What a blessed life Munirai is living ... Neerkhu and nectar overflows in his eyes ...

- Tribute to Amrit - Acharya Vijayarajaratnasuri

- In the thirteenth right of the book 'Adhyatma Kalpadrum', many such things have been presented as a sermon only for the apostate sages. This right is called 'right to education.'

Some of the most useful institutions are those that prepare teachers. The life work of these teachers is teaching. These teachers should work to enrich the new generation with the knowledge of that subject. It is essential that they are equipped with knowledge of their respective subjects. But that is not enough. On the contrary, it is equally important to be cultured. Because for the new generation studying with him, knowingly or unknowingly, his personality remains like a 'role model'. Therefore, in addition to their knowledge, the effect of their conduct and thoughts also spontaneously shines on the new generation. That is to say, a truly true teaching institution is one that produces teachers who are rich in knowledge as well as character-rich.

But ... patience! Whether that teacher institution has such a noble goal or not. But the Jain regime has such a lofty goal at a very lofty and excellent level. That is why giving the best guidance of sadhana to the devotee-seeker who gives more respect to Sadguru than God to some expectation, also gives a strong teaching to the same Sadguru-apostate class in which the outer-inner layer of his own life becomes more and more character-rich. .

Many such things have been presented in the thirteenth right of the book 'Adhyatma Kalpadrum' as a sermon for the apostate sages. This right is called 'right to education.' Here 'Yati' does not mean some lax tradition, but the whole muniwarga. Punishment means preaching. This 'right to education' is the doctrine that makes the life of the entire Munivarga exalted from the outside to the inside of Merugiri. Of the total sixteen rights of the Adhyatma Kalpadrupa Granth, the most extensive right of the fifty-seven verses is that of Yati Shiksha. This indicates how good and vigilant Jainism is for the character of Munivarga. The author has also made a lot of strict statements in this regard, somewhere he has also made a bhavormisbhar presentation. The sole purpose of all these statements is that just as a quotation creates a magnificent image, so these sermons create the best life of the munivarga.

In the first verse of Adhikar, the first line of the bibliographer, drawing a bhavormisbhar word picture, is so nicely drawn that "Te tirna bhavvaridhi munivarastebhyo namaskurmahe". Meaning that 'those excellent Shramano-Munivars have crossed the Bhavsagar now and we always bow to them!' In the next three lines he states that there are seven characteristics in the life of such a great sage: Like a rainbow! Here is a brief overview of the seven features:

(1) No attachment to subjects: - There are five senses: touch-juice-smell-eye and ear. When the subjects suitable for these five senses are found, even individuals become depraved and addicted to it: as the same eyebrow becomes agitated in the lotus. For example, if you get the touch-companionship of a very attractive heterosexual person, if it is available only in front of your favorite dessert, or if you have beautiful scenes in front of your eyes: even if a person is tempted by the favorable subjects of the senses. But a sage with sound understanding and excellent conscience should not voluntarily be attracted to such favorable subjects, but should strive to be free from such attachments. Because he realizes that this attraction will become a strong bond of charming karma and will increase worldly travel.

(2) Not the scope of kashayo: 'The saint who stays calm' This is the simple and accurate definition of a saint - a saint. It is not uncommon for anger to flare up in an ordinary person's life. But a monk-saint whose life has become unusually-excellent under the influence of sadhana becomes angry-impulsive. Let them strive to be calm in that situation. That is why Lord Mahaviradev has given a great sadhanasutra that "Uvasamsaran khu sasannam". In other words, the essence of a sadhu's life is peace, where there is no peace-anger, there is no special difference between a sadhu and a samsari. Do you know that ironic story?

Kshetradhishtayika Vandevi was so pleased with a saint who was staying in the forest for sadhana that she used to come to pay homage to the saint once a day and request him to do any work. Disinterested saints never show any work as there is no need. Just saying, "I'll remember when I need to."

Once the saint had an objection to a place in front of the cottage with a tribal from the forest. The savage tribesmen did not understand in any way and used abusive language. Eventually provoked, the saint pushed him away. From this the talk escalated and a small war broke out between the two. The saints were fish-ascetics. Couldn't reach it. He was severely beaten by the tribesmen. The saint then remembered the forest goddess for help. But the goddess did not help. The next day, as per the daily routine, the goddess saluted and asked the saint for work service. Why didn't you help me when I was being beaten yesterday? Where did you go to wander? " Invisibly I was here when that war was going on. However, the reason I did not help was that I did not know the difference between a savage and a monk. Because a monk does not fight with anger. '' The saint was stunned by this sarcastic sharp sarcasm of Vandevi.

(2) Don't play in raga-dvesh: The one who is a true sage - Shramana is not playing in raga-dvesh. Because he realizes that the concept of raga-dwesha is the killer cause of karmabandha. A person whose body is exposed to an oily substance quickly sticks dust on his body and then it does not go away easily, just as a person whose mind is full of raga-dvesha sticks sticks of karma quickly and then it does not go away easily. Therefore, a wise sage should strive to stay away from raga-dwesha. There is a great inspiration for him in a spiritual position that: -

Do not quarrel with enmity, ragi shun navi ram;

Sambhave sahu jagane nirkhe, to Shivsukhno laag ...

(2) Not inauspicious diligence: - Vipak Vichay Dharmadhyana, Shastrachintan and Anupreksha's strength does not allow the sage to defile his self-consequences. He calms all the impurities with the above chemical-medicine - almost annihilates them. Even if the reasons against him are weak - they become the cause of shelter. But the self-sacrificing sage should also be adorned with the best efforts that make it the cause of the environment. 'Je asava te parisava' This scripture is literally characterized in its context.

(2) If there is attainment of common happiness: - The greatest happiness of this world does not manifest from power-prosperity-beauty, but from equality. Equality is not to lose the balance of the mind in any situation like adversity-adversity, gain-loss, success-failure etc. Since the happiness of this equality is the best, the author has considered it unique. The sage is the lord of this happiness.

(2) If there is an end to the virtue of restraint: The goal of a restrained sage is to be awake from moment to moment and remain self-restrained in self-restraint. In this verse, the author has imagined that a sage is always playing in the garden of restraint.

(2) If there is a range of emotions: - Emotion also means auspicious prices and if we do the technical meaning, then there are fourteen sixteen emotions like Anityadibar and Maitri. May the inner world of a sage be constantly pervaded by these sixteen sentiments and may his asceticism become unwavering. Let us sing this sentimental line while saluting such great sages from a distance: -

What a blessed life Munirai lives ...

The nectar in Nirkhu's eyes spills ...