Non-attachment to self and world is asceticism ... Such asceticism makes the lamp of renunciation radiant ...

- Tribute to Amrut: Acharya Vijayarajaratnasuri

If the flower is odorless then the flower has no value. Even a human eyebrow does not move around the flower. If the body is lifeless then the dead body has no value. Even very close relatives should be concerned about the immediate cremation of a person's body. In the same way, if renunciation is without asceticism, it also has no value in the eyes of transcendentalists. Abandonment without asceticism Zazo cannot survive time, and if it survives, its inner form does not remain without being surrounded by intense ghosts of attachment. That is why it is said that 'renunciation does not last without asceticism ...'

Abstinence is necessary for the apostates who are advancing in the path of sadhana. In addition, for a sadhana-oriented householder, a lack of intense attachment is required. Thus the author of 'Adhyatmakalpadrum' presents the subject of asceticism in the tenth right. In its fourth verse, he introduces that with a very gentle and sentimental address, "

How Niranjan! Chiran Janaranjanen, Dhiman Gunosti Parmarthadrusheti Pashya 2

Tan ranjayashu visdaishcharitairbhavabdho, yustva patantambala paripatumishte.

In this verse, while addressing the seeker, he uses the term 'Niranjan'. Niranjan means detached. On which no color can be inscribed. What is not covered by anyone is Niranjan-Nirlep. The state of the conch is Niranjan. Paint any color on the conch, that color cannot be painted on it. The state of the lotus is detached. It is not covered by the swamp of the lake, nor by the dew point. If it stays detached from the swamp, it stays detached by letting the dew point go as it is. The basic state of the seeker is such niranjan-nirlep. Neither is it covered with rage, nor is it covered with hatred. No favorable or unfavorable event can add color to his soul. Of course this state of the soul is in its official form. Expect temperament, not anticipate the present. That is to say, in anticipation of determination, by addressing the soul as 'Niranjan', the seeker wants to set the goal that 'you should not be either attached or impulsive, but should remain steadfast in detachment.'

In the Jain tradition, at the time of initiation of the seeker, the relationship with the parents and relatives, the home and even the worldly name are abandoned because there is no place for the sacraments of attachment to the world. This is a formal acceptance. When the seeker shines through self-awareness, there is a real sense of asceticism. The seeker's inner awareness is to know what characterizes vairagya? So read this fun event 3

Sports in the realm of asceticism wanted to be a young laborer. But her parents did not agree. Eventually, at the height of his intense asceticism, he secretly left home and was initiated into the Buddhist tradition. Vairagya was so conscious that even after months and years of initiation, he did not even have any contact with his family. The mother's longing now was that 'Shramano should come to the village and request him to give my message if you meet my son Shramana that he should come to the village once and give the benefit of begging for a few days.'

A few years later, a Buddhist monk returned to the village. The mother asked him: 'Where did you find my son?' Shramana said: 'Yes'. Did you give him my message? What the laborer said in the north was to show the intense asceticism shining in the son labor. He said: 'Ex! I gave that message to your son and he even told me to go to the village for a few days once on the way. When I met him again some time ago, he told me that I had settled in the village for a week. ' Huh? Exclamations came out of the former's mouth. ' Yeah Al that sounds pretty crap to me, Looks like BT aint for me either. During the begging process, he often came to your house to beg. He was satisfied that you got the benefit of it. He had no interest in presenting his identity! ' Ex-stunned or aloof? Not even a part of Mamta's experience.

In the Jain tradition, the superior legendary event is found in Shalibhadra Mahamuni. In the time of Lord Mahaviradeva, what happened in Rajgruhinagari was the lord of Mahadvik Shreshthi Prakrishta Punyai. It was said that the one who enjoys divine bliss in the human body fills the prosperity of Magadhasamrat Shreenik against the prosperity of Shreshthi. However, on the occasion of Vairagya, he was initiated by Lord Mahavirdev and became a Jain Shramana. He had dried up his body so much that no one could recognize him if he went to his own mahalaya for pasture-begging. With this incident, the Mahamuni made the lamp of Vairagya even brighter and by accepting a very hard fast (abstinence from food and water) in the name of 'Padpopagaman', he took the lead in the worship of Mokshapad.

Niranjan avastha-detachment is a great thing which seems to be reflected in the above events. The author refers to the seeker to move towards this ideal state by addressing the word 'Niranjan'. The pious souls who fall into the trap of becoming famous in the outside world even after initiation, are then given a good education by the author in the aforesaid verse.

That 'pros! In fact, you are going to be Niranjan, Janranjan-Lok ​​fame is not your goal. There is no spiritual benefit to you. Therefore, through good conduct, you should cultivate the Atmadharma which will save you from the pit of spiritual fall and bring you to the peak of spiritual progress. ' What a poignant presentation of the author! He says that even through excellent conduct, if the goal is to become famous, it misleads the seeker. Even if the seeker strives to become famous with excellent heat-knowledge or discourse, even if the activity is good, the result will be almost nil for him. Remember here this line of Samarth Shastrakar Mahopadhyaya Yashovijayajiganivar that 'Janaranjanni nahi eha, Muni marag bhakhe niriha.' The implication is that the sage who is giving the discourse should not have any longing for generosity-wahwah, he should indifferently show the path of welfare through the discourses of the Lord. Such niribhav-vairagyabhav also does self-welfare and also welfare. The above description of the author of 'Adhyatmakalpadrum' means that he gives a very strong finger-pointing to the seeker about the shortcomings that come after accepting the initiation in an emotional style.

In the same rhythm. In the next verse, he warns the author, the seeker of labor and the householder of the sadhana-oriented householder by presenting the fears that would cause him to be misled. Such as (1) I am a scholar. It often happens that if a laborer or a householder has a special knowledge, then there is such an ego in him that I have a lot of knowledge. I am special to others and then it happens that I do not listen to the true and right words of others very often (2) I am a beneficiary. Critic Lord Bhagavad-gita means the attainment of miraculous-sounding medicine etc. or the acquisition of wealth of excellent things. When all this is found in the yoga of special virtue, it often happens that the rye of those achievements is filled in the mind and the person considers others as insignificant. (2) I am the king-giver etc. Sometimes the ego of charity also manifests that I have donated so many crores of rupees. That is why I am special (2) I am wonderful. Sometimes if one has the virtues of service-philanthropy-equality etc., one does not miss the opportunity to promote it. Even if it introduces Sifat. But his ego does not remain unaffected. (2) I am big. Due to age-location-name etc. the caffeine of great importance can come in the person. The author points out that 'after entering the world of sadhana, if you become a victim of all such ego, then in total you will get inferiority in the future.' Let us embrace the author's discretion to cultivate non-attachment-asceticism everywhere from person to power ...