Meri Bhavana - My Prayer The divine path

MY PRAYER - THE DIVINE PATH
Presented by- Abhinandan Jain Divaker

“Jisne raga dwesh kamadik jeete sab jag jan liya sab jeevan ko moksha marg ka nisphrah ho updesh diya”

जिसने राग द्वेष कामादिक जीते सब जग जान लिया। सब जीवों को मोक्षमार्ग का निस्पृह हो उपदेश दिया।।

“Buddh, Veer, Jin, Harihar,Brahma ya usko Swadheen kaho bhakti bhav se prerit ho yeh chita useeme leen rahe”. बुद्ध, वीर, जिन, हरि, हर, ब्रह्मा, या उसको स्वाधीन कहो। भक्ति-भाव से प्रेरित हो यह चित्त उसी में लीन रहो।।१।।

May my mind with dedication and deep devotion be ever occupied with the thought of Him who has conquered feelings of worldly attachments and aversion, carnal passions and desires i.e. who is the embodiment of all purity, has known the Reality (of the cosmos) in its entirety and has preached to the beings, the path of Liberation and Salvation or the path of self-purification.

To Him I pay the obescience. It matters not whether we call Him by the name Buddha, Vira (Mahavira), Hari (Vishnu), Brahma (creator) or the Supreme Being (For they are possessed of the attributes and virtues which I adore and aspire to possess myself).

ELUCIDATION
It is an ancient practice with the author, writer or composer of a religious spiritual or moral work to begin with adoration to God or the ideals andj attributes and characterstics He is endowed with in] confirmity with the contents and the object of writing the work.

In these couplets the adoration is not to any particular named Divine Person but to the Divine VMM iu»* nm| ideals acquired by Him and are MlBlfllHll hi III* Divine personality by treading the path the Divine personality adored, has himself treaded and proclaimed to the world. That my heart may always remain immersed on the object of this adoration, It is to acquire the same virtues unto ones own self. The state which in this adoration is contemplated is the state of perfect purification of the soul which means Salvation or liberation. Offering homage is with a view to driving inspiration from His life and forging a resolute will to personify in oneself also those virtues embodied in Him.

Further "obeisance to Him is because he is one who has himself annihilated carnal desires, pride, delusion, anguish, fear, sorrow and anxiety like a forest burnt up by wild fire" (Acharya Amitgati)

The same nature of adoration, we find in the most ancient Sanskrit work, popular as Jain Bible "Tatvaratha Sutra” by Acharya Umaswamy:

I bow to the Lord, the promulgator of the path of liberation, the destroyer of mountains of Karmas (llui causes of imperfection of the soul) and the kuower of the whole of reality, so that I may realize I Iionc qualities.

The same object of adoration, though in other why. is reflected ih;.i a couplet(shloku) In INIAKTAMAR STOTRA by Saint Acharya Mantunga Oh Ornament of the world! O Lord of beings! No wonder that'Ahose adoring thy real qualities become equal to you. What is the use of that(master) who does not look after his subordinate equal to himself by (the gifts of) wealth.

Thus are sung the glory of the Jinendra Deva by the Jain Acharyas. In this context it is interesting and pertinent to reproduce a few lines from “ The life and philosophy of Mahavira” written by the erudite Jain scholar Shri S.C.Diwakar. He writes ‘v*Now a question arises about the utility and propriety of praising Lord Jinendra who is passionless and is not elated by high sounding commendation. Further more he has exterminated the feeling of animosity therefore censure is also ineffective. This point has been clarified by Acharya Samant Bhadra in his Svayambhu Stotra in these words :

Oh Lord! Thou art passionless, therefore thy praises are of no avail. Thou hast cast aside animosity hence censure has no meaning for thee. Still the remembrances of thy virtues are beneficial for they purify the mind.

This explains the point that Jain prayer is meant for, mental purification. This attitude is most rational and convincing. The ideal of the aspirant is self-purification which is the royal road for the attainment of God hood."

Acharya Samant Bhadra, it may be added is a great Jain Saint of the early centuries of the Christian era and is one of the foremost composer of devotional hymes. Again to quote him, he observes:

"Oh Lord! No praise and worship pleases you because you are devoid of attachment nor does any criticism or abuse displeases you because you are absolutely free from hatred and enmity. Yet the mere recollection of your adorable qualities has the power of cleansing the devotee’s heart of the sinful impurities and aberrations.

Thus adoration of one who is embodiment of all that we aspire for is the corner stone to inspire or instil those virtues in us. In fact it is the first step prompting and pushing us on the virtuous path. About adoration or admiration of the great man it is apt to quote the great English thinker Thomas Carlyle. He says “we all love great men. Love and venerate and bow down submissive before great men : Nay can wehonestly bow down to any things else? Ah! Does not every true man feel that he is himself made higher by doing reverence to what is really above him? No nobler or more blessed feeling dwells in man’s heart and to me it is very cheering to consider that no sceptical logic or general trivility, insincerity and aridity of any time and its influence can destroy this nobler inborn loyalty and worship that is in man It is an eternal corner stone from which they can begin to build themselves up that we all of us reverence and must ever reverence great men : This is to me the living rock amid all rushings-down whatsoever.”

It is this adoration or admiration of the great men first which makes possible to follow their foot prints after they have left us and to reach our goal. Poet Long Fellow in his poem "Psalm of*Life" says:.

Lives of great men all remind us we can make our lives sublime And departing, they leave behind us Foot prints, on the sands of time:- Foot prints that perhaps another Sailing O'er life's solemn main a forlorn and ship wrecked brother Seeing, shall take heart again."

“Vishayon ki asha nahi jinke samya bhav dhan rakhte hain nij par ke hit sadhan me jo nish din tat par rehte hain”

विषयों की आशा नहिं जिनके साम्य-भाव धन रखते हैं। निज-परके हित-साधन में जो निश-दिन तत्पर रहते हैं।।

“Swarth tyaga ki kathin tapasya bina khed jo karte hain aeyse gyani sadhu jagat ke dukh samooh ko harte hain” स्वार्थ-त्याग की कठिन तपस्या बिना खेद जो करते हैं। ऐसे ज्ञानी साधु जगत के दु:ख समूह को हरते है।।।।

Those who have no desire for mundane, carnal or sensual pleasures, who possess equanimity of mind, (in pains and pleasures, L,oss or gain, even in life or death), who day and night remain engrossed in bringing about (spiritual) good for their own selves and for others as well;


 * Who undergo the penance of self-sacrifice without regret, such pious souls(ascetics) enable the worldly beings to relieve of multitudes of pains and sufferings of their worldly existence.

ELUCIDATION
In these couplets the attributes of the saintly souls are eulogised. The laws of morality and the path of attainment of perfect self-purification, are based on this doctrine and cult of Ahimsa (nonviolence). Those who adhering this path attained the perfect self-purification(The Arhantas) have been adored in the beginning in previous verses.

These pious souls, the ascetics, undergo these spiritual exercises towards the goal of self-purification and also meditate simultaneously to do good to other living beings also. Compassion and feeling of Universal Love and brotherhood is the basis and outcome of this cult of Ahimsa (nonviolence) and hence they desire to do good to others as well. Further to think about ones own individual progress without the feelihg of discharging ones social responsibilities will be derogatory and despicable; besides being impractical also. Adherence

on the path of non-violence in fact begins with this nwareness of the “other” like one’s own existence. It recognizes the existence of other beings also. Further only those who have cleansed their own soul of the blemishes, that deprave the soul can claim to. show the path to others. A person who himself is blind cannot show path to others. The pious saintly souls are always engaged and reflect upon self purifying acts and thoughts (vows) and desist from self impurifying ones. Their minds are not agitated by lustful passions and worldly desires and an amorous excitements. They never loose control over them selves and maintain equanimity of mind. Acharya Umaswami in Tatvartha Sutra veTy succinctly describes their attitudes:

"Benevolence towards all living beings, Joy at the sight of the virtuous, compassion and sympathy for the afflicted and tolerance towards the ill-behaved. “The desire that others should be free from suffering and pain is Benevolence, fervent affection as well as veneration in the presence of the virtuous [is Joy, the disposition to render assistance to the afflicted is Compassion, tolerance or unconcern is freedom from attachment and repulsion based on desire and aversion.” (Reality: S.A. JaThese ascetics conduct themselves in these manner and practise non-violence and other vows for perfect purification of the soul. Thus these are the ascetics or the pious souls who are able to relieve others of their pains and The opposite of such pious souls termed as “deluded souls” adopt a wrong course of life. Differentiating their attitudes it is said.

“The idiot whose inner vision is blinded by nescience is happy with worldly object but the enlightened soul enjoy inner content and he has absolutely no attraction towards external objects”.

•“The nobler a	soul is the more objects of compassion it hath.”: Becon

•Example is better than precept

•Fewer are our	wants the more we resemble Gods.

•He who reigns	within himself and rules his passions, desires and fears is more than a King.

“Rahe sada satsang unhika dhyan unhi ka nitya rahe unhi jaise charya mein yeh chitta sada anurakta rahe”. रहे सदा सत्संग उन्हीं का ध्यान उन्हीं का नित्य रहे। उनहीं जैसी चर्या में यह चित्त सदा अनुरक्त रहे।।

May such virtuous saintly souls be my constant companions and may my mind be ever occupied with thoughts of them and may my heart be ever engrossed and inclined to follow the rules of conduct as theirs.

ELUCIDATION
After having narrated the attributes of a pious saintly soul (ascetic), the spiritual aspirant craves in this couplet the constant companionship of such saints which may inspire him also to follow the path of self-purification and infuse in him the confidence to make his spiritual pilgrimage smooth and crowning with success. In fact it is purity and goodness of ones own heart and mind that makes the life of a man virtuous or vicious but from the association of the good and pious souls one derives additional moral strength to remain firm on the path of righteousness. Further it may also be of immense help to him in moments of temptations to remain firm and not to swerve from the straight path of virtue.

The contact with noble pious persons is expressed in a Sanskrit verse as thus : The association with saintly persons wipes away "“sin, develops your inner virtues and accumulates much merits. The writer . of great mythological epic Ramayana, poet Tulsidas said : Unless possessed by hordes of merit (Punya) one can not get in the company of a saint. The association of the saint enables one to cross the ocean of the world of transmigration. The great Hindi poet Kabir too in the same tone eulogises the company of saintly souls (Sadhus) :

At the call to Heaven by God, Kabir burst into tears. “Why do you cry Kabir?t Art thou silly? Know ye not the nature of the heavenly happiness. Which appear beyond thy comprehension perhaps? Oh no! Not so. Unaware I am not of all that. But the joy and happiness that I experience here in the company of the Saints, I shall be denied in the Heaven. For deprivation of this joy there that I cry” replied Kabir.

In fact it is purity and goodness of one’s own heart and mind that makes the life of a man virtuous or vicious but from the association of the good and pious souls one derives additional moral strength to remain firm on the path of righteousness further if may also he of immense help to him in moment of temptation to remain firm and not to swerve from the Straight path of virtue

“Tirukkural” one of the most popular work on principles of morality, also known as “Tamil Veda” elaborately speaks about the value of the company of Ascetics. It is illuminating to quote a few of its werses


 * “Man’s general intelligence depends upon the nature of his intellect. And the character of a man is judged by his companions".


 * Whether a man is intelligent or ignorant depends upon the nature of his own intellect, but a man whether he is morally good or bad can be judged from his associates.


 * “Purity of heart and purity of conduct both depend upon the association with the pure.

If the friends with whom you associate are pure in heart and pure in conduct, you will naturally acquire purity of heart and conduct yourself.


 * “There is no greater friend in the world than good association and there is no greater foe than bad association".

A good friend always has your welfare at heart. It helps you to prevent misery and unhappiness. Hence a good association is a reliable friend. Conversely a bad association like a foe contributes to occurrence of misery and unhappiness. Hence it is emphasized that one ought to acquire association with the good and avoid association with the wicked. Who are the mean whose association is condemned? the commentator of Tirukkural, Prof. A. Chakravarty says “They are the persons who do not accept the good as good and evil as evil, who maintain that there is no distinction between good and evil. Besides these, ruffians, men without self-restraint, fellows who are wicked by nature and criminal are also included in the mean group. Association with them is always dangerous.”


 * “Man’s general intelligence depends upon the nature of his intellect. And the character of a man is judged by his companions".


 * Whether a man is intelligent or ignorant depends upon the nature of his own intellect, but a man whether he is morally good or bad can be judged from his associates.


 * “Purity of heart and purity of conduct both depend upon the association with the pure.

If the friends with whom you associate are pure in heart and pure in conduct, you will naturally acquire purity of heart and conduct yourself.


 * “There is no greater friend in the world than good association and there is no greater foe than bad association".

A good friend always has your welfare at heart. It helps you to prevent misery and unhappiness. Hence a good association is a reliable friend. Conversely a bad association like a foe contributes to occurrence of misery and unhappiness. Hence it is emphasized that one ought to acquire association with the good and avoid association with the wicked. Who are the mean whose association is condemned? the commentator of Tirukkural, Prof. A. Chakravarty says “They are the persons who do not accept the good as good and evil as evil, who maintain that there is no distinction between good and evil. Besides these, ruffians, men without self-restraint, fellows who are wicked by nature and criminal are also included in the mean group. Association with them is always dangerous.”

6.  “Nahin sataun kisi jeev ko jhooth kabhi nahi kaha karun par dhan vanita par na lubhaun santosh amrit piya karoon” नहीं सताऊँ किसी जीव को झूठ कभी नहिं कहा करूँ। परधन-वनिता१ पर न लुभाऊँ, संतोषामृत पिया करूँ।।

May I not ever, in any way, tease or torture, harm or hurt any living being (it is Ahimsa-non-violence), Never may I speak a lie, (it is Satya-Truthfulness) May I not be ever unchaste i.e. may not my mind be ever afflicted by lustful passion or amorous excitement (it is Brahmacharya) and greed for others wealth (it is Achorya-Non stealing) and as such may I quaff the nectar of contentment and may feel contended with my own.(It is Aprigraha -Possession less ness )

ELUCIDATION
These onward verses now speak of the steps the aspirant adopts to equip himself with, a necessary moral strength to embark on the path of spiritual progress in a methodical .way enshrined in the scriptures. Thus he abstains from sinful activities and thoughts and also observes the pious ones. The basic principle behind it is that without moral observances, spiritual progress is inconceivable. The abdiction of the vicious path and adoption of the virtuous one help the aspirant to have auspicious psychical states which results in auspicious activities. The inauspicious psychical states are the causes of inauspicious activities, which are obstacles in the way of seeking^ of the spiritual path and to adopt methodically the prescribed code of conduct. The aspirant begins to abstain himself from violence, falsehood, theft, unchastily and material possessions; the negative of the positive process of non-violence, truthfulness, chastity and non-acquisition. It is replacement of vices by virtues in other words. The ascetic observes, these virtues, the principles of morality when observed methodically as proclaimed in scriptures totally are termed as Mahavratas and when observed by householders as partially as Anuvratas.

This couplet adumberates and reflects on the main five vows (Vratas) viz. Ahimasa, Satya, Achourya, Bramcharya and Aprigraha. How ever the scriptures also detail so many acts and thoughts and conduct and behaviour to these main principle* In lu> reflected upon and followed in our day In tiny practical conduct and behaviour. They may be tffAted It necessary accessories on the spiritual path of sell' purification. They are, to adumberate a few, such as: fear from committing sinful acts, to cultivate a sense of duty and responsibility towards one with whom one is associated or comes in contact, to be ready to serve fellow human beings, to avoid talking ill of 'others, to refrain from wickedness, to avoid being cruel, to be amiable and sweet in speech, to be tolerant, to have a yielding disposition, as against obstinacy or stubbornness, to be compassionate and hospitable, to avoid being vain proud, conceited, arrogant or haughty, to avoid hatred, to avoid feeling zealous, not to give way to anger, greed, abnormal sexual passion, to have a comprehension of one’s ultimate goal, to uphold national character, to have love for one’s country etc. etc.

It may be mentioned that the main five and these narrated above acts and thoughts all revolve round the pivot of Ahimsa- Non violence. They all are to be reflected and acted upon by the aspirant or treader on the path of self purification. They all help in the preparation of a ground to a regular ethical code or rules of discipline prescribed for a lay seeker and further paves the path of spiritual progress.

About Ahimsa it be borne in mind as the renowned Jain scholar Shri S.C. Diwaker writes: “The term Ahimsa is negative implying abstinence from killing any living being but it is also a positive virtue based upon universal and fraternal out look and compassion towards all creatures. Non violence comprises of purity of thoughts, word and deed motivated by unbounded compassion and genuine love.” (Life and Philosophy of Lord Mahavira pg-75). He further says “The complete and flawless practice of Ahmisa raises the man to Godhood. This Ahmisa gives light, provides delight and bestows might to its faithful and honest aspirant. The life of mercy has a touch of Divinity there in” (Ibid page-81)

About truth and greed Tirukkural says :


 * “There is nothing so praiseworthy as avoidingn falsehood because that will spontaneously bring in all virtues without any effort.”


 * “The outward purity of the body water can give, but the inward purity of heart truth alone can bestow and to maintain purity of heart is an indispensable condition for practicing virtues.”


 * Covetinganother property or the tendency to misappropriate things, not one’s own, is deleterious to moral development. Thus even mental stealing as covetousness connotes is to be abjured.


 * “Without realizing the evil consequences, if aperson thinks of misappropriating another’s property even this thought is enough to bring ruin. Avoiding such a thought of covetousness will produced for him, wealth and victory in life.”

ji" This couplet also speaks of abjuring covetousness of another’s wife. In case of an ascetic, celibacy means absolute abstinence from sexual life. But in case of a householder it is limited to Ekadara Vrata, living a strict monogamous life. Violation of this is condemned in the case of householders as contradictory to. the pursuit of right conduct. Again sex-passion is Himsa (Violence) as it impures the auspicious psychical state and acts as a hurdle to self-purification process.

About it again it is noteworthy to quote from “TirukkuraB*

“Of all these who standing outside virtue, revel in sexual indulgence, no one is a greater fool than one who with lustful longing loiters near the neighbours door.”

“Persons who devise evil and misbehave even with the wife of non-suspecting friend will be counted among the dead while they are alive”


 * “Strength of will in a person who does not look on another’s wife is not merely a noble man’s virtue; it the noble path of right conduct”

Thus the author of Tirukkural Acharya KundKund regards the evil of coveting another’s wife to be the worst kind of evil. Other types of evil conduct may be condoned but this one can not. It brings disgrace upon him in this world and completely blackens his self and makes him unfit for genuine spiritual development.”

The saintly souls exhort the treader on the moral path:

“Drink deep the nectar of the fountain of contentment. Enough is as good as a feast. He has enough who is contended with little.

Contentment with what you have and that which is enough to satisfy your needs is the rarest of the rare virtues a man is possessed of. A man is devoid of this virtue: because of the intensity of his greed and infatuation and lust. Further it is also the cause of many other vices in man. The wise men therefore advise: “A contented heart is better than a full purse. If we are to be happy in this world we must learn the secret of contentment which is, being satisfied with what you are and what you have. So many people have made themselves unhappy and miserable because they could not discover this for themselves “A contented heart is better than a* full purse.”

It is apt to quote the erudite Jain scholar S.C. Diwaker in this context. He writes "If you go on multiplying your wants and try to satisfy, your efforts will surely be futile Jain thinkers and sages advise to cut short our wants as much as possible. The lesser the wants the greater the happiness and contentment. Life of simplicity and purity bestows sweeter results than the life of luxury and perplexity." Quoting poet Ravindranath Tagores words "Happy child the craddle is still to thee a vast space but when thou art a man the boundless world will be too small for thee "he further writes" all know the wonderful power of temptations and avarice there fore one who wants to develop his self so that he may be above wants, is to follow the right track gradually. Cato's suggestion is nppealing" buy not what you want but what you have need of, what you do not want is dear at a farthing" (Religion And Peace P-202)

The renowned Hindi poet, Kabir in his sarcastic style opens the eyes of the mammon-worshippers by these touching lines :

“Oh friend! why do you construct your house with walls and big rooms? Don’t you know that your body really needs habitation for you only about six feet long,

" And thus is exhorted to curb our inordinate desires and senseless aspirations for dead objects.

Amazing are the disposition of the man. Some are satisfied with the fewest things where as to others the wealth of the whole world is not enough. These different dispositions of men are depicted in a very lovely painting :

“A mango tree is laden with best mangoes/”' A man with the black colour representing his black mental disposition wants to fell the whole tree and himself enjoy once the entire tree. The man with Indigo colour, a little better than the said man is busy in cutting the big trunks of the tree. A bit better with grey complexion chops off the big trunks of the tree. 'The fourth with Orange colour cuts off its small ’branches, the fifth with lotus color plucks only necessary mangoes, the sixth ope with white complexion representing noble disposition selects from the fruits fallen of their own on the ground.”


 * “There is no dignity quite so impressive and no independence so important as living within your means" Says Calvin Cooldge.

“For a man there is no richer richness than contentment."

What is there to gain the whole world and to loose one’s own soul.
 * “Greatness consists in virtuous life, wealth is not a source of greatness. The greedy rich are spiritually bankrupt. Ethical man is really great not an Economic mill magnate" (S.C. Diwaker)

“Ahankar ka bhav na rakhoon nahi kisi par krodh karoon dekh doosro ko badthi ko kabhi na irshaya bhav dharoon”. अहंकार का भाव न रक्खूँ नहीं किसी पर क्रोध करूँ। देख दूसरों की बढ़ती को कभी न ईष्र्या-भाव धरूँ।।

May I not be self-conceited, or an egoist, May I not be Angry with anybody and May I not feel jealous of another's progress and prosperity.

ELUCIDATION :
The greatness of a man is not in his accidental birth in a high family.or in his wealth. Nor does it lie in his learning but lies in his moral and spiritual quality. Despite his wealth and learning and birth, he would be a small man if he is not devoid of pride and envy which experience shows appear to be the natural concomitants of the wealth and learning. The positive side of pride is humility or modesty which is the mark of greatness in man. Pride or self conceit closes the doors of moral and spiritual progress of a man since it deprives a man of the association of those who are great and holy. The wise man exhort to bear in mind "Age and Death maketh pride fall flat on the ground"

On Humility and Anger Tirukkural says


 * .."Greatness is always associated with humility,

Meanness always adorns itself with self-flattery."

"Humility is genuine characteristic of the greatness of a soul and Conceit is the mark of a low soul".
 * "Wrath kills the smile in the face and the joy in the heart both born of benevolence. Is there a greater enemy to man than this?"

We know of the biblical story of a wealthy Pharisee who went to Jesus and told him “I have kept Up all the commandments what more shall I do to inter into the kingdom of God?" In reply Jesus told him “First go and sell all that thou hast and distribute lo the poor” The wealthy Pharisee slips out from his presence. Then Jesus tells the crowd assembled there that “It is easier for a camel to pass through the eye of a needle than for a rich man to enter into the Kingdom of God”. It is thus ordained that only one who is "Light" shall alight the ladder leading to the Kingdom of God that is "Heaven". One who is heavy with worldly possessions and ill thoughts shall not enter the Heaven "The abode where only those would enter who are have-nots in respect of worldly possession and desires", the word Heaven seems the short form of have-not. Riches make a soul heavy and the gate of Heaven is closed for them. For because of being heavy one can not heave i.e. alight or go up. The pan of the weighing balance which is heavy goes down and the one which is light goes up. For this reason Bible ordains “ vow of poverty” besides “ vow of service” and “ vow of celibacy” for a priest. So enlightening are the words of the great thinker S.C.Diwaker, he says "Be light get light and delight will follow as the day follows the night)"/ It is also because spiritual humility and worldly prosperity stand opposite to each other.

The presence of pride desists a man to appreciate the virtues or good qualities in other and further prompts him to proclaim his “Greatness” in I self-flattery as if that would elevate him in the estimation of others. Further pride always gives birth * to Anger and Envy if his self-felt “Greatness” is not given due recognition by others. He feels his “Ego” unsatisfied and that enrages him and makes him feel envious of others progress and prosperity. And this Anger and Envy are the cause of many other vicious thoughts and deeds in a man, and is again a hurdle in the moral development and progress of a man.

Absence of the feeling of 'Envy’ towards the progress and prosperity of others, enablds him to experience the joy in life in cooperation and harmony with others. If one who feels envious of the prosperity of others should think that others would also feel the same way about his prosperity. In the absence of this mutual goodwill one would find his life in this world gloomy and he would be denied the happy sunshine of life.

Again to quote from Tirukkural on Envy:-

•“If a person acquires the habit of being free from Envy towards all persons then that is the richest gift whose value is beyond “An envious person need not have an enemy to ruin him. His envy has sufficient potency to do that”
 * "If a persons secures the undisturbed nature of his mind which is free from envy then consider that, to be the path of right conduct”.

8.

“Rahe bhavana aisee meri saral satya vyavhar karoon bane jahan tak is jeevan mein auro ka upkar karoon”. रहे भावना ऐसी मेरी, सरल-सत्य-व्यवहार करूँ। बने जहाँ तक इस जीवन में औरों का उपकार करूँ।।

May my thoughts and feelings be such as always to be straight or truthful in my behaviour and to do as much good to others as I can in my life.

ELUCIDATION
In his dealings with other persons in the society the follower of the path of Righteousness one should be just, upright and fair. The ethical value of person’s conduct depends upon his social relations among the individuals. It is the state of mind which is important in one’s dealings with the others. Here the emphasis is on avoidance in adoption of dubious Ways in one’s conduct. One should be honest and saintly in his deeds and thoughts both and not like Macbeth, to act on the advice of- lady Macbeth to murder Duncan and to ‘look like the innocent flower [but be the serpent under.’ The wise men therefore some times warn "A pot is no proof of milk inside. Appearance often overwhelms truth."

As said in Tirukkural in this respect

• “The arrow is straight but its action is cruel, a Sitara is crooked and yet it produces sweet music. Hence judge not the men by their appearance but by their deeds”.To do good to others is all good but it should be

done as a matter of social duty. One should realize that it is the duty to do good to others without taking pride in doing it or to do it with some ulterior motive. ervice to man and service to god is on par to each other because in both the cases the heart with in is pure and pious. In this respect it is beneficial to quote the commentator on TirukkurfB Prof. A.Chakravarti. He says “Man is naturally ego-centric, stimulated by the instinct of self preservation. Man begins his life by placing the interest of the self as the primary object, an animal instinct which he shares with all other animals. He is expected to transcend it poor woman that certainly law must be observed and further in the same breath said “He who is sinless amongst you let him throw the first stone on her”. As a result of this admonition the crowd melted. The people who assembled there as accusers introspectively examined themselves and no-one could dare come forward to throw the first stone and they all one by one disappeared from the scene. The poor woman, as the story goes, was standing there alone in front of Jesus Christ who lifted his head and asked her “where are the accusers ?" “They have gone “ replied the woman. Jesus merely (told her “Neither do I condemn thee, go and sin no more.” t ' This story reveals the real magnanimity of the great soul which disregards the presence of defects in others and further encourages towards an introspective analysis of one’s own nature. It is the [awareness of the defects in one’s own self which helps one to purify one’s own self and to advance [more on the path of morality i.e. to cleanse his heart of the impurities.

Indulgence in finding faults in others and deriving malicious pleasures in it is thus the characteristic of a morally mean man and is to be abjured as a step towards self-purification or moral development. poor woman that certainly law must be observed and further in the same breath said “He who is sinless amongst you let him throw the first stone on her”. As a result of this admonition the crowd melted. The people who assembled there as accusers introspectively examined themselves and no-one could dare come forward to throw the first stone and they all one by one disappeared from the scene. The poor woman, as the story goes, was standing there alone in front of Jesus Christ who lifted his head and asked her “where are the accusers ?" “They have gone “ replied the woman. Jesus merely (told her “Neither do I condemn thee, go and sin no more.” t ' This story reveals the real magnanimity of the great soul which disregards the presence of defects in others and further encourages towards an introspective analysis of one’s own nature. It is the [awareness of the defects in one’s own self which helps one to purify one’s own self and to advance [more on the path of morality i.e. to cleanse his heart of the impurities.

Indulgence in finding faults in others and deriving malicious pleasures in it is thus the characteristic of a morally mean man and is to be abjured as a step towards self-purification or moral development. In this respect it is illuminating to quote a few verses form Tirukkural-

Through all the seven worlds, in seven fold birth, remains in the memory of the wise friend of those who wiped on earth the tears of sorrow from their eyes”

“It is not good to forget good things received by you, but certainly it is meet and proper to forget evil done unto you”.

“Greatness will always screen the faults of others whereas meanness will always proclaim such faults to all the world.”

“Maitri bhav jagat me mera sab jeevon par nitya rahe deen dukhi jeevon par mere ur se karuna srota bahe”. मैत्रीभाव जगत में मेरा सब जीवों पर नित्य रहे। दीन-दु:खी जीवों पर मेरे उर से करुणा-स्रोत बहे।।

May I ever have feelings of fraternity towards all living beings of the world and may the stream of compassion spring from my heart towards all indigent and distressed living beings.

ELUCIDATION
Feeling of love and compassion for all the living beings is the “Abode” of perfect virtue. All virtues emnate from it. As an aspirant on the moral path one loves all the beings and is possessed of the feelings of compassion towards their pains and sufferings and is inspired to serve them and to relieve them of their sufferings. He thus exercises and nourishes or harbours a desire to see them getting rid of their sufferings. To him it does not mean shedding tears at their sufferings and sit hand upon hand as a silent helpless, though kind, spectator singing sermon of “mercy creed”. In fact he feels to himself the pains being suffered by others and this feeling is followed by “noble deed* to the best of his ability to relieve them of their sufferings. In it lies his greatness and the degree of his advancement on the moral path or self - purification. It has been rightly said that if a man claims to belong to the specie of “mankind” he should be “kind” to all. This embraces the meaning of being possessed of the feeling of universal love. Devoid of it he is no better than an animal and it is this virtue of kindness which differentiates him from the other kind i.e. animal.

To care for one’s own interest and not to bother about others is an animal instinct which an aspirant advancing on the moral path overcomes by developing and arousing in himself, the feelings of compassion for the pains and sufferings of others. Since self-purification is a process of purging the mind and heart of the feelings of animality that is within, further and higher a man advances on this path he cherishes the feeling to relieve the pains and sufferings of those in distress as the aim and object 'of life like a Boddhistava (a personality who is on way to Buddhahood) of Mahayan Buddhism. "A Boddhistava, it is ordained, attains enlightenment not for any selfish aim but for liberating all living creatures of all the world. It is the boundless love and compassion for all living creatures that is embodied in the compassion of Boddhistava”. This is Maitri or Compassion for the whole universe. And, it is said, it is akin to love of a mother for her only child which is always without the desire of any recompense. Thus the feelings of maitri, universal love and compassion enjoins on a Boddhistava to relieve the afflicted persons of their sufferings. "Of what avail is your enlightenment if it does not help to free others of their agonies and sufferings?" he questions. For these Boddhatavas “All sufficing unto them, is the contentment, the peace, the endless and over flowing joy which they experience, when through this kind of incomparable service, they see the sufferers set free step by step from the bondage of pain:" "Of what avail to them is dry-as-dust liberation ?” again he questions.

It is a wise saying “virtue is its own reward" and the feeling of universal love and compassion is a virtue par excellence, the mother of all virtues in man. It is this virtue which paves the way of moral path to the aspirant of moral values. It is the keystone of the edifice of the moral life of a man. "Mercy is the root of all Religion has been rightly said. 10.

“durjan kroor kumarg raton par kshobh nahi mujhko aaue samya bhav rakhoon main un par aisi parinati ho jave” दुर्जन-व्रूर-कुमार्ग-रतों पर क्षोभ नहीं मुझको आवे। साम्यभाव रक्खूँ मैं उन पर, ऐसी परिणति हो जावे।।५।।

May not my heart ever feel excited or reviled at the wretch, cruel or those treading on the unrighteous path and may it be ever disposed to keep equanimity towards them all.

ELUCIADATION
Inconsistent with the high moral principle of universal love, compassion and mercy is to think of causing injury or actually doing evil act to other living beings.

The author of Trikkural says :

“If a person seeks his own welfare, let him not think Evil or do Evil towards other beings"

A man by his own experience knows that pain is bitter and then he if wise and possessed of the moral value of universal love and compassion, would easily realise that other living beings under similar situation would also feel the similar pain and as such he would refrain from doing the same painful act to them.

Ordinarily one’s attitude towards an evil doer or a person not agreeable to his views, is a feeling of hatred and disgust and a feeling of retaliation or anger. Such emotions are hurdles in the development of the moral and spiritual values in man rather destructive of those values for that clouds his consciousness and he is not able to discriminate between what is good and what is evil and naturally he goes astray from the path of right course of conduct and hence is preached to develop an attitude of indifference and toloerance towards those who are cruel and perversely inclined. In this regard it is useful to qin>|0 Miilutinirt Gandhi’s experience. He says “ I have Icaitil llimiiuil bitter experience the one supreme lesson to comurn my anger and as heat conserved is transmuted into energy, even so our anger controlled can be transmuted into a power which can move the world”. He further says “It is not that I do not get angry I don’t give vent to anger. I cultivate the quality of patience as angerlessness and generally speaking I succeed." (All man are brothers: M.K. Gandhi Page-I45)


 * “Give up wrath in all cases, because it will budget a series of unending evils”:


 * Love them that hate you “Pray for them that despitefully use you and bless them that curse you” Bible.


 * “Don’t do unto others which you don’t want others to do unto you”.


 * “Moral results can only be produced by moral restraints” Mahatma Gandhi.

11.  “Guni jano ko dekh hriday mein mere prem umad aave bane jahan tak unki seva karke yeh man sukh pave”. गुणी जनों को देख हृदय में मेरे प्रेम उमड़ आवे। बने जहाँ तक उनकी सेवा करके यह मन सुख पावे।।

may my heart sweel, with joy at the mere sight of the meritorious and virtuous and feel, happy in serving them as best as i can

ELUCIDATION
Man appreciates those virtues in others which he regards valuable and which he aspires to have unto himself. Naturally at the very sight of such virtuous persons he should feel overwhelming joy and long for their association and service to them. This ^association and service to virtuous acts as an agency for purification of his own soul. It thus helps him in the realization of those virtues unto himself which they are possessed of. The act of service to them also makes him to reflect on the glory of virtuous life.

Honest and sincere adoration and association of [saintly virtuous persons precedes with joyous feelings in the heart of the treader on the moral path, at their very sight and naturally this honest appreciation of their virtues and virtuous life further propels one to serve them. This in turn enables him to tread the path of morality and to realize the inner-self. This service to the virtuous, helps him in manifestation of the divinity, the real joy and happiness, within him. The first result of it, being cleansing the heart and mind of the vicious thoughts and inspiring to tread on the path of righteousness. It is like the Lotus blossoming at the rise of the sun and ultimately attaining the status of being the seat of the feet of the Divine Lord. Thus the joy at the sight of the virtuous, the meeting thereafter and rendition of service to them are all the forerunners of the manifestation of the Divinity, in one who aspires to advance on the path of morality and virtuous life.

12.  “houn nahi kritaghna kabhi main droha na mere ur aave gun grahana ka bhav rahe nit drishti na dosho par jaave”. होऊँ नहीं कृतघ्न कभी मैं द्रोह न मेरे उर आवे। गुण-ग्रहण का भाव रहे नित दृष्टि न दोषों पर जावे।।

May I never be ungrateful(towards any) and towards none I may ever harbour inimical feelings or feelings of revolt. May I ever be appreciating the good qualities of others and may I never have an eye to the faults and flaws of others.

ELUCIDATION :
“Gratefulness is the rarest of the rare virtues”, so said the great Jain saint Gunbhadra. In this couplet the aspirant treading on the path of morality also prays for being free from feelings of revolt or animosity towards an ungrateful person. True it is, betrayal naturally evokes both anger and enmity but the aspirant on the moral path avoids nourishing such feelings even if betrayed. It is said “Where vice is vengeance follows” but the aspirant on the path of morality is not overpowered by passion or desire of revenge. On the contrary he uses this occasion to introspect towards his own faults rather than of others. How meaningfully the great Jain thinker S.C. Diwaker said to a German visitor to him who asked him "what should be the outlook of life. He simply said "The outlook should be to lookin'

Ingratitude appears, to- our experience, a common characteristic of human life. Jesus, it is said, healed ten lepers. Only one returned to express his gratitude”. Jesus said “were not ten cleansed ? where are the nine?” (Luke 17-17)

Shakespear the great English play writer very sarcastically: in his play "As you like it" through one on his character remarks:-

“Blow Blow thou winter wind thou art not so unkind as man's ingratitude thy tooth is not so keen because thou art not seen although thy breath be rude".

Deep feelings of despise towards ungratefulness are expressed in the following lines in his play King Lear:-

Howl! Howl! Howl! HoW 0 you are men of stones Had I your tongues and eyes 1 'Id use them so That heaven's voult, should crack...... And Thou all shaking thunder Smite flat, the thick Rotundity O' The world Crack nature’s mould All germens spill at once That make in grateful men!

The great Indian poet Kabir, in one of his couplets says :

"I embarked upon to search fur a bad man but I found none. However on introspection I found none to match myself in badness."

A true aspirant on the moral path thus looks to his own faults rather than of others. To our experience infact it appears to be the common characteristic of man to look to the faults of others through a magnifying glass and to be blind to one’s own. For this the wise exhort I

Be to their faults a little blind Be to their virtues very kind.

They exhort to develop the nature, of the proverbial Swan to sift water from milk and to accept the milk and milk only.

We read a Biblical story,of Mary Magdalene which throws light on this nature of the men not to look his own sins faults and flaws but to look with vengeance that of others. The story says this woman, a harlot in Jewish society was' caught in open adultry by the Pharisees and scribes. They brought her before Jesus and apprised him of her sinful act which they claimed aloud, ought to be punished and that too according to Jewish law with death by stoning. Jesus told the assembled men there as accusers of the poor woman that certainly law must be observed and further in the same breath said “He who is sinless amongst you let him throw the first stone on her”. As a result of this admonition the crowd melted. The people who assembled there as accusers introspectively examined themselves and no-one could dare come forward to throw the first stone and they all one by one disappeared from the scene. The poor woman, as the story goes, was standing there alone in front of Jesus Christ who lifted his head and asked her “where are the accusers ?" “They have gone “ replied the woman. Jesus merely (told her “Neither do I condemn thee, go and sin no more.” t ' This story reveals the real magnanimity of the great soul which disregards the presence of defects in others and further encourages towards an introspective analysis of one’s own nature. It is the [awareness of the defects in one’s own self which helps one to purify one’s own self and to advance [more on the path of morality i.e. to cleanse his heart of the impurities.

Indulgence in finding faults in others and deriving malicious pleasures in it is thus the characteristic of a morally mean man and is to be abjured as a step towards self-purification or moral development. In this respect it is illuminating to quote a few verses form Tirukkural-Through all the seven worlds, in seven fold birth, remains in the memory of the wise friend of those who wiped on earth the tears of sorrow from their eyes”

“It is not good to forget good things received by you, but certainly it is meet and proper to forget evil done unto you”.

“Greatness will always screen the faults of others whereas meanness will always proclaim such faults to all the world.”

13.  “Koi bura kahe ya achcha Laxmi aave ya jaave Lakhon varshon tak jeeyon ya Mratyu aaj hi aa jaave”. कोई बुरा कहो या अच्छा लक्ष्मी आवे या जावे। लाखों वर्षों तक जीऊँ या मृत्यु आज ही आ जावे।।

14.  “Athva koi kaise hi bhaya ya lalach dene aave to bhi nayay marg se mera kabhi na pag digne paave”. अथवा कोई कैसा भी भय या लालच देने आवे। तो भी न्याय-मार्ग से मेरा कभी न पग डिगने पावे।।

May I be praised or reviled/abused May I be in plenty or penury, May I live a long life or die today Or whether anybody comes forward, to threaten, terrify or tempt me in any way whatsoever, in all such situations of life May not my steps ever swerve from the right and just path.

ELUCIDATION:
To remain firm and not to deviate from the path of the right conduct, to maintain the peace of mind and equanimity in all favourable and adverse situations in life is a great virtue which the treader on the moral path possesses. What enables and justifies to remain firm in all situations of life? The spring or fountain that gives strength to this firmness is unflinching faith in the immortality of the soul and everlasting bliss and the ephemerality or transitory nature of the worldly existence. Personality is not merely the body. It is the soul which is the personality and which is distinguishable from the perishing body. It is the awareness and faith in this distinction of the body and the soul which gives strength to a man to remain firm in the path of right conduct. On the other hand if he identifies the soul with non-soul and maintains attachment towards those worldly external objects he will deviate from the path of spiritual development.

In this respect the erudite Jain scholar Shri S.C. Diwaker writes:“It is lamentable that the

rational man forgets the simple fact that his filthy frame is a temporary tabernacle of this soul, who

knows he may enter the jaws of death the uml moment. The rational man understands that he is not the body. The body is non-sentient. It is lifeless, It cannot be the one with the intelligent self. The saints teach us to be detached from the non-sentient body which abounds in the filthiest substances. The ignorant treats the body as his own self and therefore he does not blush to perform the most detestable acts for the sake of the mortal body”.

'The great Jain Saint Acharya Pujyapada says:
"The soul is different from matter and that is the quinl-essence of the philosophy that is real knowledge. The living soul is different from matter and who concentrates his mind on this central point will succeed in purging the soul of destroying fmatter."

Further, it is the unflinching faith in virtues and virtuous life which alone leads to everlasting perennial peace and bliss of beatitude that gives one the moral strength to remain firm on the moral path and to further progress and advance on the path of moral advancements.

Thus the faith in the real truth of the nature of the soul and matter and the faith in path of self purification that give one the base to remain firm, in all situations, whether favourable or unfavourable such as, whether he is praised or condemned, whether he wallows in wealth or reduced to penury, whether the span of his worldly life is hundreds of years or so short that he breathes his last today, but the aspirant on the moral path does not deviate from the right path rather he further strengthens his faith on the virtuous path and advances further and further.

In Bhawana Dwatrinshatika (Pure Thoughts) Acharya Amitigati prays:

Oh Lord! May my mind be absolved from all feelings of egotism and attachments, be equanimous in pleasure or pain, among friends or foes, in gain or loss, in mansion or wilderness."

The transitory nature of the worldly honours or dishonours is kept in mind by the aspirant on the path of self-purification. The greatness of man does not lie in what others say about him. He has to judge himself by the purity or morality of his thoughts and deeds. He adopts an attitude of indifference to these worldly honours. Poet Pope's words in his poem “Ode On Solitude" aptly reflects these thoughts when he says.

"Thus let me live unseen unknown thus unlamented let me die Steal from the world and Not a stone tell where I lie."

For one should not forget as Ausonius says : "Death comes even to the monumental stones and the names inscribed on them”.

Thus to a treader on the path of self purification, even Death is a good teacher. Alexander the great came to India for wealth. On return he met his Death on way to his motherland. Nothing and no one could save him. It was Death which taught him the lesson "To dust thou cometh, to dust shall thou returnst"

In the state of plenty, the aspirant advancing on the path of self-purification, always keeps in mind the words of-Jesus:

"A camel can enter the eye of a needle but the rich man cannot enter the kingdom of Lord.

Poet Goldsmith in "Deserted village"

111 fares the land to hastening ills a prey Where wealth accumulates and men decay”. Poet Tennyson : “We are like sands on the sea shore a little wave and we are no more”.

The author of Tirukkural exhorts one to maintain equanimity of mind both in prosperity and in poverty.-


 * “When you are blessed with prosperity and plenty you must bow down with humility but when you lose all youi* fortune you must lift your heart with courage.”

•“To a person who is endowed with the strength of moral perfection it is no disgrace to be in poverty”.

It has been rightly said “It is not poverty so much as pretense that harasses a ruined man- the struggle between a proud mind and an empty purse, the keeping up a hollow show that must soon come to an end. Have the courage to appear poor and you disarm poverty of its sharpest sting”. Anna Jameson.

Saintly men who have faith in the immortality of the soul and the value of virtuous life care not the length of the life. For them it is the depth of the life that counts. The nature of life that one lives is important and not it’s length. With this idealism they don’t even fear death. Rather they throw on the contrary an open challenge to the world terrifying death to attain the status of the Supreme Divinity. In the face of death in a challenging spirit he reflects in words of poet John Donne

“Death be not proud though some have culled thee mighty and dreadful,for thou are not so.

For those whom thou think st thou dust over -throw die not ,poor,nor yet canst thou kill me death! thou shlt die''

It is said that the last garment of man would be without pocket meaning, there by what you have amassed through out your life will not go with you. Infact we are without any garment when we come and leave this world "Naked we have come Naked shall we go." From dust thou cometh to thin I thou shall returnst." The basic tiulh of life is death. One who is born dies. Then why IVnr death? It is dcuth which teaches one the art to live Katherine Mansfield once wrotei "if you wish to live you must first attend to your own funeral"

Such thoughts help one towards self purification. It helps one to avoid indulgence in aimless wanderings Who knows the flame of life be burnt out, when and where once for all. The (transitory nature of life we must realise. The presence of death In life be accepted with courage. Death not as a threat, not as an ugly intruder but death be seen serenely as an accepted part of life. The awareness and acceptance of this inevitable eventuality of life, the death, gives one the moral strength to bear all the vicissitudes, of life with courage and firmness.

Thus a treader on the path of moral advancement, either in prosperity or adversity, in plenty or penury, in pains or pleasures, in even facing death, trains his mind t (53) in equanimity and remains firm on the path or ngnteousness. In fact to him the difficult and adverse situations act as a fresh stimulus to advance on the path of self-purification. As greater the intensity of heat, the more it helps in the purification of the gold, so greater the difficulties, the more the aspirant on the path of morality purifies his virtuous life. He does not shirk difficulties rather, as the great national poet Rabindranath Tagore says :

“I enjoy difficulties shelter me not from danger Give me strength Let me be fearless in facing difficulties”

It has been rightly said “Adversity puts the faith of the man in virtuous life to test and it is the guarantee to his further progress and advancement on the path of morality”. Dr.Johnson, the great English thinker had very aptly defined character, when he says “Character is weaker moment overcome*’. If in adversity and difficulty one can overcome the desire to adopt the mean means that is character and it is character which deserves appreciation and sinful life condemnation. The renowed Jain scholar S.C.Diwakar therefore rightly exhorts “Lust,luxury and licentiousness are constantly dragging our mind to satisfy the animal passions. It needs superior mental training to control animal cravings gradually by ‘constant and sincere efforts”. (Religion and Peace page-51)

15.  “Hokar sukh mein mangna na phoolon dukh mein kabhi na ghabrave parvat nadi shamshan bhayanak atvi se nahi bhaya khave”. होकर सुख में मग्न न फूले दुख में कभी न घबरावे। पर्वत-नदी-श्मशान भयानक अटवी से नहीं भय खावे।।

16.  “Rahe adol akamp niranter yah man dradhtar ban jave ishta viyog anishta yog mein sahan sheelta dikhlave”. रहे अडोल-अकंप निरंतर यह मन दृढ़तर बन जावे। इष्ट-वियोग-अनिष्ट-योग में सहन-शीलता दिखलावे।।

May I not feel bloated in weals or baffliMl in woes. May not my mind be ever grabbed in fear however terrifying, horrifying the places like mountains, stormy rivers, fearful crematoriums or dreadful woods I be put in..

• May my mind remain always steady and firm and unshaken. (Nay on the contrary) it may grow stronger in power (to forebear calamities) and may it exhibit defiant endurance in the deprivation of desirables • and union of the undesirables.

ELUCIDATION :
The present couplets mutatis mutandis are pregnant with the same moral exhortations and pious self. Purifying thoughts as the previous ones and as such this elucidation may he felt as repetition and yet worth meditating upon.

Pains and pleasures, plenty or penury, sufferings and comforts, prosperity and adversity, association of the undesirables and deprivation of desirables etc. are the common features of worldly ways and condition of life. But even under the good or bad condition of life, maintenance of the mental equilibrium, or an attitude of utter neutrality, are the attributes of greatness of the man, treading on the path of self purification.

The author of Tirukkural in this respect says:“One who does not yield himself completely to the enjoyment of his pleasures, will remain unaffected by sorrows in ,the midst of adversity”

“When fortune comes men feel satisfaction but when evils come why should they complain?”.

But the question is where from the treader on the path of moral advancement will get the base for maintaining this state of mind? For the answer we may again look to Tirukkural. Its says :

“A man who does not feel joy over his prosperity will consider his adversity also as the inevitable result of his past karmas and hence he will remain unaffected by the cruel woes of the life.”

All systems of thoughts in the world believe in the dictum '“As you sow, so you reape d except perhaps Charvak, which ordains and believes.

Live, Live! in this world. Enjoy, Enjoy all the worldly pleasures to full satisfaction. Borrow the means if you lack to drink deep the honey of pleasure but don’t miss to enjoy it at any cost. For this of mental equilibrium, in all circumstances even in the throes of agony, is the sign of the greatness of the *

"While life is yours, live joyously none can escape Death's searching eye When once this frame of ours they burn How shall it e'er again return.”

Thus this thought is purely materialistic which denies all reality beyond this actual perceptual world. To it the present is the only reality. It is ridicules, it proclaims, to sacrifice the present pleasures in the hope of imaginary future happiness. This materialistic school stands aloof in as much as it does not recognize the very existence of the soul and the future world and hence naturally it does not feel the necessity of a virtuous or moral path of life.

Except this school all religionists and spiritualists accept the doctrine that one has to reap the fruits of his good and evil deeds. They all believe

“He who places in men’s path a snare Himself in the sequel stumbles there. Joy’s fruits upon the branch of kindness grows. Who sows the bramble shall not pluck the rose”

All this is acceptable to all, but the question is who will punish or reward for one’s evil or good deeds and when? If the Heavenly God is to punish and reward are we to wait till the Day of Judgment. And till then shall the consequences of one’s deeds remain stayed or... in abeyance. The Jain system I believes, the process of cause and effect never ceases I to operate and no third agency is.there to punish and 1 reward except one’s o\yp self The God within you is 1 to punish and reward for whatever you $0.

“Heavens are still, no sound Where then shall God be found Search not in distant skies In the man’s heart He lies.”

As Mahatama Gandhi said that indulgence in I animal passions and to escape the consequences of his acts is not possible.. He says “nature is relentless I and will have full revenge, for any such violations of her laws. Moral results can only be produced by Moral restraints" (Ail men are brothers; Page-145)

In the couplet from Tirukkural cited above, it is one’s own karma (The technical word for good and bed deeds and thoughts which purifies or impurifies the soul) which punish or rewards a, person for his acts. And this sustains the faith to remain firm on the path of righteousness and to maintain his peace of mind even in disturbing sound and storm around. It is the true knowledge of the operation of causes and effects of one’s prosperity and adversity or miseries that, enables him to maintain mental quietness. This faith gives him mental strength to face the onslaughts of adverse circumstances and enables him to develop his moral and spiritual personality. This maintenance man. This faith not only saves him from deviation from the right path of righteousnoHH itffurther strengthens his faith in his path. The so called bane thus proves boon to him for self-purification.

In this respect Tirukkural exhorts.


 * “When trouble confronts you do not lose heart, patiently smile at it. There'is no better means than this to face and conquer grief”.

17.  “Sukhi rahe sab jeeva jagat ke koi kabhi nahi ghabrave vair paap abhiman chorr jag nitya naye mangal gaave”. सुखी रहें सब जीव जगत के कोई कभी न घबरावे। बैर-पाप अभिमान छोड़ जग नित्य नये मंगल गावें।।

May all living beings be happy none be ever in distress and feel baffled. (I wish on the other hand) all the people of the world, free from feelings of enmity, conceit, and always sing the songs of auspicious joy.

ELUCIDATION
Every one wants to be happy. However consistent with the principle of Universal Love and brotherhood the pious and the great, a treader on the path of moral advancement wants to see smile on the face of everyone. History records Nero as “mean” for he was fiddling when Rome was burning, it is said

Morally great bears it in mind. Think of the world as one’s own self. The aspirant of moral advancement feels himself as one of humanity at large.

The brute in man tries to enjoy without caring for the distress and anguish of others but the morally great keeps in his mind, the natural and moral rights of all living beings to be happy and as such the least he can do is not to come in the way of the happiness of others if he cannot help them to be happy. To wish good and happiness of all is the natural outcome of the noble and virtuous life.

Mahatma Gandhi’s favorite song :(Vashnav jan to tene kahiye jo peer parai jane re) : crtvsrti.. is meaning

ful in this respect which Speaks of this greatness of man as God-like.

“Speak of him as God-like The man who feels another pain Who shares another sorrow and pride does disdain Who regards himself lowliest of the low Speaks not a word of evil against any one”

The oneness that, virtuous man feels with others is very touchingly expressed by Earnest Hemmingsway:

Every single man's death reduces me For I am one of the mankind Hence I never ask “For whom the bell tolls? It tolls for me”.

Even otherwise also to think and to do good to others is a matter of environmental compulsion. For it is not possible for an individual to gain spiritually or to be in peace when all those surrounding him, suffer or are not happy. Self-love compels regard for others also. In this context Mahatma Gandhi, the great apostle of Ahimsa of his times does not confine his love to human beings only. He says “I want to realize brotherhood or identity not merely with the beings called human, but I want to realize identity with all life, even with such things as crawl upon earth. I want, if I don’t give a shock, to realize identity with even the crawling things on earth because we claim descent from the same God and that being so, all life in whatever form it appears must be essentially one.”

18.  “Ghar ghar charcha rahe dharam ki dushkrit duskar ho jave gyan charit unnati kar apna manus janam phal sab paave”. घर-घर चर्चा रहे धर्म की दुष्कृत दुष्कर हो जावे। ज्ञान-चरित उन्नत कर अपना मनुज-जन्म-फल सब पावें।।

May every home reverberate with religious hymns and talks. May indulgence in evil deeds cease to be easily- wrought. Adding to their- fund of knowledge and ennobling their character, may the people make their “ Human Life” (earthly existence) meaningful and fruitful.

<font color=#FF1493>ELUCIDATION
The present couplet is widening the circle pervading virtuous thoughts and deeds aspired in the preceding one. As one is independent, and yet dependant as well on others for his material, moral and spiritual upliftment in worldly life, an all around favourable atmosphere is required to exist to enable each and every soul to tread the path of moral and spiritual advancement to attain the ultimate goal of life and bring down the Heaven on earth, a place where “Gods” dwell.

The treader on the moral path wishes to have a world where every home is humming with songs and hymns of morality, the real Religion and every man is endowed with right knowledge treading the righteous path, abjuring evil thoughts and deeds and thereby justifying to be a man and also aspiring to attain the ultimate goal of life i.e. self-purification, or the manifestation of divinity with in.

As said earlier it is the religion of Ahimsa, (non-violence) the cult of the Universal Love and compassion which is in the mind of treader on the moral path. It is "mercy creed and noble need” which is devoid of all that which develops passionate states like anger, conceit, greed, sensual and sexual pleasures, feeling of envy, jealousy, hatred etc. and all that which impure and corrupt the true and inherent nature of the soul. Acharya Pujya Pftdft in this respect says-

His life is crowned with success, who has subjugated his senses whose, mind is far away from wicked machinations and who is habituated to perform noble deeds for common weal.

The author of Tirukkural tunes in the same rhythm :


 * f “Evil deeds committed for a purpose of obtaining temporary pleasures, ultimately result in miseries. Hence sinful acts must be dreaded more than the scorching fire.


 * Knowledge is right only when it is accompanied by right conduct. Else it is valueless as a means of spiritual development of a man.


 * “Even though a person's status is as high as a hill, if his conduct is stained with meanness even to the extent of a grain he will sink to nothing”

As Mahatma Gandhi said "Spiritual knowledge be not confused with spiritual attainment. Spirituality is not a matter of a knowing scriptures and engaging in philosophical discussions. It is a matter of heart

culture”. Spiritual knowledge bereft of right conduct is abortive and valueless. In words of the great scholar Shri. S.C. Diwaker it must thie remembered that "The heart that dherishes deceit, Anger, Vanity, avarice, delusion etc. becomes the abode of the Devil. These evil propensities make Satan of a man. In order that the mind may not be the devil's workshop strict spiritual discipline and moral training, one needs."

Like unproductive labour in economics there is unproductive life also in the philosophy of religion. "Dust thou art to dust returnest" is not true of the Soul, nor the grave is: its goal. Soul is immortal and the <aim is to achieve the status of perfect absolute purification which in other words is to free the soul from the non-soul. It is to free the soul from the cycle of birth and death i.e. transmigration it is to get in to the abode far, far away from where soul does not migrate back in to the world'or entangle in the worldy quagmire again which the soul has been under going from time infinite and the whole spiritual and moral exercise is to attain that state. But this is not achieved in one birth. One has to take many, many births making one better than the other spiritually by the process of undergoing through spiritual conduct. Thus spiritually the life which does not ensure a better future next life is sheer waste howsoever comfortable and cozy it may appear to be at present. Like the fire work it may be pleasing but the pleasure it gives is transcient, like a shooting star, a luminous burst in the sky and then darkness for ever. Life I really and fruitfully lived is one which give* and ensures perennial pleasure and light in pros on I and future.

f‘ Saintly souls exhort to live a productive life which is productive of perennial peace and happiness I Otherwise it is like a tree without fruits. A life really lived is one which enables‘one to reap the fruits in future. But who cares for the future? we care to live in the present only for the sensuous pleasure and don't bother about the bitter fruits we would reap here after. *

19.  “Eiti bheeti vyape nahi jag main vrishti samay par hua kare dharma nisht hokar raja bhi nyaya praja ka kiya kare”. ईति भीति व्यापे नहिं जग में वृष्टि समय पर हुआ करे। धर्मनिष्ठ होकर राजा भी न्याय प्रजा का किया करे।।

"May not dearth and dread pervade the world at any time; let the rains be timely and the ruler be righteous and administer justice with equity to all."

<font color=#FF1493>ELUCIDATION
Besides one’s personal factors, the economic peace and welfare of the people depend mainly on nature and the Government. The development of the ethical man is not possible under disturbing economic conditions of life. Hence the aspirant on moral path wishes the world to be free from distress such as the seasonal calamities “excessive rains”, 'drought', “locusts”, “famines” and “pestilance”, etc. or wars and foreign invasions.

In this couplet for economic welfare and prosperity, “timely pains” are prayed for.

The most ancient and popular work on moral code of life Tirukkural also in the same tone places importance to “Timely Rains” for the economic peace and prosperity. For, on timely rains depends production of food which is the key stone of the economic prosperity of the nation. Hence in Tirukkural after offering adoration to the Lord Jin, adoration to clouds has been offered. In fact production of food i.e., the importance of Agriculture and value of timely rains can not be ignored. This need is not confined for the prosperity of the nation where Agriculture is the dominant factor of economic prosperity. Even the nations which are industrially advanced can not afford to ignore Agriculture, as the sine quo non of economic peace and prosperity of the people and it is necessary for the moral advancement 'in its turn.

Importance attached to agriculture hints at the culture of vegetarianism which is the sine quo non for the moral and spiritual advancement besides economic prosperity. The alternate to agricultural products as our food is meat or animal flesh which entails animal slaughter which is antagonistic to the cult of compassion and mercy. The seed of mercy can never sprout in the hearts of those who don't hesitate to fatten their body by flesh and blood of innocent animals. The philosopher scholar Shri S.C. Diwaker writes "the wise should bear in mind that "non vivimus edere sed edimus vivire" - we don't live to eat but eat to live. Thinking mind should divert his attention from the belly to other moral virtues which uplift the soul and enable it to attain its inborn status of Godhood and immortality" (Philosophy of vegetarianism, page-6). The great thinker philosopher Pythagoras was of the opinion that killing of animal was the violation the cosmic law of life. In fact vegetarianism is the first step on the ladder of morality or spirituality of which feelings of love and mercy to all living beings is the base. Moral development rests upon mental purity which requires special care in what we eat. U. Nu. the Prime minister of Burma once observed that. “ the feeling of peace and spiritual cleanliness has the foundation in the fact that the vegetarian does not directly or indirectly cause harm or injury, loss of life or suffering to any other living being in the world. Humanity loses its right to be called as such when he ceases to be humane. Meat eaters naturally can not have hatred for blood shed and further develop in themselves an indifferent attitude to the sufferings and pains of others. Their conscience is brutalized”. In this respect learned scholar S.C. Diwaker says "they can give impressive sermon upon the principle* ui brotherhood and impress their audience by lili'.li sounding honeyed words but this prattle will mil touch the heart and will be wasted like horrifying heavy down pour of rainy season". He further says ("mankind should learn the lesson of kindness towards the people of all nationality but he should also posses the sublime sentiments of fellowship and brotherhood towards all living beings without reservation". He also says "one whose heart is not moved by the agonies and heart rending screams and shrieks of dying voiceless dumb creatures and sucks their blood like carnivors will never develop the seed of mercy for all mankind. Callous and cruel heart is not fit for the growth of the seed of universal brotherhood or llove for mankind." In this regard at one place in his great work Charitra Chakravarti (the life and philosophy of the great Jain nude Saint Acharya Shanti Sagar Ji Maharaj) he very feelingly remarks "the first seed of philosophy is there where we see the sprout of respect for the life of other beings. How can you call a man philosopher or in other words a wise man who destroys life and thus digs his own grave by debasing inhuman propensities? Wisdom is there where one regards others as his fellow beings. In this light the so called great men who live upon the flesh of others are infact lovely looking barbarians, who are as a matter of fact uncultured scholars. They resemble lovely but stupid herons and they are virtually vultures for living culture.

Let us close this elucidation on diet and morality or on cult of vegetarianism by quoting the great play write, thinker and ardent antagonist of meat eating in any form, himself a teetotaller George Bernard Shaw. His heart touching memorable words are: We are the living graves of murdered beasts, slaughtered to satisfy our appetites. We never pause to wonder at our feasts if kine, like man, can possibly have rights. We pray on Sundays that we may have light to guide our footsteps on the path we tread we are sick of war, we don't want to fight. The thought of it fills our hearts with dread and yet we gorge ourselves upon the dead. Like corrion crows, we live and feed on meat regardless of the sufferings and pain we cause by doing so if thus we treat defenseless animals for sport or gain. How can we hope in this world to attain the peace we say we are so anxious for. We pray for it, over the tombs of slain, to God while outraging the moral law. Thus .cruelty begets its offspring war."

It is said “A man does not live by bread alone” but equally true is the fact that a man can not live without bread. Morality and religion has no meaning to an empty stomach. But the only rider attached is that this economic prosperity is not to be attained by immoral means.

Our culture ordains, for the attainment of liberation, the state of perfect purification of the stupid herons and they are virtually vultures for living culture.

Let us close this elucidation on diet and morality or on cult of vegetarianism by quoting the great play write, thinker and ardent antagonist of meat eating in any form, himself a teetotaller George Bernard Shaw. His heart touching memorable words are: We are the living graves of murdered beasts, slaughtered to satisfy our appetites. We never pause to wonder at our feasts if kine, like man, can possibly have rights. We pray on Sundays that we may have light to guide our footsteps on the path we tread we are sick of war, we don't want to fight. The thought of it fills our hearts with dread and yet we gorge ourselves upon the dead. Like corrion crows, we live and feed on meat regardless of the sufferings and pain we cause by doing so if thus we treat defenseless animals for sport or gain. How can we hope in this world to attain the peace we say we are so anxious for. We pray for it, over the tombs of slain, to God while outraging the moral law. Thus .cruelty begets its offspring war."

It is said “A man does not live by bread alone” but equally true is the fact that a man can not live without bread. Morality and religion has no meaning to an empty stomach. But the only rider attached is that this economic prosperity is not to be attained by immoral means.

Our culture ordains, for the attainment of liberation, the state of perfect purification of the stupid herons and they are virtually vultures for living culture.

Let us close this elucidation on diet and morality or on cult of vegetarianism by quoting the great play write, thinker and ardent antagonist of meat eating in any form, himself a teetotaller George Bernard Shaw. His heart touching memorable words are: We are the living graves of murdered beasts, slaughtered to satisfy our appetites. We never pause to wonder at our feasts if kine, like man, can possibly have rights. We pray on Sundays that we may have light to guide our footsteps on the path we tread we are sick of war, we don't want to fight. The thought of it fills our hearts with dread and yet we gorge ourselves upon the dead. Like corrion crows, we live and feed on meat regardless of the sufferings and pain we cause by doing so if thus we treat defenseless animals for sport or gain. How can we hope in this world to attain the peace we say we are so anxious for. We pray for it, over the tombs of slain, to God while outraging the moral law. Thus .cruelty begets its offspring war."

It is said “A man does not live by bread alone” but equally true is the fact that a man can not live without bread. Morality and religion has no meaning to an empty stomach. But the only rider attached is that this economic prosperity is not to be attained by immoral means.

Our culture ordains, for the attainment of liberation, the state of perfect purification of the’’Generously giving to the poor and the deserving, mercy in administering Justice, uprightness in rule protecting the welfare of his subjects, a king who has these four characteristics is a shinning light among the kings”.

Mutatis mutandis these characteristics are expected to be possessed by the elected representatives of the people in the Democratic form of Govt. They are expected to be possessed with the heart to do what is in the best interest of the nation without any fear or favour and to uphold the honour of the nation.

Thus in this couplet we mainly sense the importance of agriculture directly or indirectly influencing and helping the economic and ethical or moral and spiritual advancement of man. It enables a man to be imbued with virtuous and pious thoughts and to be 'kind' rightly entitling him to belong to the specie of man kind. It helps purification of the soul by protecting his conscience and mind from depraving and debasing propensities. In turn they get the Govt, or the ruler who too is just and does justice to all. This couplet embraces as such these pious wishes of the treader on the path of morality.

20.  “Rog mareen durbhiksh na phaile praja shanti se jiya kare param ahimsa dharam jagat main phail sarva hit kiya kare”. रोग मरी दुर्भिक्ष न फैले प्रजा शांति से जिया करे। परम अहिंसा-धर्म जगत में फैल सर्व हित किया करे।।

“Let there be no disease, epidemic and famine and the people live in peace and let the religion of Ahimsa (universal love and compassion) pervade the whole world for the good and benefit of all”

<font color=#FF1493>ELUCIDATION
For self purification no less important is the healthy peaceful environment. A sickly body, a state of penury, a sense of all around fear terror and torture, ill help a man to think of his self and the purification there of. Passion gets a better hand easily over reason under adverse and unfavourable circumstances and hence the need for all roumd favourable conditions of one’s body, family, society, nation and world at large.

For this, the aspirant on the moral path wishes: let the nation be free from diseases, epidemics and famines that the people may live in peace and let the religion of non-violence may spread to the good and welfare of all, which all make it an ideal land and which in turn help one to tread the path of selfpurification.

Needless to say it is only the religion of Ahimsa- non-violence or compassion, and Universal Love and brotherhood that can bring peace and happiness, whether personal or national or Universal. For it alone helps to translate the principle of “Live and let Live’^Jin practice. It alone commands vigilance to one’s duty towards others without the thought of any return. Duty consciousness is the quint essence of the religion of Ahimsa. It provides a long leap on the path of moral advancement. One who has not got the moral principle of doing duty towards others is considered as “dead man” by the author of Tirukkural- “One who knows his right duty what is Universally recognized as what ought to be done is considered to be living a worthy life. All others would be counted among the dead.”

A person devoid of duty consciousness, may continue to live but his life is no better than the life I of a lower animal. For both man and animul poilllftl the common characteristic of satisfying their own Wants of hunger and thirst and satisfaction of the sexual instinct.

The most prominent protagonist of the religion of Ahimsa in our times, Mahatma Gandhi remarks on this doctrine of Ahimsa in these words pi “Life is an aspiration. It’s mission is to strive after perfection, which is self-purification. The ideal bciust not be lowered because of our own weakness land imperfection. One who looks his fortune to lAhimsa, the law of Love, daily lessens the circle of pdestr-uction and to that extent provide life and love, ■one who swears by Himsa, the law of hate, daily (widens the circle of destruction and to that extent (promotes death and hate.”

In a nutshell the aspirante on the path of moral {advancement thus prays -

May all persons enjoy peace. May the ruler be I powerful and protector of Dharma (Law) May clouds f provide sufficient rains in right time. May diseases 1 come to an end. Famine burglary and pestilence may I not trouble the people for a moment. May the Dharam I Chakra of Lord Jineshwara (Conqueror of Passions) | the bestower of happiness to all whirl continously.

21.  “Phaile prem paraspar jag mein moh door par raha kare apriya katuk kathor shabd nahi koi mukh se kaha kare”. फैले प्रेम  परस्पर  जग  में  मोह  दूर  ही  रहा  करे। अप्रिय कटुक कठोर शब्द नहिं कोई मुख से कहा करे।।

May love for one another pervade the world, and may delusion be far off. And may no body use unkind unsavory and harsh words in his speech to others.

<font color=#FF1493>ELUCIDATION
The first step towards self-purification or one’s advancement on the moral path is to develop feelings of Love for all living beings. It is the divine call to Love all. Man does not and cannot live by destruction. In fact Love for one’s own self compels regards for others. It is the natural outcome of the

doctrine of “Live and let Live”, Util II* i« mutual love, mankind cannot survive, Man in n hoo) being and for his good and welfare he cannot  to be self-centered. As there is no single moral toffence which does not directly or indirectly affect many others besides the actual offender, so is the case with any single virtue which can content with the welfare of the individual alone. Further a man can not be egoistic or self-centered and at the same time a lover of the whole Universe. One has to cast aside feeling of egoism for the development of the feeling of the Universal Love i.e. the Love towards all living beings, the sine  non of world peace and prosperity.

Further a person adopting the principle or cult of Universal Love can not do evil things inconsistent with this ideal. Feeling of Universal Love and egoism which cuts the very root of the moral values are ill wedded companions. Hence the aspirants on the moral path prays for the mutual love and feeling of fraternity to pervade the whole world untainted by self conceit or avarice.

On the practical plane the least a men can do is [to be sweet in tongue to others. A sweet tongue and a [ sweet smile is a necessary requisite, the wise say, for i the success in life and for the creation of the sweet and congenial atmosphere all around. It also reflects ; the inner and the outer purity of the man.

The treader on the moral path bears deep in mind - The wound may heal, though from a burning brand, and be forgotten.

But the wound never heals a burning tongue inflicts”

The wise therefore exhort :

"Though unrestrained all else restrain thy tongue

or those who degraded by licentious speech will rue their tongue’s offence."

is beneficial to quote the couplets from Tirukkural this regard

“An evil word which may be intended to produce a small pain in the hearer is enough to vitiate all the good traits in the character of the speaker.”

Uttering falsehood, backbiting and using insolvent words is termed "an evil world" and any one of these will be a blemish on the character of the person who may be otherwise alright”.

22.  “Ban kar sab ‘Yug veer’ hridaya se desonati rat raha kare vastu swaroop vichar khushi se sab dukh sankat saha kare''. बनकर सब ‘युगवीर’ हृदय से, देशोन्नति-रत रहा करें। वस्तु-स्वरूप-विचार खुशी से, सब दुख संकट सहा करें।।</poeM>

May all become “Heroes of the age” and remain engaged in the upliftment of the nation(in the spirit of a hero) realizing the true nature of the self and may all bear cheerfully all agony and distress.

<font color=#FF1493>ELUCIDATION
Self-purification, or manifestation of divinity [ within, or advancement on the moral path is possible [ only by adoption of the moral or ethical code of conduct based on the cult or the doctrine of Ahimsa(non-violence) or in other words Universal ! Love and brotherhood. Non-Violence requires a living faith in the God of love- love towards all living beings. But emotions and passions like anger, 1 deceitfulness, greed and avarice etc. impede and hinder the right and proper moral and spiritual j conduct and progress on the path of moral and ethical ] advancement. Hence realization of this reality is the quint essence to advance on the path of selfpurification and in the establishment of peace or 1 harmony in the world. Unless these hurdles are 1 overcome, it is not possible even to tread on the path 1 of moral advancement.

Further to overcome or to outdo these .1 impediments and to be the conqueror of passions and emotions one requires a Heroic Spirit and readiness j to bear the pains and sufferings with the spirit of tolerance and equanimity of mind and a spirit of perseverance to ceaselessly and persistently struggle for good of oneself, the good of the nation and the world at large. More over to think and live and act for the good of others even at the cost of one’s own comfort and interest and without caring for the hardships it enjoins and entails is the sacrifice rightly termed as 'penance'. It is infact the rarest of the rare virtues. On the other hand to be selfish, or self centered

which is the common characteristic of a man, is the meanest of mean vices.English poet Walter Scott’s poem: "Breathes there the man with soul so dead", though mainly meant to eulogize, the spirit of patriotism, strongly expresses feelings of despise and anguish for a man who is selfish and solely centred to his own interest and nothing else. Such a person may wallow in wealth, may have all the worldy honours but as the Poet says, can never claim the popular respect and affection and would meet an ignoble death. The Poem reads:

“High though his titles, proud his name, Boundless his wealth as wish can claim Despite these titles, power and pelf The ‘wretch* concentrated all in self Living, shall forfeit fair renown And doubly dying, shall go down To the vile dust from where he sprung, unwept, unhonoured and unsung’*.

In this couplet the aspirant on the path of self-purification engages himself whole heartedly, body and soul for the upliftment of the nation despite the theme of Universal Love and brotherhood, he has been professing. The upliftment of the nation is not inconsistent with the spirit of Universal Love and I, brotherhood. In other words, nationalism is not juxtaposed to internationalism as Mahatma Gandhi very analytically expresses :"It is impossible for one to be an internationalist without being a nationalist,' Internationalism is possible only when nationalism becomes a fact i.e. when peoples belonging to different countries have organized themselves and are able to act as one man. It is not nationalism that is evil, it is the narrowness selfishness, exclusiveness which is the bane of modern nations which is evil. Each wants to profit at the expense of and rise on the ruin of the others.” Renowned Jain scholars Late Shri S.C. Diwaker very aptly remarks "History bears ample roof of destinies of several nations which no longer exist because they tried for raising their majestic edifice of happiness on the bed rock of greed and selfishness in utter disregard regard of the legitimate rights of other "Religion And Peace" Page (204).

Again to quote Gandhi ji he says: Duties to self, to the family, to the country and to the world are not independent of one another. One cannot do good to the country by injuring himself or his family. Similarly one cannot serve the country injuring the world at large. In the final analysis we must die that for family may live, the family must die that the country may live, the country must die that the world may live. But only pure things can be offered in sacrifice. Therefore self-purification is the first step. When the heart is pure we must at once realize what is our duty at every moment”. (All men are brothers 157-158) Upliftment of the nation hftl boon pin* * »t in'the mind but it is not bereft of Universal I tiw ami brotherhood. Every nation has an inherent onenofl in matter of culture and conception of morality and (IiIn oneness offers one a favourable and conducive surrounding to the aspirant on moral path for the seeds of morality to germinate in his heart, enabling him to achieve the goal of self-purification or the manifestation of divinity within.

As for India it has been a land from times immemorial surcharged with a highly spiritual, moral and philosophical atmosphere and here it has always been very easy and fruitful for the seeds of moral spiritual advancement to germinate in the hearts of the people.

The great Indian philosopher Dr. S.Radhakrishnan had expressed deep concern over the present day decaying moral atmosphere of the nation in these words "In our country moral life is shaken to its foundation. Love of wealth and power have gained wide acceptance. A crisis of character is our present predicament an.d it is challenge to us. It is better to discern signs of inward decay and check them in time". Despite all this our motherland India is India, the same India where the great thinker Prof. F. Max Muller found answers to many of the riddles of life which the world had never been able to answer. It is apt to quote Prof. Max Muller's assertion after his deep dive and search in the world ocean of literature and philosophy. He says :

"If I were to look over the whole world to find out the country most richly endowed with all the wealth, power and beauty that nature can bestow in some parts a very paradise on earth I should point out to India”.

If I were asked under what sky that the human mind is most fully developed, some of its choicest gifts, has deeply pondered on the greatest problem of life arid has found solution to some of them which will deserve the attention of .even those who have studied iMato and Kant, I should point out to India. And if I were to ask for my self what literature which we have in.Europe we have better nurtured, almost exclusive on the thought of Greek, Romans and of one sensitive race the Jewish may draw, that corrective which is most wanted in order to make our Inner life more perfect, more comprehensive, more universal, infact more truely human, a life not for this life only but a transfigured and eternal life, again I should point to India. (India What can it teach us: by Prof. Max Muller)

As such if the sons of Indian soil treading on the path of self purification, with throbs of universal love and compassion in their hearts within, crave for her upliftment, there is nothing which can be said to be inconsistent with the philosophy of universal love

and brotherhood. The thing that must be borne in mind is that when we talk of upliftment of the nation we have in our mind the development which is conducive and helpful in the development of the ethical men also. Keeping this view in mind in this couplet the aspirant on the moral purification keeps himself engaged in the upliftment of the nation in the sprit of a Hero. Who is a Hero? German thinker Herder very aptly says -

"He's Hero of conqueror of battle field He is Hero of conqueror of Lion hunting But he is Hero of the Heros the conqueror of Himself."

So apt are the words of the great thinker and writer Emerson when he says : "You will do the greatest service to the state if instead of raising the roofs of the houses you will raise the souls of the citizens, for it is better that great souls should dwell in small houses than that mean slaves should lurk in great ones."

It is these thoughts which inspired the lover of morality and Universal Love and brotherhood our national poet Rabindra Nath Tagore to pray our motherland to be :

“Where the mind is without fear and The head is held high Where knowledge is free Where the world is not broken up Into fragments of narrow domestic walls Where words come out from the depth of Truth Where tireless striving stretches its arms towards perfection Where the clear stream of Reason has not lost its way into The dreary desert sand of dead habit. IE Where the mind is led forward by Thee Into ever widening thought and action. Into that heaven ofR'eedom My Father, Let my country awake”. (Gitanjali)</POEM>

<font color=#FF1493>Pandit Sumeruchandra I Jlwulu'i
<font color=#FF1493>Nyayatirtha Shastry <font color=#FF1493>(B.A. LL.B., Seoni M.P.)

Renowned learned Jain scholar Shri Sumeruchandra Diwaker comes from a very highly respected Jain family of Seoni (M.P.). His father late Singhai Kuarsainji Diwaker was a reputed man of learning and a social worker.

Shri Diwaker was born on 8th of Oct 1905 on Yijayadashmi Day. In 1921 he joined the non cooperation movement for Indian freedom launched by father of the nation Mahatma Gandhi. He therefore abandoned his studies to Morena (M.P.) a seat of Jainology and comparative religions and there from to Banaras (U.P.) the cultural centre of India for his further studies. There he attained proficiency in Sanskrit, prakrit and oriental learning and qualified for the degree of Nayatrirtha and Shastry. From Jabalpur (M.P.) and Nagpur he graduated in arts and Law respectively, Though qualified, his spiritual pursuits, comely connection with age old philosophies of India, his Philosophical bent of mind and his ultimate aim of life to serve the cause of religion and society at large did not allow him to join the legal profession. All that persuaded him to lead the life of an active searcher of truth, He adopted the life of a cejibate and to all his life till he breathed his lost on 25th of Jan 1994 he so very devotedly and remarkably served these sublime ideals he cherished to live for, I lo was admirably morally and in all respect so simple in his living and high in thinking! He accepted Pandit Sumeruchandra I Jlwulu'i Nyayatirtha Shastry (B.A. LL.B., Seoni M.P.)

Renowned learned Jain scholar Shri Sumeruchandra Diwaker comes from a very highly respected Jain family of Seoni (M.P.). His father late Singhai Kuarsainji Diwaker was a reputed man of learning and a social worker.

Shri Diwaker was born on 8th of Oct 1905 on Yijayadashmi Day. In 1921 he joined the non cooperation movement for Indian freedom launched by father of the nation Mahatma Gandhi. He therefore abandoned his studies to Morena (M.P.) a seat of Jainology and comparative religions and there from to Banaras (U.P.) the cultural centre of India for his further studies. There he attained proficiency in Sanskrit, prakrit and oriental learning and qualified for the degree of Nayatrirtha and Shastry. From Jabalpur (M.P.) and Nagpur he graduated in arts and Law respectively, Though qualified, his spiritual pursuits, comely connection with age old philosophies of India, his Philosophical bent of mind and his ultimate aim of life to serve the cause of religion and society at large did not allow him to join the legal profession. All that persuaded him to lead the life of an active searcher of truth, He adopted the life of a cejibate and to all his life till he breathed his lost on 25th of Jan 1994 he so very devotedly and remarkably served these sublime ideals he cherished to live for, I lo was admirably morally and in all respect so simple in his living and high in thinking! He accepted no remuneration or monetary return in any form for his services to religion society and literature.

To propagate Ahimsa philosophy and create practical love for sound character he had founded a GURUKUL (Oriental college of learning) at Ramtek (Maharashtra). His services to literature are remarkable and immense. His philosophical bent of mind, his religious life is so well reflected in his writings, which are introspective, persuasive and introvert in contents and inspire one to tread on the path of religious moral advancement and had won him a position of repute amongst the scholars of oriental learning. He edited the two thousands year old Jain religious Prakrit work on Karma philosophy “Mahabandha” consisting of fourty thousand couplets (Slokas). His Other Prakrit works aire “Kasayapahud” “Mokshapahud”, “Panchastikya” rendered in Hindi. He has to his credit more than 50 publications in Hindi, English, Marathi, Gujrati, Kannad, Tamil and Bengali languages. To mention a few in English his widely acclaimed books are Religion and Peace, life and philosophy of lord. Mahavira, Glimpses of Jainism, Doctrine of Ahimsa. Philosophy of vegetarianism etc., In Hindi, his book Jain Shasan was highly praised by saintly scholar Vinoba Bhave Shri Diwakar, a man himself with a philosophical bent of mind and saintly character was so fortunate to devote a very long period of Ms life at the feet of the greatest Digamber Jain saint Charitra Chakravarti Acharya Shantisagarji Maharaja, who was highly venerated by the father of the nation Mahatma Gandhi. Shri Diwakar has written “Charitra Chakravarti” a most authentic, informative and illuminating work on the life and philosophy of Acharya Shantisagarji Maharaja. The book first published in lM, Inis undergone seven editions and has been translated and published in Marathi and Kannad languages as well. This by itself is a tribute to its learned author and incontestable testimony to its wide appeal, as a valuable contribution to the cause of Jain religion for it being the Biography of a Digamber Saint flawlessly personifying in himself the teaching of Lord Mahavira. Shri Diwakar was specially honored in 1974 in Delhi while the nation celebrated the 2500th Mahavira Nirvan Day for this work. Shri Diwakar’s other books in Hindi are “Jain Shasan” which was highly acclaimed by Saint philosopher Vinoba Bhave and others. This and his other books to mention a few “Mahasharman Mahavira”, “Tirthankar”, “Adhyatmic Jyoti”, Shramanraj Acharya Deshbushan Maharaja”, “Vishvatirtha Sravanbelgola”, “Tatvik Chintan" have also undergone many editions and been translated in other languages ! Shri Diwaker was also the Hony. Editor of the Jain Gazette Ibr many years. As a social worker his services as honorary secy, of the All India Political Rights preservation committee, As samrakshak of Digamber Jain Mahasabha, as Partron of the Jain Mitra Mandal Delhi, and as member of so many Jain associations and institutions, safeguarding the legitimate rights of the Jains can never be forgotten. Participating in religious social gatherings and functions in India & abroad he served the cause of propagating the religions & ethical values as propounded by the Jain and other religious Teachers his Participation in the World Religion Congress as Simzu in Japan in 1956 was a memorable one. In so many religious conferences abroad his papers were read with interest and rich acclamations.

For his services to the Jain religion and literature. His Holiness Acharya Shantisagarji Maharaja blessed him with the title of “Dharma Diwaker” at Sholapur (Maharastra), in its plenary sessions at Gauhati (Assam) the Digamber Jain Mahashabha, honoured him by the title “Vidwat Ratna”, at the instance of Swami Charukirti Bhattarakji of Sravan Belgola (South karnatka) the title of “Vidya Varidhi” was confered upon him. Posthumously at a function in the auspicious presence of Ariyka Gandni Pujya Gyanmati Mataji of Hastinapur, Shri Diwakar was hounoured with the title of “Jinshasan Ratna”, in recognition and appreciation of his yeoman’s services rendered to the cause of literature & philosophy and for his life of dedicated austerity and integrity of character inter alia his profound learning. In 1977 a commemoration volume (Abhinandan Grantha) was presented by the All India Jain Samaj to him at Jabalpur, the Akhil Bhartiya Dharshan Parishad at a Special function at Jabaipur also honoured him. It may be mentioned that these are but a very few pearls of the necklace of honour adorning Shri Diwakar who accepted them with a sense of indifference and humility for as he always expressed that the greatest of the great honours to him was the blessings of Acharya Shantisagarji Maharaj.

25th of Jan .1994 was the last day of this phase of the Journey of his life which he so devotedly, earnestly with unflinching “Faith within and God overhead”, spent as a true savant of Jin Shasan. He was bom on Vijnytlnnlittil Mity |8th of Oct. 1905) the day of victory of good over I '.vil nnd 'through out his life he never allowed the evil act or thought to over come him and led a life no less pious than that of a saint, paving the way for a better one and he did leave this mortal coil all calm composed in meditation chanting “Namo Arihantanam”. His end bore testimony of the ideal he had cherished for, “Samadhi Maran”, the gateway for the sun to rise in a better and brighter horizon. Though no more with us in a worldly sense, he will always be with a deep sense of gratitude remembered and inspire us by his pious life and literature & Yeoman services to the cause of love and pence,