Equality is the true life of Munijivan ... If equality is disrupted then Munijivan becomes lifeless

- Tribute to Amrit - Acharya Vijayarajaratnasuri

- In 'Yatisikshaadhikar', Muni makes a very strong presentation that makes him stunned. His sole purpose in this is to make the life of a sage purer and purer through activity and culmination.

If Su Varna is to be purified to a hundred touches, it has to be heated in the fire of a 'refinery'. Just by enduring the fire, the dirt attached to the gold is removed and it becomes completely pure ... If you want to make a very viscous-dirty garment very clean, you have to dip it in hot water. Only after the intense heat of the water is received will the grease-dirt of the garment be removed and it become perfectly clean.

Simply, this is the policy adopted by Kaj 'Adhyatmakalpadrum' author Bhagwant to keep the life of a sage pure. In the first verse of 'Yatishiksha Adhikar' of this scripture, we have seen the beautiful word-picture of Munijivan in the previous article. But the author's understanding is clear that due to the falling time-weak causes-worldly people living in complex places, the intense effect of the contagions, etc., only the filthiness of the faults in the golden life can be frozen. Strict preaching like this is also needed to liberate the munijivan from this. That is why he makes such a stern presentation in 'Yatisikshaadhikar' which makes the sage stunned. His sole purpose in this is to make the life of a sage purer and purer through activity and culmination. Come on in, take a look and enjoy yourself!

In the thirty-fifth verse, the author makes a heartfelt representation in this right that:

Co-tapomayasanyamantrana, the virtues of self-sufficiency are great;

Parvashasvati Bhuri Sahisyase, Nay Gunam Bahumapyasi Kanchan.

The life of a monk is a life of endurance. If the rules of life-vrato-tapa etc. are also difficult, then its abstinence related practices are also difficult. In this, sometimes there are unexpected-sudden difficulties. In all this, the above verse gives guidance on how the attitude of a sage should be. It says that the sage should bear the hardship voluntarily, that is, smiling, gladly, gladly, that is, gladly, not gently, not gently. Only then does the sage have abundant karmanirjara.

There are two words in Jain philosophy: Sakam Karmanirjara and Akam Karmanirjara. Sakam karmanirjara is mainly told to the sage. That is why it is written in 'Yogashastra' that 'Jnosha Sakama Yaminam'. If a sage willingly endures hardships with pleasure, then this Sakam Nirjrano - Vipul Karmakshay which is the benefit, if not Parashatata Paran. With this in mind, the author guides the sage that if you endure hardship voluntarily, there will be great merit-great benefit, and if you endure the hardships, there will be no special merit-special benefit. The author wants to know how the study of these promises keeps the sage awake in this age. So read this our own life story:

Is. 2018. That year we performed Chaitri Oli Aradhana of eleven hundred devotees at Abutirtha and started our pilgrimage to Mumbai again. Chaitra Vadi Agiyarshe traveled to Tarangajitirtha and we left for Idar. In the meanwhile the village which was to be stabilized was twenty km from Taranga. Was said to be away. Twenty km simultaneously. Deciding to walk we went for a walk early in the morning. As the day progressed, the fury of the sun increased. As it is a journey towards the east, the sun comes in front of us fiercely. Summer days and the warm region around Eder. Thirteen km in this subject situation. After leaving we got the information that the village we are going to is still a new seventeen km. (Total thirty km) away? Since there is no stability anywhere in between, thirty km in a row. There was no choice but to walk in the scorching heat.

In that situation we resorted to the aforesaid verse of 'Adhyatmakalpadrum'. At the same time, he thought that 'many of the great sages of the past used to meditate in places like cemeteries, etc., in the face of voluntary suffering. We may not be able to endure the hardships that come our way, but we must endure the hardships that have come suddenly, willingly, smiling. ' After walking for six hours continuously, we reached the designated village. But in the meanwhile the mind in the vicinity of this verse did not fail at all, but remained happy.

In addition to the author's activity through the aforesaid verse, Parineeti - touching on the inner ideology, says that it is not enough to just endure hardship, it must be endured with the intellect of gladness-Sakam Nirjara. Only then can a sage get the real benefit of life.

Now let's look at the pistachio verse of the same right. In it, the harsh words of the author, of self-improvement are clearly felt. He writes that: -

Yo danman stutivandanatni - rn modtedanyarn tu durmanayate;

Alabhalabhadi parishahan sahan, yati: satattvadparovidambak :.

Sometimes it happens in Munijivan that desirable donations are received in abundance, full of respect is given, many praises are received, even respect is paid by the rich and powerful. So sometimes, on the contrary, you don't get the necessary equipment or begging, you get insults instead of respect, you get slander instead of praise, you get contempt instead of respect. The characteristic of a true sage is that if the first situation arises, the sage does not become cheerful and proud, and if the second situation arises, the mind does not allow itself to be overwhelmed with misfortune. Even if the necessary thing is not found, the sage should understand that 'Akroshparishah has benefited now. I have to work through these conferences. ' The sage who endures at the level of activity keeping this level of parini is a sage by the same element. The rest of those who become arrogant or enraged are the ones who make fun of Munivesh. This presentation by the author in the Pistalishma verse gives the sage a strong motivation to constantly practice Samatva.

In the context of the torment of tolerating the praise-slander mentioned in this verse, one should remember that funny line of the spiritual party that: -

Listening to slander and praise brings joy and sorrow;

Jogishwar Pura in So Jag, Nit Chakte Gunakshane ..

Here is a good example of the following:

Instead of teaching the sadhana sutras to the inquirer who came to him to learn the lesson of sadhana, the saint said: But since the basic lesson of sadhana is Gurusamarpan-Gurvagnyasvikar, he did it as per the Guru's order. When he returned after uttering those insults for an hour, the Guru gave a new command: “Vats! You go back to the graveyard and shower the best praises on the one who is sleeping there. '' This second work was better than the first. However, in the mind of the inquirer, the alternative awoke that praise in front of the body is nothing but vain talk. An hour-long commemoration was held in the cemetery just for the sake of obedience. It was locked that now it would be better if Guru teaches the lesson of sadhana.

Jupiter smiled and said with reference to the lock: "Vats! So far I have only taught you the lesson of sadhana. But you don't understand it well. ”The inquirer blinked. The Guru asked him a question revealing the secret: "When you rained a barrage of insults in the graveyard, did the corpses there confront you?" Where can a corpse say anything? Where do the corpses have any feelings from? ' The inquirer was pleased with this 'practical' lesson of the saints.

Not only in the field of condemnation and praise, but also in every field of life, the author's inspiration to cultivate equality.