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Spiritual Practices of Lord Mahavira

 

By Acharya Dr. Shivmuni

 

What sort of shallow boundaries of life we exist in? Through which narrow windows we peep at life? Perhaps we do not realize about these. Even if we are aware, we are helpless. To proceed towards freedom from such a restrictedness, it is essential that some one from beyond call upon us! Some one from that extreme extend an invitation! We receive a signal from some one unknown divine !

Such a call, such an invitation, a divine signal is the self-perfected, unexemplified life of Lord Mahavira. Even though it is not possible for us to incorporate that supremacy, we may yet apprehend the same indispensably. This apprehension itself will take us from phenomenal personality to internal existence.

Innumerable mysteries of existence are unfolded in the divine state of Lord Mahavira. But how the mystery could be revealed? An experimental encounter of it, is possible with his own, full of spiritual practices. So come forward! let us have a glimpse of the spiritual life of that great way fearer who is worshipped by the lord of lords and who became Mahavira from Vardhamana.

Generally there are two types of people in the society, namely Anusrotagmi  and Pratisrotagami. Those who flow with the current are Anusrotagami and those who either change the existing current and flow with it or flow against the current and achieve landmarks in life are Pratisrotagami.

The question that arises here is what is this current? There is a current of water, of tradition and sense of pleasures and thoughts. Whether a person flows in the direction of the current or against it, the focus of his consciousness is this current. For example, when we are friendly or hostile to a person, that person becomes the focus of our mind. The third option is Upeksna, indifference; neither friendly nor hostile but stability is perception and just a witness. Such is the nature of the third type of person, who keeping himself away from both Anusrotagami and Pratisrotgami, without caring much for the current analysises his 'self' and manifest his own existence.

The whole society is benefited with the manifestation of his existence, as a ray appears in the darkness and spreads light everywhere. He neither accepts nor rejects the norms of society but moves with his own insight into truth and his power of discrimination forms the foundation of his life abiding which he conducts himself. And when his path is in accordance with the social traditions and customs, people call him Anusrotagami and if it is against the trend people call him Pratisrotagami. But the fact is that he is neither the former nor the latter in himself, but is an Antargami i.e. one who follows his own self.

One such a self-exemplary personality was of Shraman Mahavira. His life was a proclamation of unparalleled revolution in itself, a divine poetical stanza of liberation, a fabricated cord of non-violence and a vast laboratory of truth. It was an unique and true experiment to live and perceive life in its completeness.

The central point of this experimental spiritual and foundation of the aspiration was 'meditation'. The companion and fruitful achievement of this meditation was the the worship through Kayotsarga. i.e. firm physical postures.

The unique combination of meditation and firm physical postures have embellished his personality, cleansed his interior and assisted him to touch the greatest height of Veetragta. (conquest of attachment and hatred). Penances such as fastings, toleration of heat and cold stability in one posture etc were also the assisting inspiring factors. of this ultimate destination of spiritual practice.

His spiritual accomplishments were of two kinds : sometimes with the support of external objects and sometimes without the support. After accepting the Diksha (renunciation) in the midst of the echo of 'Salutations to the Siddhas' and having become a recluse Lord Mahavira first proceeded towards Kumargram. After reaching there bare-footed he engaged himself in meditation.

After fixing his vision on the tip of his nose, stretching both of his arms straightly Lord Mahavira pasteurized himself firm as a rock. His eyes were semi-close. i.e. half opened and half closed. Generally we live in two conditions, eyes either opened or closed. This experience of half closed and half opened eyes was altogether a new one. Eyes opened lead us to awakeness. They express our awakened state. Closed eyes symbolize slumber.

The tendons of the eye become inert when the eyes are closed and lead us to slumber and as soon as we open eyes the tendons become active and lead to awakened state. You might have noticed that some persons sleep while reading a book, because while reading the book the tendons have to labour hard Engaged in reading they get tired and the person goes to sleep. But meditation, the third state is different from the states of sleep and wakefulness. It means the relaxation as in sleep. The relaxation of sleep and consciousness of awakening is instinctively combined in meditation. Meditation by fixing the vision of the tip of the nose is very useful for the co-ordination. In that sate nerves are relaxed because the eyes are semi closed and conscious as awakened state because the eyes are semi opened.

Perhaps, with this fact, Lord Mahavira practiced this kind of meditation by fixing the vision on the tip of the nose. While meditating he kept his body also relaxed. Both the arms stretched straight, feet closed together and face a little bent in front. Attracted to this unique posture of Lord Mahavira, Acharya Hemachandra has written "Or Lord ! the secret of worship hidden in your meditation posture, body relaxed as the lotus and stable eyes fixed on the tip of the nose is worth practicing by one and all".

The pre-requisite for a peaceful mind is relaxed body. While meditating the body should be so relaxed as a shirt hanging on a hook. Shirt hanging on the hook is straight in the middle and bent from both the sides. Accordingly while meditating, back bone should be straightened. Waist, back, neck and head should be in one straight line, both the shoulders and arms bent, all the other limbs of the body completely relaxed. To control the mind and to absorb it in the self, the aspirant first brings his body to a steady position and this is possible when he is tonally detached. In the presence of any attachment for the body, it is not possible for the mind to become stable and absorbed in the 'self'.

Hence to remove all considerations for the body it is important to make it steady and clear from all harmless conditions. Only with this aim in view the body should be totally relaxed in the first place before mediation, as done by Lord Mahavira. Acharya Hemachandra in his Yoga Shastra says that a person should accept that posture only for meditation in which he can remain steady, harmless and relaxed for a long time.

Another reason to fix one's concentration on the tip of the nose is to watch the breath that one exhales and inhales and develops the ability of being a witness. In this way one can control one's mind and conquer the passions. The same sentiment is echoed in the Saman Suttam, "The aspirant sitting with closed legs should stop all the activities of the mind, body and speech and fix his eyes on the tip of the nose and breathe slowly.

Lord Mahavira used to meditate by fixing his eyes on a crossed wall for hours together together. Glaring continuously for a long time the eyeballs raised upward. Because of this posture the children gathered there got frightened and shouted and called other children to the scene.

Here an indicating is given about the objective contemplation of Lord Mahavira. When one fixes his concentration on a particular object or on a particular point, his thought activities are controlled and gradually the self gets absorbed in is own self. Looking at a person in bed, you can tell whether he is fast asleep or in a dreaming state. If the eyeball behind the eyelids are rotating, the person is either dreaming or pondering over some matter. On the contrary if his eyes are stable and calm he is said to be in deep sleep and in that state his thoughts are without movement.

Eyes will be unstable when the thoughts are in movement. Hence by fixing our concentration on a particular spot we can actually control our mind and develop our power of concentration. Lord Mahavira experimented with this kind of practice, while meditating. He used to fix his eyes n a crossed for four hours together. With this kind of practice his mind became concentrated and self-absorbed and his power of vision also developed to a remarkable extent. Such a practice was observed by the followers of Buddhism too.

It is stated in Acaranga commentary that Lord Mahavira fasted for three days in Polash Chaitya situated in Pedhala village. He took to the Kayotsarga image, his body slightly bent, his eyes fixed on a particular object, body completely still, his sense well under control, himself engrossed in meditation. He took to the 'Mahapratima' of one of night in this image.

Further the author of Avasyaka Niryukti states that Lord Mahavira practiced Bhadra Pratima, Mahabhadra Pratima and Sarvato Bhadra Pratima in the Sanulashti village. In Bhadra Pratima, he mediated for 12 hours in each of the four directions i.e. on the first day in the eastern direction, in the night in the southern direction, on the second day in the western direction and in the night in the northern direction. Similarly he practices Mahabhadra Pratima for four days and nights, after which he started the Sarvatobhadra Pratima which was completed in en days and ten nights. Thus Lord Mahavira fasted for sixteen days and nights and stood in constant meditation.

Only continuous practice enables the aspirant to achieve the desired goal of self-realization and enlightenment. Lord Mahavira did not take up this kind of spiritual practice as a special ritual, but it was an essential and inseparatable part of his personality.

While walking Lord Mahavira never looked sideways and turned behind. He did not answer anybody but always observed the silence of speech and carefully treaded on the chosen path.

The aim of all spiritual practices is to achieve the stability of the Yogas, namely mind, body and speech. Samiti (vigilant conduct) and gupti (control over all activities) are to be practiced to achieve the same. A person cannot retire from his daily activities and so he should conduct himself adhering to the concept of samiti. Such a practice enables one to lead a life of disturbances and conflicts imposed on one's life. Conducting all the duties in our day to day life and simultaneous absorption in self-contemplation can be achieved by the aspirant by being attentive to the duties performed in life. Lord Mahavira practiced the same i.e. when he was walking, all his attention was only on the path and to his activity of walking. He did not stand and stare at the roadside things or passers by. Even when people questioned him, he remained silent.

Describing his deep-rooted spiritual practices the Agamas have used the term "Ayatyoga" and interpreted it as restrained activities of mind, body and speech. In "Ayatyoga" as concentrated activity of mind, body and speech. Whatever Lord Mahavira did, he became engrossed in it and hence there was neither any impression of the past nor any imagination of the future, for he lived in the present moment in totality. While walking, eating, drinking, sitting etc. he was always alert and practiced 'Ayatyoga'. He was totally dedicated to the act that he was transacting. He used to be so absorbed in his self, that he never experienced hunger or thirst, heat or cold. He diverted his entire attention towards the self. His mind, intellect, senses his concerns all moved in one direction of the 'self' for self-realization and emancipation. 

The above is a bird's eye view of the spiritual practices of Lord Mahavira and the following is a brief description of the various aspects of the spiritual practices that he undertook :

I. Food : Lord Mahavira was not obstinate about his food habits and hence he was called as 'Apadinne'. He accepted any kind of food that is acceptable by a monk. He had no reservations about the kind of food that was to be accepted or given up. When he felt that he could continue his practices without any distractions he went on fast and when he felt his body required it, he accepted Nirvadya food i.e. food acceptable by a monk. He never gave up food for the sake of giving it up, instead he continued with his penances to serve the purpose of self-contemplation.

During twelve and half long years of vigorous practices, out of 4515 days, he took food only for 341 days and on other days he observed complete fast. It is not that during these days he never felt hungry or subsided his hunger, but he was engrossed in the contemplation of the self that he never experienced hunger and so, various spiritual practices became natural to him. Fasting was not a ritual for hi, as people generally accept it today, but it complimented his search and was an outcome of his spiritual engrossment. He once remained without food and water for six consecutive months. This is indeed surprising, for medical experts says that a person can be without food and water for not more that 18 days. But from the extra-ordinary life of Lord Mahavira, we understand that man has a greater potentiality that that is assumed. In the Yoga-Sutras of Patanjali it is said that if a man is able to control his (well of throat) he can give up food and water. Determination, concentration and absorption - these three together make self-control possible.

Lord Mahavira took only Prasuk and NIrvbadya food i.e. food that is not cooked for him and is given to him totally in a non-violent way. Irrespective of the cast and creed of the people who offered him food, he accepted the food that is acceptable by Jaina monk. While searching for food he was careful not to harm or obstruct the livelihood of other hermits, sramanas, guests, beggars and even animals. He took care not to cause fear and unpleasantness to other living beings and treaded carefully n the chosen path. He never satisfied his hunger at the cost of others.

While waling, he was careful not to tread upon and harm the water, earth, fire, air bodied beings and other creature. He knew them to be living i.e. having life and so was ever vigilant. Throughout his life, He was compassionate and friendly towards all creatures.

He looked upon them as he looked upon his own self and never indulged in any kind of violence to other creatures.

The kind of fasting that Lord Mahavira undertook was marvellous. Once he took only dry and tasteless food for eight consecutive months and consumed very little water during that time.

During the summer season Lord Mahavira exposed his body to the sun and sometimes sat in the ukudu asana i.e. posture of sitting on the hams with the soles of the feet touching the ground and facing the sun. Most of the time he ate dry food to carry on life.

Lord Mahavira spent eight months by taking dry food. Sometimes he did not take water continuously for a fortnight or a month together.

When one takes tasteless dry food and little water, the taijasa body becomes strong and the person becomes energetic that before. On the contrary when one takes tasty food and drinks plenty of water, his strength and valour remain n the decline. Owing to the above facts Lord Mahavira must have accepted dry and tasteless food so that his spiritual energy remained intact.

II. Sleep : Our sleep is directly proportional to the type and amount of food that we take. If the food that we take is delicious and heavy, we go to sleep for long hours and on the contrary if we take light and tasteless food, we are able to sleep less. It is a matter of common experience that after we have some lunch, we are inclined to take some rest. Even to digest the food that we consume, energy is required; so after lunch the blood circulates from the head to the stomach along with the energy to digest the food consumed and so we are tempted to take a nap. In contrast to this when we observe a fast, we sleep less or never get sleep. and people who fast for a long time hardly get any sleep and this is because in the absence of food the energy of our body circulates in the head and the person does not get sleep.

It is necessary to sleep. Medical experts say that we may live with food and water at a stretch for 18 days, but it is difficult to remain mentally fit after 3 days in the absence of sleep. While studying the life of Lord Mahavira we see that the above fact is disapproved as he slept only for 3 hours in 4515 days and was physically and mentally fit and he was engrossed in the self contemplation. This was possible because he had a strong will-power and a great spiritual potential. Yogis and spiritual practioners not only give up all worldly desires but also limit their necessities in life and attain complete self-control. Thus Lord Mahavira became extraordinary even while moving amidst ordinary people.

Lord Mahavira did not force himself to go without sleep at other times. Constant practice, strong will power and self contemplation inspired him to conquer sleep. In the Acaranga Chunni it is stated that Lord Mahavira never experienced a deep sleep. Whenever he felt sleepy he neither avoided it nor engrossed himself in deep contemplation and also did not waste his time caring for the same. He would sleep for a moment and again continue with his meditation. At time when he felt sleepy, he would walk for sometimes and again engross himself in meditation. In this way Lord Mahavira awakened his self by constant meditation. He had not accepted any vow as to not to sleep, only constant practice enabled him to conquer sleep and manifest this extra ordinary quality in life.

Carelessness and negligence is the greatest foe of a person observing spiritual practices, besides sleep.

Lord Mahavira never indulged in sense pleasures, passions, gossip and other types of negligence. This kind of vigilance provided the required momentum and so he was able o progress steadily on the chosen path.

III. Mauna i.e. Silence of Speech : The most important aspect of Lord Mahavira's spiritual practice was the silence of speech that he observed. If we fail to adopt right speech in life, it may become the root cause of many evils and conflicts. There is inflow of karmic matter through the channels of mind, body and speech and for the stoppage and destruction of Karma it is important to control the activities of the same. Mind is mot subtle and volatile of the three instruments of Yoga viz. mind, body and speech and it can be controlled when the other two instruments are controlled.

It is stated in the Agams that when the mind is controlled, the power of concentration is enhanced and self-control comes effortlessly. When the silence of speech is observed the self becomes unblemished and flawless. Through the control of body, there is he stoppage of inflow of karmas. Through the purity of mind, right knowledge of reality is acquired and false perception is removed. through the purity of speech, faith and vision become right and clear.

There upon the aspirant destroys the four Ghati Karmas, namely:

1. Jnanavaraniya (Knowledge obscuring),
2. Darsanavarniya (Vision obscuring),
3. Mohaniya (Delusion Producing),
4. Anataraya (Power obscuring),

Finally he destroys the other four Aghati karmas, namely :

1. Vedaniya (feeling producing)
2. Nama (Physique making)
3. Gotra (Status determining)
4. Ayus (Age determining) and becomes liberated.

Thus, by controlling the activities of mind, body and speech, the self becomes pure and perfect. Owing to these facts Lord Mahavira practiced silence of speech which does not signify silence alone, but is accompanied by self-contemplation. But often people adopt other means like nodding, signaling and substitute. This silence of speech which is improper and the purpose with which silence of speech is observed is not at all served. To give up all types of contacts with people and external objects circumstances and to contemplate on the true nature of the self is indeed 'Mantra'.

The Agamas have given the epithet 'Abahuvai' to Lord Mahavira. He observed silence most of the time and never spoke when spoken to. When he was questioned about his whereabouts, the answer that they got from him was, "I am a "Bhiksu". By practicing silence of speech, lot of energy was saved and his spiritual practice became all the more radiant and noble.

The great Achrya Shri Atmaramji Maharaj has said "the power of silence is immense. The scientists too have proved that lot of energy is exhausted while talking and a talkative person meets his death early. According to Jaina agamas, the age of a person is not measured by years, months, days and minutes but by the number of breaths he takes. A person who walks fastly, talks loudly and hastily, sleeps longer, is engrossed in sense pleasures, breathes heavily and so his life span gets exhausted in a short time and he dies soon. On the other hand a person who is calm and composed in life lives longer. Hence practice of silence of speech paves the way for a healthy life. From the scriptural and scientific point of view, silence of speech is healthy and a talkative nature is very harmful.

Besides loss of energy one lacks concentration when he talks too much and on the contrary when he practices silence of speech he is able to concentrate and progress steadily on the path of perfection. Hence silence of speech is instrumental in self-realization."

IV. Place : Lord Mahavira generally stayed on the out-skirts of cities and villages, in forests or in deserted places. He even stayed in villages amidst people but never developed any contacts with them. Unlike other Bhikshus, he never resided in a single place. He was also not on foot constantly but maintained a balance between travel and stay. For four months during the chaturmasa he stayed in one place and at other times wandered in those places which were favorable and conducive to his practices. This kind of practice is called 'Vivikta Sayasana',which means to live in solitude. In solitude a person is able to progress steadily on the path of perfection. The Uttaradhyayana Sutra says that in solitude, a person is able to practice perfect code of conduct, is nearer to perfection and in due course destroys the Karmas.

Lord Mahavira generally stayed in deserted places, workshops, guest houses graveyards, under the trees. He never stayed in those places which caused unpleasantness to others and he was careful not to become the target of hatred of others.

Once Lord Mahavira moved from the society of Kollaga to the Moraka region. There was a hermitage in region, where some heretics called 'Durjantaka' lived. The patriarch of the hermitage was a friend of king Siddhartha, Lord Mahavira's father. Lord Mahavira spent a night there and when he was about to move elsewhere the head of the hermitage persuaded him to stay there. Lord Mahavira came there again for the chaturmasa period, stayed in a small hut and spent his entire time meditating.

The cows of the village used to enter the hermitage and eat the grass of the huts in the monastery. The hermits used to beat and drive away the cows. But Lord Mahavira used to be engrossed in meditation and was unaware of the happening in the hermitage. When the hermits saw the indifferent nature of Lord Mahavira, they went up to the head of the hermitage and complained to him about Mahavira and his unforgivable nature. There upon the head man approached Lord Mahavira and said "O Prince ! Even a bird safeguards and protects its nest. You are a prince, you ought to protect the hermitage where you are staying".

On hearing these words Lord Mahavira thought, 'the imamates of the hermitage are troubled by my presence as my behavior is not in accordance with theirs and I do not associate myself with their activities. Hence I should not stay here any longer'. After which, during the chaturmasa itself Lord Mahavira moved elsewhere and took the following vows.

1. "Now onwards. I shall not stay in such places where people feel uneasy by my presence.
2. I shall be constantly engrossed in meditation. 
3. I shall observe silence of speech.
4. I shall use my hands only as the bows and eat from my hands only.
5. I shall not do any favour to my householders."

From the above incident in the life of Lord Mahavira, a monk is instructed not to stay in those places which cause uneasiness to the people of that place. He advised to abandon that place even before the land asks him to vacate it. If the place is favourable for him as well as for others he may stay there and continue his spiritual practices bearings all trails and tribulations.

V. Posture : Lord Mahavira was not adamant and particular about any single posture. Most of the time he stood and meditated in the Kayotsarga posture. He also experimented with postures like Virasana, Goduhi Kasana, Utkutasan, etc. He attained Kevala Jnana in the  Goduhikasana. He adopted those postures which were convenient and suitable for the progress.

VI. Reflection on Being Alone i.e. Ekatva Bhavna : When a person is alone, only then he can contemplate and realize the truth. We can se the manifestation of the above fact, in the life of Lord Mahavira and so the commentators of the Agamas have called him 'Agatigate' which means a person who knows that no one belongs to him and he too belongs to none. Lord Mahavira reflected upon this truth, before renouncing the world. He did not entertain any friends and was never found in the company. He was all alone and always engrossed contemplation.

VII. Self Reliant And Independent : A person can be totally self-reliant only when he is dependent on his self. The self reliance of Lord Mahavira was remarkable and unparalleled. Even when he was subject to innumerable and acute ordeals during the days of spiritual practices, he did not take refuge any where, but was constantly in the company of his own self. He declined the offers of the celestial beings who offered to serve him. An illustration of the first hardship that he overcame is as follows: 

The day Lord Mahavira renounced the world a shepherd hit him with a sling. At that time, Indra, the king of Gods appeared before Lord Mahavira and requested to allow him to be at his service and guard him against all afflictions to be caused in 12 and half years by demons, animals and uncivilized human beings. Lord Mahavira declining his services said, "Oh Indra! All the Tirthankaras and omniscients destroyed their stock of karmas by themselves. Every soul has to destroy all the karmas to attain enlightenment and nobody can share his workload and bear the fruits of his karmas. If you remain with the people will be sacred by you and I will not be able to destroy the Karmas resulting from their actions. Hence no Artha takes the assistance of any celestial being to destroy the heap of karmas. They depend upon their potential to destroy the karmas to become liberated".

If anybody offered any help, he did not condemn him. He neither expected any external aid nor did he desire it, but was always engrossed in meditation. If some one realized his divine nature and helped him, he did not bless him and on the contrary if someone harmed him, he never cursed that person. Lord Mahavira was totally independent and was able to be master of all beings. A person who takes refuge in his self alone can become the master. A person who is attracted and engrossed in enjoying the sense pleasures is dependent on them for happiness and so he cannot become a master but remains a slave to them. Many a times Lord Mahavira never got the kind of food that a monk could take, still he remained calm and undisturbed. Once when Sangama (a celestial being) subjected Lord Mahavira to many hardships, he fasted for six months, but never felt miserable and begged for alms in that state. This magnificent nature of his, made him manifest infinite spiritual potential and grandeur.

The self-reliance of Lord Mahavira indicates that the ultimate truth and refuge can be none other than the self. All other associations and material inclinations are false and keep us deprived of the infinite treasure of bliss that is latent in each one of us and these material attachments are also an hindrance to the manifestation of that perfection.

VIII. Upeksha i.e. Indifferent Attitude : Meditation means a search for one's true self and this is possible only when we adopt an attitude of indifference towards all external objects and incidents. Being indifferent means being a mere witness to all favourable and unfavourable happenings. Any person, thing or incident tends to become more important when we pay more and more attention to them and only when we adopt an indifferent attitude towards them the self gains prominence and importance. Only then we are able to contemplate on the self and dive deep into its realm. The question that next arises is that what are those things towards which we have to develop an indifferent attitude. Besides our external possessions, our kith and kin, our body, mind and our thoughts are different from our true self, hence Upeksha means being indifferent to all people, things and circumstances, to one's body and to one's thoughts.

Lord Mahavira adopted and developed this attitude of indifference. This inspired him to be more spiritually inclined and the search of the self became extensive. In this context the Agamas have stated that

Lord Mahavira tolerated all kinds of abuses and attacks. When uncivilized people in various regions abused and attacked him, he was patient and tolerant towards them. He was neither attracted to the enchanting music recitals and delightful dance performances nor did he show any interest in wrestling, gambling or other sports.

Lord Mahavira knew the accurate amount of food and water to be taken. He was never tempted by tasty food. Neither did he remove the dust particles that feel in his eyes nor did he scratch his body when there was any itching sensation.

He did not desire any kind of medical treatment in case of ill-health. The more indifferent we are, the more detached we become and the more detached we are, our attitude of indifference becomes more firm as these two are complimentary to each other.

IX. Inobstinate Nature : The most important aspect of his spiritual practices was his inobstinate nature. He was not particular about the time, place, food etc. he chose during his practices. Irrespective of them he was engrossed in his practices. The 'Apadinne' i.e. inobstinate nature of Lord Mahavira spells that he accepted all those practices that inspired and enhanced his spiritual practices.

A glimpse of his submissive and submissive nature can be seen in the context of his giving up clothes. While renouncing the world, Lord Mahavira wore a very precious cloth on his body called Devdushya, but he vows that he would not use that cloth to protect and cover his body, but keeping in view the tradition of the previous Tirthankaras and for the others to follow the same he wore that precious cloth.

All aspirants do not have the same degree of temperament and potential for forbearance. Lord Mahavira wore that cloth in order to lay the code of conduct for monks called sthavira. The aim of all spiritual practices is to purify the soul and destroy attachment and aversion and so it is immaterial if a person wears clothes or gives them up. Hence Lord Mahavira did not stress on the wearing of clothes or their being abandoned.

After some time that previous cloth, Devdushya, discarded naturally. It is said that once when he was walking on the shores of the Swarna Baluka river, that cloth struck some thorns and due to the current in the river got separated from Lord Mahavira's person. He made no attempt to pick it up and let it go.

Life, as such, was a laboratory for Lord Mahavira. His living style was inconsistence with his spiritual practices which was beyond prejudices and rigidity. This kind of simplicity and flexibility is the basic requirement for spiritual progress. If a person is stern and rigid, his progress is hampered and comes to a standstill. Though the person may seem to be putting in a lot of hard work all his efforts go unrewarded. Like the one who toils he whole day and thinks that he has traveled a long distance but in the evening, he finds himself in the same place. Similarly we too are working hard day in and day out. But in the real sense we fail to acquire rue happiness and perfection.

Hence it is important that the aspirant gives up obstinacy and makes his mind and self crystal clear like a river. Imagine life to be a laboratory and when you are subjected to a novel idea analyse its usefulness before blindly accepting it or rejecting it. If the possibilities of its being fruitful are bright, experiment it in life. If the usefulness adopt it, otherwise, give it up. Whosoever experiments in life, he alone can realize the ultimate reality. Lord Mahavira too weighed the pros and cons of all matters and if they proved to be beneficiary and complimented his spiritual practices, he accepted them. This attitude of Lord Mahavira enabled him to progress steadily on the pathway of perfection.

X. Other Spiritual Practices (Penances) : Observing the external penances (like fasting) undertaken by Lord Mahavira, very often people say that Lord Mahavira performed these penances only to torture his body. But when we observe the vigilance, self-contemplation and other practices of Lord Mahavira the above doubt is cleared. His body was not an hindrance to his spiritual practices. so why should he have tortured his body? He was so engrossed in meditation that the requirements of the body became secondary. Only a person whose conscious is unawakened, experiences the external pains and afflictions. But Lord Mahavira had risen above it and his concentration was fixed on the inner-self and not on the external body. When the mind is deeply engrossed in contemplation it does not yield to temptation. So Lord Mahavira never experienced what his body was subjected to due to deep-rooted meditation and other spiritual practices. The body of Lord Mahavira was subjected to hunger, thirst, heat, cold and other hardships, but the mind that experiences them was engrossed in self contemplation and so he never experienced these afflictions. In the absence of the mind even the senses fail to reach out to those experiences on their own.

Thus, two aspects of the spiritual practices of Lord Mahavira are brought to light (1) Samadhi Preksha i.e. self analysis and (2) Apratigya i.e. he could do as much penances as was possible but along with that he would constantly review the progress in his spiritual practices and was always alert and watchful. Such was the Sadhana Marg (spiritual path) shown by Lord Mahavira which will bring light and enlightenment to the humanity for centuries to come.

 

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Source : Spiritual Practices of Lord Mahavira Authored By : Acharya Dr. Shivmuni

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