The Nectar drops of the Divine Preaching

Chapter-49

The whole life of Achharya Shri was an aggregate of su­per natural events as if the ‘Moolaradhana’, the constitution of ‘shramans’, must have been written referring to his conduct. Who was not anointed in the spiritual shower of that meditation ac­quired through the perception of penance (austerity) by this “Maha Shramana”, who had incarnated divinity in his life? Everyone was anointed in it.

By churning up the whole ‘Charitra Chakravarti’ treatise, some nectar drops have been gathered which are like rose-water in the tips of the eyes providing coolness. Some of the aphorisms uttered in his divine parching have proved to be conducive to the well-being of people and to the well-being of life. Such pearls of wisdom have been decorated in this perceptible context.

The illness befalls a “Tyagi” (an ascetic who has given up or renounced all worldly desires) for “Vairagyct (renunciation or freedom from worldly desires), while it befalls the “Bhogi” (a voluptuous person) for weeping. The feet of a person who acts as he speaks should be wor­shiped.

Withholding breath is not “Samadhi” (trance). Preventing the mind to be attracted towards wealth, money and food and to orient it towards the Self is the “Samadhi ” (Trance). Materi­alism is generated from the voluptuousness. With constant effort the voluptuousness can be overcome.

Half the relationship with the world is broken by keeping the vow of silence and peace of soul is raised. The “Moha” (attachment/infatuation) is reduced by fasting. It is fasting of the body, but testing of the soul.

The Jeev does not get the Moksha (final emancipation) even the saying goes, “Gangadas goes to the Ganga and Jamnadas to the Jamuna”, so the definition of knowledge changes according to ones own faith.

The real value is of the “ Samyak-Charitra” (right conduct).As a rule, the Moksha is definitely achieved with “Samyak-Charitra”. No purpose is served by begging before the Karma. The “Nir­vana” (eternal bliss) can be achieved by living a self-depen­dent life practicing restraint.

Brave person creates a new era by his valour. ‘Dravyanuyoga’ ascertains the path while ‘Charananuyoga’ is like the foot. If even after determining the path, the foot is not moved than who can reach the destination?

The objective of the life of a ‘Munf is to shed Karmas. With­out adopting the position of the ‘Munf shedding of karmas can’t take place. At the outset, not ‘Samaya-Sar’ but the great treatise ‘Maha- Bandha’ is needed which explains us the knowledge of ‘Asrava’ and ‘Bandha’.

With the knowledge of ‘Bandha’ the ‘‘Jeeva’ avoids sins. The Karmas are shed off by this method.  He who abandons sins is virtuous. Rules of the politics are that while ruling, virtues should also be earned. Non-violence is honoured in the equanimity; therefore, equa­nimity is the root of Jainism.

Spending money in restoration and repair works of temples will result in protection of religion. You have performed the work of a washer-man in all your previous births; Kept on washing clothes of others and did not think, even for a while, to make your self dirt less (pure and clear).

It is not my aim to instruct you to observe fast for getting the pleasures of heavens. Adhere to fast to get Deva Gatiin order to obtain the capacity to visit ‘Kevli Bhagwarf in “ Videha”. You will be able to know the history of the succes-Samyaktava by visiting ‘Kevli Bhagwan’ which will be the cause of your Moksha (final emancipation).

The ‘ Vyavhara’ (i.e. the usage) is like a flower. The fruit is sprouted in the flower. As the fruit grows, the flower keeps shrinking in the same proportion. When the fruit is in full growth, the flower is separated from the fruit by itself.

The ‘Nischaya’ (i.e. the final determination) is like the fruit.  The way, in which the fruit of ‘Nischaya’ advances, the flower of the ‘ Vyavhara’ contracts by it self in that proportion. Finally on reaching the final stage of ‘Nischaya’, the ‘Vyavhara’ is separated by itself.

The well-being is not in the religious texts. They are mere the guide to the route of well-being. The pole even being fixed into the ground, guides the passer-by. Penance is the medicine for the decline of Karmas, and the effective medicine is bitter in taste.

For keeping the sufferings of poverty at a bay, one should lead a merciful life by abandoning faulty violence, falsehood, theft, promiscuity and excessive greed. The “Nikat Bhavya” (the one, who has the capacity for attain­ing liberation and is likely to achieve it in near future) expe­riences the nature of the Self.

One, who is to transmigrate in the world for a very long time, does not experience the nature of the Self. On “Abhavya” (the one, who has no capacity to attain the final emancipation) also does not experience the Self.

A timid person, the deer and the bird of the village do not go out leaving their places. Only the brave goes out leaving his abode. A person constructs a beautiful and magnificent home for his future birth right now by working for the Jain temples. I do not value even the ‘Chakravarti’ (the monarch of mon- archs) as against a person practising restraint.

ANNEXURE – ONE

Name of the Fast Number of Fasts

An Ardent Ascetic Engaged in Penance and His Accomplished Fasts
Total Fasts in above mentioned vows 9602

In addition, continuous fasts for 4,5,6,7,8,9,10 and 16 days that too for 6,6,6,6,7,6, l and three times each respectively makes 300 fasts; and 36 fasts of “Tam Sallekhana vow” for 36 continu­ous days makes a total of 336 (extra) fasts. Thus after adding these 336 additional fasts, the total becomes 9602+336=9938 i.e., Nine Thousand Nine Hundred Thirty Eight fasts.

Achharya Shri was elevated to the status of “Nirgrantha Muni” in 1920. From that time to the year 1955 i.e. during a pe­riod of 35 years of his ‘Muni’ status, he observed a total of 9938 fasts. In other words, he observed fasts for 27 years, 3 months and 23 days which in itself is an indicator of his distinctive Self-

ANNEXURE- TWO

The Last Devine Spiritual Instruction of Achharya Shri

1 pay my humble obeisance to Om Jinaya, to Om Sidhaya and to Om Arham Sidhaya; my salutations to all the former, fu­ture (ensuing) and current “thirty groups of twenty four Tirthankaras” of Bharat-Eravat Region (Kshetra); I bow down before the presently existing twenty Tirthankaras like ‘Simandhara’ Bhagwan, etc. of Videha Region.

I extend my rev­erence to all 1452 Ganadhar Dev existed during the period be­tween ‘Rishabh Deva’ to ‘Mahaveer’; My salutation are due to all ‘Munishwaras’ adored with 64 ‘Riddhies’. 1 offer my saluta­tion to “Antkrit Kevli Munishwara” (one, who has attained lib­eration).

1 also bow down to the each of ten ‘Munishwaras’ who have overcome terrible afflictions (Ghoropsarga) occurring dur­ing the period of each “Tirthankara”. The eleven main branches of scripture (i.e., the works within the original canon) and fourteen foremost religious texts (called ‘Purva’ i.e. non-Angn or non canonical works) are in fact like an ocean.

Today there is no ‘Shruta Kevali’ (i.e. scriptural omniscient) to describe it. How can a trifle person like me ex­plain it? It is conducive to the well-being of all and sundry. “Jainwani – Saraswati Devi” has been accounted as an endless ocean and whoever embraces Jainism, welfare is definitely be­stowed upon him.

He attains the external pleasure and ultimately also gets the bliss of liberation (Moksha) i.e. freedom from births and rebirths. One who embraces the only sacred letter ‘0m welfare is bestowed upon that Jeeva’. Two monkeys used to quarrel with each other in Sammed Shikharji.

One monkey had his abode in the heaven by the effect of ‘Namokar Mantra’. ‘Shreshthi’ Sudarshan delivered the preaching to an ox and it attained the heavenly abode. ‘Anjan of existence) by the greatness of ‘Namokar Mantra’.

Even the soul of a bitch, the lowest origin, soared to the celestial state of existence by the preaching of ‘ Jeevandhar Kumar’. Although being a Jain, no faith in Jainism. The whole world is well aware that Jeeva (living being) and “Pudgal ” (other worldly objects / substances) are two different entities, but no one has a belief in it.

The soul or Jeeva has the characteristics of perception and con­sciousness whereas the Pudgal or substance has the characteristics of touch-ability, taste, colour and odour. Both have different character­istics. Both are different and distinguishable.

Mohniya Karma kills the Jeeva. If it befriends with the Pudgal (non-living substance) then the Jeeva is hurt and vice versa. As we are the Jeeva, therefore welfare must be bestowed upon the Jeeva. The rise of ’Darshan Mohniya Karma’ has killed the Samyaktva (right belief) to a great extent and the ascent of ‘Charitra Mohniya Karma’ has destroyed the power of abstinence.

Thus, both these Karmas have been killing the Jeeva or soul for endless time. Then, what should we do?
The ‘Jeeva’, who wishes to get pleasure and contentment,I ask him to attain the ‘Samayktva’ (right belief) by destroying the ‘Darshan Mohniya Karma’.

Kill the ‘Charitra Mohniya’ and embrace the abstinence. By killing these two ‘Mohniya Karmas’, let the well being be bestowed upon your self. This Jeeva has been wandering/transmigrating in the world for an endless period due to rise of the “Mithyatva Karma”.

Then, what should you do? You should annihilate the ‘Darshan Mohniya Karma’. How is it to be destroyed? Only by self-meditation. How is “Nirjara ” (dissociation of Karmas) achieved by self media­tion? Bonds of virtues are earned through pilgrimage. It is also earned by performing every religious deed.

Self-meditation is the mean for the “Karma-Nirjara ” (dis- civiahnn nf Knrmns\ Splf) meditation/contemolations for a period of ‘six ghari’ (one ghari is equal to 24 minutes) is considered as excel­lent; the moderate period is of four ghari and a low period is counted of two gharis.

Whatever amount of time can be spared, engage it in self meditation. Do it for at least ten to fifteen minutes, if not more. Samyaktava (Right belief) is not attained without self-meditation. And without samyakhiva the earthly bonds of Karrnas do not get broken and further the cycle of birth, old age and death cannot be broken without Samyaktava.

One should pursue abstinence after attaining samyaktava. It is the ascent of Charitra Mohniya Karma due to which the soul does not attain ‘Liberation’ {Moksha) until a period of 66 “Sugars’. In spite of having ‘Samyaktava’, ‘Charitra Mohniya Karma’ is not killed without embracing abstinence.

So one should embrace it. Don’t be afraid. Seventh stage of purities “Sev­enth Gunasthan” can not be achieved without embracing abstinence. Realization of our own self can’t be felt without ‘Seventh Gunsthana’.

Dissociation of Kaunas (Nirjara) does not happen without realiza­tion of our own self. And the power of omniscience (Keval-Gyan) is not achieved without dissociation of Karrnas. “Om Siddhaya Nam ah”. State of trance/ecstasy (Samadhi) is of two kinds, namely the optional state of trance and the ultimate state of trance {Savikalp Samadhi and Nirvikalp Samadhi).

“Grihasthas” (House-holders) living in clothes endeavor optional trance. No one can adopt ultimate Samadhi (State of trance) except saints (Munis). Kund-Kund Swami has said thus in ‘Samayasara’ trea­tise. Samyaktava does not take place without self-realization.

Practical Samyaktava has been said as a formal usage. It is a struggle. Just as the flower is the cause for the germination of the fruit, similarly the practical Samyaktava has been said as the means for an ultimate end.

When does the Nirvikalp Samadhi (or ultimate state of trance) come into being? It comes after self-realization. When docs the self-realization happen? It happens after having absorbed in u l timate state of trance.

When does the ultimate state of trance happen? It happens onlv on assumino the ctnt of It begins with the advent of the seventh stage of purities (the seventh ‘ Gunasthan’) and is completed in the twelfth stage of puri­ties.

The ‘Keval Gyan’ (the power of omniscience) is revealed in the thirteenth stage of purities. Such is the rule.We should understand it very clearly with firm belief that the “Pudgal” (Matter) and ‘Jeeva’ are quite different from each other.

Had you understood this reality then why would you fall into the lot of delusion of Pudgal ? Brothers and brotherly relations, children, par­ents all are related to the ‘Pudgala’. None is related to the Jeeva. Worshiping ‘Jinendm Deva’, devotion to Guru, studying scriptures, abstinence from passion, performing penance and of­fering donations- these have been described as six essentials ac­tivities of a shravak.

Sword (weapon), ink, agriculture, business, craft and knowledge- these have been described as “A rambh ”. In order to destroy faults resulting from these Aramhhas. the above six activities have been described as essentials. All this is cus­tomary usage.

In reality the Moksha (final liberation) is not achieved by doing all these activities; only sensual pleasures are attained not Moksha. Moksha (Salvation) is achieved by self- meditation only. Reverential belief on ‘Jinvani’ ‘Jinvani is truth’. We should have full faith on that Vanv.

Hearing even one word of that ‘Von/’ (Speech), ‘Jeeva’ will cross over the world and shall attain Moksha salvation; such is the rule. Which is the true VanP Only the ‘Self-meditation’. All purposes are accomplished by self-meditation.

O brother! Punya-Bandh (Bondage of the Virtues) is achieved by performing any auspicious action; pleasures of heaven are attained, but not the Moksha. Only self-meditation has the capacity of tak­ing you to the Moksha (salvation).

SUMMARY

The foundation or the root of the religion is compassion/clemency. What is the foundation of ‘Jain-Dharama’ I Truth and non­violence. All speak of truth and non-violence but not follow in deeds. Will saying words like ‘Cook the food’ and ‘Have your meals’ fill the belly? Baba! Without the action of eating food, the belly is not filled.

Action should be carried out, and only then the purpose is accom­plished. Leave all activities. Follow truth and non-violence. The truth includes Samyaktava. This is practicality. Fol­low the practicability. Assume Samyaktava. Assume self-absti­nence, and then your good fortune shall come. Without this no well-being can be ascertained.