think of the self, and talk of the self. The wise devotes his every ounce of energy to make progress on the salutary path of the self.
The selfish blunt-brained brute’s vision is blurred, therefore he keeps himself away from what is beneficial to the self and thinks it a mere waste of time and energy to devote himself to the cause of self-realisation and self-absorption.
Acharya Kundakunda diagnoses the cause of this spiritual ailment and observes that from immemorial times the soul has been thinking the body as the very self, therefore the new path does not attract its attention. When the burden of past karmas becomes light, then only the soul takes delight in spiritual matters.
Preparation, for Samadhi ;
Since the great sage Acharya Shantisagar Maharaja was an uncommon figure, who had been blessed with the faculty of discrimination between self and non-self, he could easily start his preparations for the great fight with the demon of death.
The first thing that he did was to devote most of his time in Samadhi-Self contemplation and meditation utterly forgetting the fact that he had the body. In his meditation he fixed his attention upon the self, the treasure house of infinite virtues and everlasting joy.
He had once told me, “When I am deeply engrossed in meditation, you do whatever you like with my body. I will not experience the physical pain or pleasure.
Controlled Mind :
I enquired of him why he keeps himself busy either in hearing or reading sacred works or delivering sermons to the devotees, is it being done to control the mind, which is always restless and moving all the world over and which is unstable like a monkey ?
His Holiness replied; “My monkey is not fickle. My mind in under my strict control. Due to practice it never goes astray. I can sit for meditation even in a market place without being disturbed. What harm will the market do to my controlled mind ?”
Sacred Secret :
Explaining the secret of this success, the saint kindly communicated to me the fact thus; if the breeze does not disturb the surface of water, the ripples are not produced. The water becomes calm and placid and it acts as a mirror to see your reflection therein, likewise when one renounces all material objects, becomes possessionless and does not even keep a piece of cloth, the mind does not remain fickle or unstable; it rather becomes serene, tranquil and peaceful.
To be more clear he said, “Take the example of a parrot, who sat over the mast of a ship on the shore. Soon after the ship sails and reaches in the midst of the sea. Now tell me, if the parrot leaves the pole, where will it stay ? There is no other room except the ship for shelter because where-ever you cast a glance their is the sovereignty of water.
The* parrot moves for few moments, but ultimately takes shelter over the mast, similarly one renounces all things along with the internal attachment for them, the mind has no place to loiter and pick up trouble for the soul. It is mere idle talk that you will control you mind and keep it placid without relinquishing your belongings and the attachment for temporal objects.
The souls that are not captivated by the affiliation for the creed of the birth will see the solution for attaining mental tranquillity and quietude.
Pensive Mood :
The proximity of death made him very thoughtful and pensive. Whosoever came to the saint was asked to devote some of his time to meditation, which was the unfailing cause of liberation.
He was a matchless master in the science of meditation, therefore he guided the aspirants, who were really serious for their spritual elevation and unpolluted joy.
Preparation for Duel with Death :
I was with the sage at Kunthalgiri hill in 1953 during the Paryushan festival, which approximately falls in the month of September—Bhadra pada Shukla 5th day of the bright half to 14th day. The saint had been practising severe penances.
In my presence he did not take any meal, not even water for five days and had taken a vow of silence. I implored “Maharaj, this is the most sacred period when hungry souls have taken shelter under you to get sublime things from you ; please be kind to all of us and make your vow less strict for the time being.
On the fifth day he had taken meals which was devoid of taste-enriching things like salt, sugar, ghee, curd, oil etc. His food consisted of bread and rice. This simple fare was being taken with a view to keep himself fit for his encounter with death. In view of my humble entreaties he told me that he had postponed his vow of silence during the day to comply with my request.
Experiences during Fasts :
I asked him his experiences during long fasts and vow of silence. He told me; “During that period I was extremely peaceful and happy. There was no disturbance of any kind. The vow of silence has the wonderful efficacy.
I felt as if I am in the midst of a forest, although I was sorrounded with so many people. You may be talking or doing any thing, but my mind did not attend to your activities. 1 was calm, placid and peaceful. Peace does not fall from the sky; one has to work and proceed on the right track. Those who work at random and according to their whims are never successful.”
I recollect now that during that period the saint’s experiences, his personal magnetism and hypnotic influence were exhilarating and elevating. Those who are ignorant of spiritual powers and their connection with penances talk of the futility of penances and endurances, but adept in asceticism tells us the majesty and glory of the life of self-control and renunciation.
His Holiless was carefully studying the scripture Bhagwati Aradhana by Acharya Shivakoti, since the book is most lucid and clear exposition upon the subject of Samadhi Marana-pious death. The original is in Prakrit language with Sanskrit commentaries thereon. Its Hindi translation is also printed.
Death as Friend :
Although death is supposed to be most reprehensible and reproachable the fearless saint of ahimsa treated death as an intimate friend. So say the scriptures, “treat death as your friend, for through it’s succour only the saints are transfered to deserving places and environment where they can enjoy the fruits of their toil. There is nothing to be terrified.”
About the Body :
A coxcomb came to the saint and asked what should be done with your body, when you will depart from here ? The complacent saint said, “when I am away you can do whatever you like, but since you have asked me in this regard I would say, you leave the body by the side of the nearby flowing stream, the wild beasts will make use of it.”
In this context the touching words of Pope from his “Ode on Solitude are worthy of note” Thus let me live, unseen, unknown, Thus unlamented let me die, Steal from the world, and not a stone Tell where I lie.
The fact is that one who has understood the nature of the soul and the body does not mind what happens with the corporeal tabernacle when the knowing Self has gone elsewhere. Socrates also firmly believed in the immortality of the soul and that after death the soul exists and reaps the fruits of its past actions. In Phaedo C-rito asks Socrates ; “But how shall we bury you” ?
Socrates answered “As you please ; only you must catch me first and not let me escape you.” And then he looked at us with a smile and said, “My friends, I cannot convince Crito that I am the Socrates who has been conversing with you, and arranging his arguments in order.
He thinks that I am the body which he will presently see a corpse, and he asks how he is to bury me. All the arguments which I have used to prove that I shall not remain with you after I have drunk the poison, but that I shall go away to the happiness of the blessed, with which I tried to comfort you and myself, have been thrown away on him.”
“For, dear Crito, he continued you must be of good clear and say that you are burying my body: and you must bury it as you please and as you think right.” (Trial and Death of Socrates, p. 208-9 The Samadhi maran of a saint is termed as Pandita Maran-the Wiseman’s death. Bala Pandita Maran is the self controlled death of a house-holder, who observes the partial vows of ahimsa etc.,
Bala Maran is the death of a right believer who has no vows, and Bala-bala Maran signifies the death of a person who is blind of the real nature of the self. The supreme type of death is called Pandita-pandita Maran—the death of the body before the soul attains perfection and joins the assemblage of the liberated souls.
Scriptural Guidance :
“The saint who has resolved to die the death of a wise man gets proper guidance from the scriptures. The training course recommended extends over a period of twelve years, which is to be divided into six equal parts and devoted to the performance of desire-eradicating asceticism.
The first four years he should devote to the special form of tapas known as kayakalesa ( bodily afflictions), to be followed by a similar period characterized by the avoidance of the six rasas, namely
harsh3
( 1 ) milk (2 ) curds, ( 3 ) ghee ( clarified butter ) ( 4 ) oils ( 5 ) sugar ( 6 ) and salt.
Of the remaining four years two are to be spent in reducing the quantity of food and the avoidance of the rasas, then a year in living on reduced rations after which six months should be spent in performing some sort of less trying asceticism and the last six months, in practising some of its severe forms.
Thus disciplined the saint may hope to be able to control his inner conditions and future destiny both at the moment of death.” “Sallekhana is performed either at a time deliberately chosen or in the case of accidents, when the probability of death is almost tantamount to a certainty.
If there be doubt and the saint is not willing to undertake sallekhana at once, he should adopt a qualified vow for a certain period of time after which sallekhana is to be terminated if death does not occur in the interval, but there is no other difference between the qualified and the regular form.”
Procedure to be adopted :
“The sadhu intent upon the observance of the sallekhana vow begins by giving up solid foods; taking to such sustaining liquids as milk; curds and the like and finally comes down to hot water which too is given up as soon as he is able to sustain him¬self on the strength of his indomitable will.
He now refrains from all kinds of foods and drinks till the last moment of life. If trouble comes and the cravings of hunger and thirst are over-powering he engages himself in holy meditation going over to his mind the amount of food and water which he has taken in the course of the infinity of lives through which he has passed in the infinity of time that is known as the past” (Sanyasa Dharma pages 126-28 )
Note of Warning :
The wise soul takes every precautionary measure to keep his mind unsullied and unpolluted by passion or other evil thoughts. The great saint Acharya Kundakunda wisely consoles the aspirant, when horrifying troubles cluster around the saint and try for his fall: “Holy man ! for long hast thou lived in the womb of various mothers, unclean, disgusting and polluted with karmas ?”
“Great man ! the milk you have sucked from the breasts of various mothers in the endless cycle of births exceeded the water in the ocean.’’ . “Thou hast swallowed all kinds of matter existing in the world without feeling appeased, even after eating again and again.”
“Suffering from thirst thou hast drunk water equal in quantity to all the water in the three worlds even then thy thirst was not quenched ; now think of ending mundane existence.”
“O soul, in numerous other lives hast thou met death the wrong way ; now think of the death in the right way to get rid of old age and death.”
( Asta Pahuda pp. 21-22 ) When various types of cravings of the flesh begin to torment the saint he tries to maintain mental harmony and equilibrium intact by means of invigorating and refreshing ideas preached by the Tirthamkaras e. g.
when parching thirst is ready to disturb the serenity of his mind, “even then he does not seek remedy, but extinguishes this flame of the fire of thirst by the cool and fragrant water of his meditation kept in the fresh earthenware pot of fortitude.” ( Reality p. 251 ).
Elevating Environment Essential :
The holy books ordain a saint to resort to a suitable place which might have sacred associa¬tions, which will kindle enthusiasm iin the heart and help him in meditation. Acharya Maharaj had related his personal experience about sacred places.
He said; “I have observed a series of five-day fasts, but I feel as if I have fasted for a day. This is the speciality of performing austerities in holy places. He had therefore contemplated to practise Samadhi at Kunthalgiri. Some say, “why the saint cared for a suitable place; every place is equally important ?”
Point for Consideration :
“When the inner soul is powerful and invincible why should one worry about external objects ?*’ In his valuable commentary on Samayasara Professor A. Chakravarty throws light on this point, “The direct cause of bondage is thought and not any external object, though this is the cause of thought itself. Then why should external objects be tabooed ?
It is for the purpose of condemning the thought based upon the external objects. Thought without the basis of an external object never occurs in the consciousness of Self.” “If it is possible to have thought without the basis of an external object, then thought corresponding to non-existing objects must also appear.
In the case of a person born of a real mother, you can entertain the thought, “lam going to kill her son.” But in case of a barren woman the thought, “I am going to kill her son.” would be meaningless because there can be no son born to a barren woman.
Hence it is certain that there can be no thought without a basis in reality.” “Hence it necessarily follows that condemna¬tion of evil thoughts leads to the condemnation of corresponding objects of reality. For it is only by preventing the cause that the effect can be prevented from occuring.
” It must also be borne in mind that the real cause of bondage is the conative idea, which is effected by external world. Acharya Kundakunda summaries the point in these words: “Thought in an empirical Self is always conditioned by an object in the external world. Neyertheless it is not that external object that is the cause of bondage. It is by thought that bondage is caused”. Saimyasara p. 167.
Places of Choice :
Acharya Maharaj had a desire to spend his last hours at the Parasnath hill in the Bihar State, for infinite souls had attained liberation therefrom. His second choice was for Pavapuri, the place of nirvana of Lord Mahavira, the revivor of Jainism but who is wrongly called the founder of Jainism.
Pavapuri is a wonderful and sublime place! The band of foreign delegates to the World Vegetarian Congress from abroad when visited the magnificiant marble temple located in the middle of a lovely tank were so much impressed that in the visitor’s book they wrote; “This is a place of inspiration for Ahimsa.”
His Holiness had once told me, ‘Don’t forget, if I start for Pavapuri and I lose my strength in the way and expire, then take my body to my father’s place.” I asked him what he meant by ‘father’, to which he replied that Bhagwan Mahavira was his father and Jinabani (the sermon of the omniscient called the goddess of learning ) was his mother.
Since a man is initiated to monkhood all worldly relations cease to exist therefore in the eye of law this is treated as civil death; hence the saint’s remarks were not insignificant. So much esteem and veneration the saint had for Pavapuri, but due to adverse circumstances he had to forego the idea and prefer Kunthalgiri Tirtha as the place for samadhi-marana.
Significance of Kunthalgiri Hill :
From the beginning of his spiritual awakening he had a very high regard and respect for Brahma- charya—the vow of celibacy. He said; “The hill was associated with the Nirvana of two young princes, v who were life-long celibates.” The biography of the saints is very touching and ennobling.
The Sanskrit book Padma-purana by Jain Acharya Ravisen tells ; “Two beautiful princes were born to king Kshemankara Maharaj of Siddharth city from the womb of queen Vimala Devi. They were named Desh Bhusan and Kula Bhusan.
The princes got the best education under a great intellectual and sacred personality called Sri Sagar ghosh. When the princes achieved proficiency in various arts and sciences the king thought of their marriage with deserving girls. Once the capital was tastefully decorated when the princes were to move in a pro- cession so that the subjects may have the darshan- sight of their would-be rulers.
Thousands of persons of both sex had assem¬bled to enjoy the lovely look of the handsome members of the royal family. When the chariot carrying the princes passed through the main-gate of the palace the royal youths happened to have a look of an exquisitely beautiful girl.
Both the brothers thought in their respective minds to marry the selfsame girl. Immediately it transpired that the girl was their real sister, who was looking with great affection at her brothers. This news acted as a bolt from the blue for their future life of pomp and pleasure.
The infor¬mation deeply shocked them and they both felt much ashamed for their evil thoughts of marrying their own sister. This incident made them very serious about life and the mischievous effects of the karmas thereon. They thought of renouncing all pleasures and embracing sainthood, the necessary accompaniment for the attainment of salvation.
The world was moved when the young princes became nude monks. The young ascetics came to the hill of Kunthalgiri. A wicked asura tried to create trouble for the saints as furiously as he could.
On that occasion Shri Ram accompanied with his brother Lakshaman and wife Sita Devi happened to come over to that spot and through their prowess and valour they had over-powered and vanquished the devil, who had run away from the place On that occasion the saints got.
Omniscience which was followed by their Liberation. These young celibate- saints got Enlightenment leading to the everlasting bliss of beatitude from the hill, therefore it has become a source of inspiration to the deserving aspirants and disciples for leading spotless virtuous life.
Really Brave :
In Kartikeyanu-preksha it has been said,* “He is not really brave who achieves success in battle-field, but whose mind remains pure even when be is pierced by the arrows of slanting looks of young and beautiful young women. He, in fact, is hero of heroes.”
Encounter with Death :
Therefore Acharya Shantisagarji ultimately came to Kunthalgiri Tirtha just before the commencement of rainy season in 1954. The saint felt that this is the right time when he ought to launch upon the world astounding encounter with death.
Life is most dear to all, but to the man of honour and principle death is not a terror, but it is a courteous comrade, whose arrival is eagerly awaited In this light we can have insight into the wisdom of the saint of supreme ahimsa in according cordial reception to pious death with the noble intention of keeping the vows unblemished.
He had spiritually equipped himself for the ordeal of fast unto death. His mental vision was free from the flaw of identification of himself with the body.
Inspiring Thoughts :
He got sufficient inspiration from the scriptures, which conveyed the experiences of Omni- scients. Parmatma Prakash enlightens; “What a wonderful thing is the body of man ? In appearance it looks very beautiful, but if its skin be taken off, it will look very loathsome; fire reduces it to ashes at once.”
“Washing the body, applying oil and cosme¬tics, etc. to it and nourishing it with relishable food- [all these are useless; just as it is sinful to help a man with evil motive.”
“As a vessel of filth, with holes in it always passes filth through these holes, so does the body ever pass filth and urine through its holes—how should such a body be loved ?” ( 278 80 ). These words of caution are to be borne in mind; “Karmas being enemies of Jiva ( soul ) have collected the material of pain and sin and impurity and made a body of it.”
“O wise soul ! Be ashamed of loving such a loathsome body; why dost thou take delight in it; give up its attachment and perform Dharma to purify thyself.” “Saints knowing the body to be the cause of pain, give up its attachment. How can the wise love that which does not conduce to Parama-sukha (.the bliss of Moksha) ?” ( 281, 282, 284 ).
Unless the Self completely controls its mind the senses will surely mislead the aspirant. Yogindra- deva says, “Conquer the king of the five senses, that is, Manas ( mind ). By conquering it, all the five senses are conquered, as by cutting off the root of a tree, the whole tree becomes dried up.” (271 Parmatma Prakash.)
Self-Guidance :
Shantisagar Maharaj needed no outward guidance since his preparation for duel with death was complete. When I reached Kunthalgiri during the period of his samadhi and requested for service to me in the form of reading from the scriptures or delivering discourses as in the past, he said; “Now I do’nt need any guidance or outward help.
I see all the sacred books shining before my mind’s eye. I have resorted to the ‘Ingini’ type of Samadhi-maran from the 14th of August 1954,” § This is a very high type of death, wherein the saint forbids receiving help or assistance from others,.
Ordinarily on the eve of death the troubles come in battalions and all persons high and low surrender themselves before death forgetting their duties and vows, but this matchless intrepid sage had full confidence in himself, therefore he had adopted the vow, which was not heard of by the people since several generations.
He was working in the light of discriminative wisdom. According to Samayasara the wise understands “That ( pure ) conscious being which is apprehended by discriminative wisdom is in reality the “I”. Whatever mental states remain besides are all to be other than “mine”. ( 297 verse ).
Mastery Meditation :
His most favourite hobby from childhood was meditation. Even the erudites and saints find it very arduous to practise meditation, it was very easy for him. This type of mentality forebodes his early liberation.
Yogindradev throws light upon the glory and efficacy of meditation in there words : “Meditate on the pure nature of thy soul alone, so that thou mightst obtain bliss; thou shouldst not think of ^anything else, because by thinking of other objects, thou will not obtain Moksha.”
( 277 ) The mediocre man thinks that during the periods of Samadhimaran the sage of peace must be having a very hard and difficult time for he had abandoned all sorts of food and naturally the body without its desired diet must be causing much anguish.
The .ways of the spiritualists, who are possessed of the right faith, right knowledge and right conduct are marvellous and appear incompre¬hensible to the common folk, but their veracity cannot be doubted cr challenged. Thousands of persons from all parts of the country were coming to the saint for a venerable look, and all saw that he was true to his nomencla- ture-‘the ocean of peace’.
These words of Parmatma Prakash bear testimony to what transpired in the mind of the silent and peaceful saint: “O soul ! Give up all care, and be calm, apply tby mind to the Parmatma-Swarupa (God-head) and behold the Niranjana deva i. e. the pure soul.” “That is real happiness, which one gets in the meditation of the real nature of his soul which alone is God. Parmatman is not to be found anywhere else in the three worlds.” (115, 116 ).
Preached Meditation :
Long before the saint had undertaken the penance he was inculcating upon all the majesty and miraculous power of meditation and persuading all to every day practise meditation at least for five minutes, because the saint said that it is only meditation which will lead to the bliss of salvation.
The pious practices and various types of austerities lead the soul to auspicious environments and enjoyments, but they do not lead to the state of final perfection.
So say the scriptures: “To a Jnani ( sage ) nothing other than Atma-Swarup ( pure, real nature of the soul) is pleasing or agreeable The mind of a sage does not feel delight in anything other than his Atman ( Self); one who knows the value of the pearls does not run after glass- beads.”
( Parmatmaprakash 204-205 ) As a generous and benevolent sage Shantisagar Maharaj was very keen that all the souls who aspire peace and who want to get rid of the series of births and deaths should be interested in contemplating upon the pure nature of the Self, which is the only path to cut the gordian knot of serf om of senses.
Message for Disciple :
In this connection it is enlightening to note that the sage had sent a word of caution to his disciple Vardhmansagarji Maharaj ( who was his ten years older real brother and who had also become a nude saint like him. He breathed his last in the month of February 1959 at the age of 97 with commendable samadhi) to carefully devote most of his time in meditation.
When I had the occasion to have a ‘darshan’ of Vardhman Maharaj, I was very much impressed by his greatness and majestic personality. His character was very lofty and without blemish. It was edifying to have come near him. I asked him if he had received any message from Shantisagarji Maharaj for himself. He replied “Maharaj had sent me a word; devote all your energy in meditation on your own- self.
When this is not possible utilise your energy in pious deeds. Do’nt allow your mind to loiter in the worldly objects. But always give first preference to concentration upon the cognizant self.” Vardhaman-swami further enlightened me that “In pursuance of the order of the preceptor I try my best for meditation, but when the mind due to its old habits runs away, I bring it round by engaging it in auspicious practices.”
When I met the sage he was then 95 years old. He therefore referring to his extremely old age said “This physical frame is now tottering, but mental strength enables me to perform concentration for hours easily”. Upon my enquiry he graciously informed me that in the night he every day begins his meditation from 12 in the mid-night to 3 A. M. or some-time till the sun rises.”
Joy of Concentration Inexplicable :
When I asked him to tell me what sort of experiences he had during the period of deep medi-tation, he explained himself in these words, “How to convey my spiritual condition to one who has no experience of the state. A man does not know how to swim He asks an expert to relate his experiences when he takes a dip into the deep water.
How can he clarify the matter to one who is absolutely ignorant of the elementary principles ? The world is in the know of the experiences of senses, the experience of the Self is beyond vocal expressions. How can you convince an inquisitive boy that he can see his own reflection in water, unless you give him a trial of calm, placid water which has no ripples ?
As the disturbed water is not in a position to act as a mirror, likewise the Self engulfed in the clutches of gross form of infatua¬tion, attachment or aversion cannot have serene and placid meditation.” The marvellous success of Shantisagar Maharaj lay in his well controlled and excellently disciplined life.
Material for Meditation :
Nemichandra Siddhanta Chakravarty in his Dravya Samgraha* enjoins the life of purity and penance as a prerequisitive for proficiency in the domain of meditation. Vicious quacks some time relate their experiences before ignorant mediocres, but the cultured minds are not misled; they find out the mischief easily.
As a soul which practises penances, holds vows and has knowledge of scrip¬tures becomes capable of holding the axle of the chariot of meditation, so to attain that meditation, be always engaged in these three. ( penances, vows and scriptures ).
Saint’s Wonderful Peace, :
One day when I inquired of Shantisagar Maharaj whether he is getting any kind of pain, uneasiness or some other similar feeling He said, “I am quite happy, I through my meditation reach the topmost part of the universe, the abode of the liberated ones and meditate there.”
He specially told me, “Look here, I do not meditate upon the glory of the Siddhas—liberated souls, but upon my own Self The saint meant that he had the experience of the Self which resides in the body. Liberation will not be achieved as long as the meditator fixes his attention upon outside agencies.
For a beginner outward objects are of immense utility, but the advanced sages will have to take recourse to what is called ‘Nirvikalpa Samadhi ’—meditation purely riveted upon the radiant and cognizant Self, which is in fact Parmattnana from the realistic point of view. In Parmatma Prakasha it has been observed this very soul is Parmatman—the perfect soul, called by the sacred syllable God.
Etymologically I and G of God are always written in capital letters. This fact has a fine sugges¬tion that this ‘I’ must be supposed to be on par with Godhood. This ‘I’ is not visualised by the external eyes or other senses. Self is luminous like a lamp. The lamp is self-luminous as well as it sheds light upon other objects. Jainism attibutes this capacity to the Self also.
The advanced saint does not think that he is a man, but a soul. Acharya Poojyapada in his Sanladhi Shataka says, that “The unwise thinks that the soul in the body of man is a man, but this stand is erroneous.” In fact T is not man, woman, beast, devil or celestial, the Self is devoid of these denominations. The soul is replete with infinite knowledge and infinite power.
It is to be specifically borne in mind that by pure meditation the mundane soul attains the status of Godhood. The soul after libera¬tion does not merge in the supreme Self, but keeps its existence intact. The soul does not become one witfii God, but it acquires the status and attributes of the pure and passionless perfect soul. The number of liberated souls is infinite.
One question arises that every soul is distinct. It has independent experiences of good or bad, pleasure or pain, therefore after its advancement why this Brahma-Self looses its independent existence ? According to the teachings of Omniscient, Acharaya Shantisagar Maharaj had almost given up the old way of thinking that he is a man who resides in the body.
He thought in the hours of meditation that he was Self only and these outward appendages were untrue. His Self was every moment becoming more and more pure and powerful. His inner joy was also on the rise, therefore he was perfectly peaceful all the time. Without this mental strength and food how could the fasting saint keep himself happy and contented ?
Last Message :
It was the 26th day of the fast when upon the request of the people the saint condescended to give his last and lasting message to the bewildered humanity for 22 minutes. In his memorable sermon the Saint of Ahimsa laid special stress upon the fact that that the soul should try for its release from the bondage of material karmic shackles. He dealt with upon the,great potency of self-control.
He said, “Oh, do’nt fear, exercise the princi¬ple of self-control in your life. Develop the faculty of discrimination. It is essential to cut the cord of transmigration and the series of deaths and births in the world.
Your soul is distinctly separate from the souls of your so called relations. In fact the Jiva-soul is all alone. The jiva puts on different bodies and roams in this universe all alone. If the self tries to develop the habit of meditation and concentration, it will achieve the bliss of beatitude.”
Root of Religion :
His Holiness added, “The root of religion is the feeling of compassion, which consists of provid¬ing protection to living beings. Mere talk of Ahimsa or non-violence will conduce no good as the name of food will not satisfy your appetite unless you eat something concrete to appease your desire, therefore your actions must be in harmony with the sacred principle of Ahimsa.” He laid stress upon Truth as well.
By truth he meant the adoption of right perspective and correct apprehension of spiritual values. The false habit of treating the body as the Self is the grossest of all lies, therefore the truth that I am the cognizant Self must be accepted in right earnest.”
In his concluding remarks His Holiness observed, “Be fearless and adopt the life of self-reliance and renunciation.” The original speech had been tape-recorded in the Marathi language. ==
Universal Desire for Saint’s Darshan :
Every day thousands of devotees-Jains and non-Jains were blessed with his ‘darshan’-sacred glimpse, but in the end the people were disappointed since the condition of the body was taking a serious turn, still it was arranged that a queque be made so that one by one all may bless themselves by the sight of the greatest man of the spiritual world. The queque was about half a mile long.
Thousands of males, fem lies, boys and girls were awaiting for .several hours with the intense long¬ing for the noble sight even for a moment.
Last Moment :
Time was passing quickly. The last moment of the great saint was at hand. It was six o’ clock when it appeared that there are very few moments for the body to be without the breathing saint.
When there were only ten minutes to seven on the 18th day of September, 1955, the sage slowly utterd the syllable “& Ftrara TO”—Om Siddhaya Namah— my salutations to the liberated souls, and the body became motion-less.
This great travel-Maha-yatra took place when the morning sun was on the horizon. Words fail to depict the grief of the people when they learnt that today the great sage of Ahimsa, whom the world venerated as Shantisagar Maharaj is no more. Long live Shantisagar Maharaj.
In his duel with dreadful death he was in fact victorious, since he kept his vow of Ahimsa with all its supplementary vows intact against the onslaughts of death. The saint never moved in the night with due regard for his vow of non-injury even to small insects, therefore I surmise that on the eve of his final departure from this land of ours to far off unknown world his breath did not leave as long as the sun did not rise.
To me it appears, that Death might have thought that this good old sage never moved in the night all his life, why should his vow be disturbed ?
Therefore the soul started on its final travel having seen the radiant sun on the horizon. The religious rites were performed according to the Jain scriptures by Swami Lakshamisen Maharaj of Jain monastery at Kolhapur. The news was flashed by the All India Radio, New Delhi in the noon. The entire nation was shocked. A mammoth condolence meeting was held in New Delhi, the capital of India.
The Vice- Fresident of India Government Dr. S. Radha- krishnan presided. He paid eloquent tributes to the great saint and observed; “It is very easy to talk about know¬ledge and renunciation, but it very difficult to translate them into action.
Acharya Shantisagarji Maharaj was a saint of very high order, upon whose blessings our world is living. He was one of those exceptional beings, whose spiritual greatness fashions bricks and mortar for the tall edifice of human civilisation. He has been a super-man, a prince among ascetics. His passing away is a loss to human race. Such people incarnate the spirit of our country.”
“It is the sacred duty of every one to give a practical shape to the great ideals of the sage of Ahimsa.”
Rao Raja Sir Seth Hukamchand of Indore, who was the acknowledged All-India Jain leader upon interview told me at his Indra Bhawan palace in Indore, “The saint was really incomparable. His spiritul life became sanctified by successful samadhi- maran.
I never came across a saint of his eminence and attainment. He was the embodiment of peace ” May his memory live long and inspire the world for Self-realisation