ACTIVITY AND INACTIVITY

People in the world have false impact about the real meaning of Activity. People live with affliction and disturbance and that is because of seeking happiness from material things. Be it a tiny insect or a human, all appear to be active in seeking pleasure. Such activity is polluted with attachment and aversion and that’s why it causes bondage. The sole reason of wandering in the cycle of rebirths is because of our activity in wrong things. That is why Lord Mahavir has shown the path of Inactivity. Stopping the influx of karma (samvar) is at centre in the spiritual path of Lord Mahavir. Engaging in worldly activity means to connect the self with the non-self. Disengaging from such activity does mean reuniting with the self, the pure soul. That can also be termed as “Introspection” or Pratikramana. Whenever there is feeling of inactivity there sprouts peace within.

In recent times, those who seek liberation can be seen doing too many activities. Today, all the monks in the Jain monastery are absorbed in external austerities like fasting and all. Their head monks usually take advantage of blindness of the new seeker. They create their own styles of austerity and force the new seeker to practice them. The fact is there is nothing to do for liberation except staying in tune with the pure soul. Stopping the influx of fresh karma (the influx of karmic atoms), is Inactivity. This is the state of complete non-doing, or do nothing except remaining or being fully conscious in the self-soul. Here the seeker becomes still and attains firmness in meditation. He becomes non-doer and becomes just a knower-seer (gyata-drashta) and remains unaffected and undisturbed by the outside world. Here he attains absolute bliss and does both Samvar-Nirjara (stoppage of karma and eradication of previously acquired karma) at a same time. 

ERADICATING KARMA

Once Gajsukumal, the younger brother of Shri Krishna asked Lord Neminath (the 22^nd Jain Tirthankara dating back to 3138 BCE), “Oh Lord! Is there any way to attain liberation in a short time?” Gajsukumal was initiated as a Jain monk under Lord Neminath’s order and was eager for liberation. The Lord replied, “Oh Gajsukumal, one can attain liberation by differentiating the body and the soul and by gaining stability and absorbent in the nature of the self-soul.”   

Thus, to attain Omniscience and liberation one has to first learn the qualities of both the soul and the matter (the body) and then by differentiating them by thought and by remaining absorbed in the nature of the soul one first destroys the four destructive karma namely, Knowledge Obscuring, Perception Obscuring, Delusion and Obstructing and attains the state of Kewala or Omniscience and attains liberation in the end of life. This sounds easy at first but when we try to practice such kind of meditation then we feel that it is very difficult. We face the traffic of thoughts in our mind which is very difficult to stop. We can’t get even a second free of thoughts. The differentiation of the body and the soul in meditation is only possible after attaining stability of mind. In Jainism the Tirthankars have explained the Nine Fundamentals which are better known as “Nav Tattva”. The Nine fundamentals contain all the major principles and practice which are essential for one in order to attain liberation. Liberation means free from all the eight karma. The eight Karma are Knowledge Obscuring (Gnanavarniya), Perception Obscuring (Darshnavarniya), Delusion (Mohaniya), Obstructing (Antaraya), Life-span pertaining (Ayu), Status Determining (Gotra), Body Determining (Nam) and Feeling Pertaining (Vedniya). The first four are known as the Destructive Karma and the rest four are known as the Non-destructive Karma. The first hinders the inherent nature of the soul and by eradicating these karma one attains Omniscience or Kewala Gyaan.

In the Nine Fundamental principle the ninth and the last fundamental explains the essential austerities for liberation and it is know as the Nirjara Tattva. There are 12 austerities to eradicate karma. The first six are known as External Austerities and the res six are known as the Internal Austerities. The internal austerities are the main weapon to destroy karma. But it is difficult to practice them without practicing the external austerities. The external austerities create a base for the internal austerities. It is important to learn them. So let’s understand them briefly.

External Austerities

1. Fasting (Anshan): In fasting one renounces eating and drinking for a certain period. One can combine the physical fasting with total control over inner desires. One spends time of fasting period by reading religious materials.
2. Partial Fasting (Unodari): To eat less than the normal diet is called Partial Fasting or Unodari. The deeper meaning of Unodari is to practice more self restraints by reducing non-virtuous activities.
3. Limiting Food Items (Vriti Sankshep):  This austerity is for developing willpower. The Jain monks take up “Abhigraha” (makes some resolution). The laymen and laywomen observe this austerity by limiting the number of food items.
4. Limiting Tasty Food (Rasa Tyag): In this austerity one renounces his/her tasty foods and thus enabling to strengthen one’s spiritual capability. One takes food without oil, butter, spices, salt and also avoids sweets, milk, sugar etc. To suppress one’s passions, it is essential that he overcome his desire for tasty food. One, who has a desire for tasty food, cannot be free of sensual instinct.
5. Physical Forbearance (Kaya Kalesh): Body is an instrument that is needed in good condition for undertaking spiritual pursuit and therefore, it is important to develop its endurance power. Thus one is enabled to tolerate the bodily inconveniencies with equanimity.
6. Controlling the Senses (Salinta): We use our senses to satisfy our external needs and that is supposed to give happiness. In this austerity one does not develop a positive attitude to what he sees, hears, smells, tastes and touches.

Without practicing these austerities one cannot practice the internal austerities. And internal austerities are the main weapon to eradicate karmic dirt. Although it is monks who undertakes internal austerities and can perform very well because they have no possessions and have abandoned mundane life. But the householders can also undertake internal austerities according to their own strength. Let’s have a look at the types of internal austerities.

INTERNAL AUSTERITIES  

1. Repentance or Confession (Prayashchit):  One repents for the various errors, the faults and the sins committed. This can be performed in the presence of an ascetic or can be done alone. Prayashchit is a very vital type of Nirjara. Prayashchit is a process of improving mental, emotional and spiritual health. Nirjara is a spiritual cleaning process. Purity of body, mind, and emotions is the result of this process.
2. Humility (Vinaya): Vinaya means humbleness, kindness and respect. The ultimate meaning of Vinaya is the absence of ego. Vinaya saves Jiva from getting bad destinies like hell. Vinaya is an internal quality of Jiva. Vinaya is considered the root of the religion per Jain canonical books. Vinaya is given the utmost importance in Jainism.
3. Selfless Service (Vaiyavruta): To serve the monks, the practitioners (one who observes austerities) with devotion and without any selfish motive is called Vaiyavruta. If one offers the right food, clothes, medicines, and other necessities to Jain ascetics, it is called Vaiyavruta.
4. Self Study (Swadhyay): The spiritual meaning of Swadhyay is to remain in equanimity. Swadhyay also keeps the right knowledge alive for the next generation and generations to come. As per Jain canonical books, Jain ascetics are required to do Swadhyay for about nine hours a day. To acquire knowledge, to render it free from doubt, to be lucid and ripe and to seek to propagate it - all these can be covered in Swadhyay.
5. Meditation (Dhyana): In Jainism, Dhyana has been divided into four forms. Raudra Dhyana (Wrathful Meditation), Arta Dhyana (Sorrowful Meditation), Dharma Dhyana (Religion Oriented Meditation) and Shukla Dhyana (Pure Meditation). If we observe the living beings in the world then we see that all are in Meditation. Either virtuous or non-virtuous. The first two meditations are non-virtuous and worth rejected in order to attain liberation. The last two should be practiced daily. Dharma Dhyana is essential for the house-holder or the monks. It is not possible to achieve Shukla Dhyana without practicing Dharma Dhyana. Now let’s have a look at the sub-types of Dharma and Shukla Dhyana.

*Dharma Dhyana: In Dharma Dhyana one meditates and reflects on the teaching of Lord Tirthankar. That is called “Commandment Religious Meditation”. To contemplate on the misery of the worldly people and animals is called “Misery oriented Meditation”. To contemplate on the law of Karma and to think that one suffers because of his own Karma is called “Fruition of Karma oriented Meditation”. To contemplate on the structure of the Universe, like its substances and the three folded Universe is called “Cosmos oriented Meditation”. Dharma Dhyana is essential for stopping the binding of new karma and the observer eradicated his/her past karma as well. By practicing it regularly one’s inner passions become lighter and he/she reaches the 8^th stage of spiritual development (Gunasthana). Here by climbing the ladder of annihilation (Kshapak Shreni) one enters the Shukla Dhyana (Pure Meditation).

*Shukla Dhyana: When climbing the ladder of Annihilation, the practitioner enters the Shukla Dhyana. According to Jainism, the aspirant who enters Pure Meditation never returns back in the cycle of rebirths. There are four types of Shukla Dhyana;

1. Multi Aspect Spiritual Meditation: In this, one meditates on the different modes of the self and matter. His/her mind cannot become steady on the permanence nature of the self. This meditation lasts for Antarmuhurta (within 48 minutes).

2. Single Aspect Spiritual Meditation: In this, one meditates only on one subject, the permanence nature of the self. The mind becomes steady and the practitioner-meditation-goal becomes unite. In this meditation one destroys the four destructive karma and attains the state of kaivalya (Omniscience), and becomes Arihanta. He/she also known as the Jina (The one who has destroyed the inner enemies). He/she now perceives the objects of the universe from infinite past and future at once, directly by the soul.

3. Subtle Activity Spiritual Meditation: This is observed only by an Omniscient Lord. When the meditation involves a subtle bodily Yoga while putting an end to all the remaining Yogas, this act of concentration is called Subtle Activity Spiritual Meditation. At this stage, there proceeds only the subtle bodily activities like inhalation and exhalation and there is no possibility of a fall.

4. Absorption in Self Meditation: When even the subtle bodily activities like inhalation and exhalation cease altogether and the constituent units of the soul become free from all wavering, then the state is called Absorption In Self Meditation. In this state, no activity takes place. In the fourth subtype of Dhyana, all Influx of Karma and all bondage of karma cease altogether, all Karma come to the end, and liberation (Moksha) is attained. The last two are also called Anälambana or devoid of any dependence.

6. Abandonment (Vyutsarga):  The last austerity is Vyutsarga. It is divided into two major types: Internal Aspects and External Aspects. There comes four subtypes in the External Aspects,

1.    Abandonment of Body

2.    Abandoning the company of other Mendicants

3.    Abandoning material objects (such as clothes, pots, blanket, medicine etc)

4.    Abandoning food and drink

          

         There are three types of Internal Aspects

1.    Abandoning or overcoming the passions (Anger, Ego, Pride and Deceit)

2.    Abandoning Worldly Life

3.    Eradicating Karma

From this we learn that the external austerities are very important to make the grip stronger in the internal austerities. One gets rid of karma by practicing internal austerities. By overcoming bodily needs and sensual activities one becomes able to practice meditation and kayotsarga and become equanimous in every good and bad condition. 

LORD SHANTINATH: THE 16TH JAIN TIRTHANKAR

Lord Shantinath was the 16th Tirthankar (Ford-maker) of present era in Jainism. Shantinath was born to King Viswasen Raja and Queen Achira Rani at Hastinapur in the Ikshvaku clan. His birth date is the thirteen day of the Jyest Krishna month of the Indian calendar.

Previous Births of Lord Shantinath

Kind Shrishen 2. Birth as a Celestial Being 3. Shriprabhdev 4. Amittej Vidyadhar, 5. A Celestial Being 6. Aparajit Baldev, 7. In the Achyut Celestial World. 8. Vajrayudh Chakravarti, 9. In the Graiveyak dimension 10. Meghrath 11. In the Sarvarthasiddha dimension, 12. Lord Shantinath.


The 10th Birth: King Meghrath

According to Jain Cosmology this Universe is divided into three realms. The upper realm is constituted of 12 Celestial Worlds. We live in the middle realm which contains billions of galaxies (dweep). The lower realm is constituted of seven hells. The souls that reside in the upper realm are powerful than us (from absolute perspective all souls are alike but because of virtuous karma many souls take birth in the celestial worlds). The celestial beings can do things which we can’t.

Meghrath was a benevolent and religious ruler. He was compassionate and protected all living things. Being a Kshatriya and a warrior he had the chivalry to sacrifice all he had in order to protect those in trouble. One day while observing the partial renunciation vow (Paushadh) he was about to start a discourse on the religion propagated by the Tirthankars. All of a sudden a pigeon, trembling with fear, fell in his lap and uttered in choking human voice, "Save me, O king! Give me refuge; take me under your protection!" The compassionate king comforted the bird and took it under his protection. The pigeon was followed by a falcon who too uttered in human language, "O king! This pigeon is my food, leave it alone." The king tried to explain, "It has taken refuge with me, as such I am duty bound to protect it. I will give you any type of food you want; why kill a living thing just to fill your stomach?" The falcon insisted, "If you will not leave it I may die of hunger. I am a carnivore; who will provide me food. If I die, you will be responsible and bear the sin." When the falcon did not yield, Meghrath said at last, "O falcon! As long as I exist, I will not allow you to die. I will cut out flesh from my body equivalent to the weight of this little pigeon and give it to you. You may satisfy your urge to eat. But under no circumstance I shall allow you to kill the bird that has taken refuge with me." The falcon agreed to this proposal and the king put the pigeon in one pan of balance and in the other started putting pieces of flesh cut out from his own body. Surprisingly, the weight of the pigeon continued to increase as the king went on putting his flesh in the pan. Witnessing this pathetic scene, the queens and the members of the assembly were moved to tears. They requested the king not to sacrifice his precious life for a mere pigeon. The falcon, was also requested relent but he too declined. The king continued to cut flesh from his body and put it in the pan of the balance. At last, when the pieces of flesh were not enough, the king got up from his seat and sat down in the pan. Everyone present was dumb struck at this lofty compassion and chivalry displayed by the king. Suddenly there was a flesh of divine light and a divine personage appeared. The pigeon and the falcon disappeared. The celestial being appeared and addressed the king, "Maharaj! The Indra was praising your compassion and courage, in his assembly. I could not contain myself and came around to test you myself. All this was my creation. You come out with flying colors. You are worthy of the praise bestowed on you by Indra. Please forgive me." The celestial being filled Meghrath’s wounds instantaneously and left for his abode. Whenever there is a talk about chivalry and compassion king Meghrath’s name is taken with respect.
Disturbed by the miseries of the mundane life, one day king Meghrath was doing mediation. He transcended to a very high level of purity. Knowing about this uncommon purity and determination of Meghrath, indra bowed to him with reverence, "My salutations to you O citizen Yogi! There are but a few in this world who could reach this level of detachment and purity." Two senior consorts of Indra, Surup and Atirup did not like this gesture of praise of a mere human. They both came to disturb the meditation of Meghrath. They made several beautiful and voluptuous damsels appear before the king. These beauties tried to disturb Meghrath by a display of dances and inviting gestures. When these night long seductive afflictions failed to disturb king Meghrath, the goddesses, before returning to their abode, appeared themselves and asked the king to forgive them. King Meghrath, then, crowned his son and took Diksha from Arhat Dhanrath. Due to his increasing purity in meditation in the face of many afflictions, he earned the Tirthankar-nam-and-gotra-karma. Completing his age he reincarnated in the Sarvarthsiddha dimension.

Birth of Lord Shantinath
From the Sarvarth Siddha Dimention of the heavenly realm, the being that was Meghrath descended into the womb of queen Achira, wife of king Vishvasen of Ikshvaku clan and ruler of Hastinapur. On the thirteenth day of the dark half of the month of Jyeshta the queen gave birth to the great and illustrious son. The whole universe, including even the hell, was pervaded by a soothing glow and a feeling of joy and happiness. Due to the pacifying influence during the period of pregnancy, the new born was named Shanti Kumar (Shanti = Peace). When he came of age he was married to several beautiful princesses.

The Sovereign King Shantinath
After a few years king Shantinath got a son who was named Chakrayudh. Several years later, the divine disc weapon appeared in the armory. When the traditional worship rituals of this weapon were concluded, it started moving toward the east on its own. Shantinath followed the Chakra with his armed forces. Most of the kings on the way surrendered. After defeating the remaining few Shantinath became a Chakravarti (A Sovereign King).

Renunciation and Spiritual Practices
Slowly and steadily all his Karmas to live in palace and rule as a king was over. He realized the real purpose of his life, his ultimate goal to be achieved in this very life span. He handed over the responsibilities of the kingdom to his son Chakrayudh.

For the entire year from that time, he distributed wealth among the people. One day, along with thousand other kings, he came out of the palace, removed his hair with his fist, uttered, “Namo Siddhanam” (I bow down to all liberated souls) and became an ascetic.

He went roaming place to place and meditating. Lots of problems came in his path but they all had to surrender to Lord Shantinath’s feet. Due to his pacifying glow of compassion all the animals around him used to come near him and sit peacefully. For one long year, Lord Shantinath did hard practices and remained engrossed in meditation to realize the self.

Omniscience and Nirvana

After wandering as an ascetic for one year he returned to the same jungle of Hastinapur Town, where he had taken renunciation. There on the ninth day of the bright half of the month of Paush, while meditating under a Nandi Tree, Lord Shantinath attained Omniscience. His first discourse was on the subject of disciplining the senses. In his first religious discourse his son, mother, wife, all the people of Hastinapur and many people from all around came. Under the influence of the Pravachan Chakrayudh also took diksha (renunciation) and started his journey towards Moksha in the end.

He came to the Sammet Shikhar after a long period of preaching and propagating true religion. There, along with nine hundred other Omniscient ascetics, Lord Shantinath started his final meditation to shed the non-destructive karma. On the thirteenth day of the dark half of the month  of Jyeshtha Lord Shantinath attained Nirvana.

SIX FUNDAMENTAL TRUTHS RELATED WITH THE SOUL

Here are the six fundamental truths related with soul, preached by the Tirthankaras (The Enlightened Masters) and explained by Shrimad Rajchandra.

"Those enlightened, who have attained true knowledge of Self, have described the following six fundamentals as the supreme abode of right faith".

1. Soul Exists - First fundamental:

‘There is an existence of the soul’. As there is an existence of physical objects like pot, cloth, etc, so is the existence of soul. As the properties of pot, cloth, etc. are the evidence of their existence, so the obvious property of consciousness to manifest itself as well as others is the evidence of the existence of soul.

2. Soul is Eternal - Second fundamental:

‘The soul is eternal’. A pot or a cloth stays as such for some time; but the soul stays forever. The pot and cloth are composed of some materials, but the soul is a substance on its own because it is not possible to produce a soul. Consciousness cannot arise out of any composition, so it is not a product. Because the soul is not created, it is nonperishable. As what cannot be produced cannot merge into anything else.

3. Soul is the Doer of its Action - Third fundamental:

"The soul is the doer (Kartä)’. All objects are associated with purposeful activity. All of them are seen with some or the other process that causes alterations. The soul also is imbibed with activity. Having the actuation, it is doer. The omniscient Lords have described three types of such actuation. In the absolute state when the soul stays tuned to its pure nature, it is the doer of that nature; in normal practice (which can be experienced; which comes in close contact), it is the doer of material Karma; and nominally, it is the doer of physical objects like buildings, towns, etc.

4. Soul Bears Consequences of its Action - Fourth fundamental:

‘Soul bears consequences’. (Soul is Bhoktä) All activities are fruitful. It is the obvious experience that whatever is done has its consequences. Consumption of poison or sugar and contact with fire or snow do not fail to produce their respective consequences. Similarly, if the soul indulges in defiled or undefiled state, that state too is bound to be fruitful and it produces consequences.

Thus being doer soul is Bhoktä and it bears the consequences as well.

5. Soul Can Be Liberated - Fifth fundamental:

‘There is liberation’. Soul has been described above as being doer of material Karma and being subject to their consequences. Those Karma can, however, be terminated as well; because even if prevailing defilement etc. are very acute, they can be reduced by discontinuance of practice, by avoiding contact and by calming them down. They are reducible and can be destroyed. The state of bondage thus being destructible, the pure state of soul devoid of all bondage is the state of liberation.

6. Means to Achieve Liberation - Sixth fundamental:

‘There are means to achieve liberation’. If bondage of Karma simply continues to occur, its cessation can never be visualized. There are, however, factors like right faith, right knowledge, right conduct, conviction, staying tuned to soul, detachment, devotion etc. that are manifestly opposites of the bondage of Karma. By the intensity of these means, the bondage gets loose, gets pacified and can be destroyed. Therefore, knowledge, faith, restraint etc. are the means for attaining liberation.

These six fundamentals, which are termed by the blessed enlightened as the supreme abode of right faith, have been narrated here in brief. The soul that is closer to liberation would easily find them accurate and entirely convincing. Consideration of these aspects in all perspectives would lead to the rise of discernment within. The supreme entity has pronounced these six fundamentals as beyond all doubts. Discernment arising from these six aspects can be helpful to the soul in comprehending its true Self.

The enlightened entities have laid down the teaching of these six aspects for removing the sense of ego and attachment of the worldly soul that arises from its dreaming state, which has been prevailing since time without beginning. If the soul realizes that its true nature is beyond that state, it would easily gain awareness and obtain right faith. By gaining right faith, it would attain liberation in the sense of realizing its true Self. The sense of exultation, grief or other interaction would not occur to it from any perishable, impure or such other impact. That awareness would lead it to experience, from close proximity, its own natural purity, perfection, imperishability and boundless joy.

It has been accustomed to identity itself with unnatural states. It would now gain a clear, visible, vivid, manifest experience of being completely distinct from such states. The interaction with the perishable or such other objects would not be viewed by it with the sense of desirability or undesirability. It would feel gratified with the knowledge and experience of its own true Self as being the abode of perfect greatness, free from any affliction of birth, old age, death, disease etc.

All the people, who are convinced of the soul, by the appropriate description of these six fundamentals by the supreme entities, have realized their true state. In the past, such people have gotten free from worries, disease, afflictions and all other interactions; presently such people do get free and the same will happen in the future.

Let our highly devoted obeisance be to the enlightened entities who have laid down the path to abide at ease within the true self that can forever end the affliction of birth, old age and death.

The true nature of the soul can arise by daily and continuous adoration of their innate compassion. Lotus like feet of such enlightened may always stay within our hearts.

It is not possible to define the attributes of the enlightened, the adoption of whose instructions easily leads to the manifestation of true Self as evidenced by these six fundamentals. By such manifestation, the soul gains fearlessness that arises from the attainment of everlasting bliss.

By their innate compassion, the enlightened entities have conferred the supreme disposition without desiring any thing whatsoever and yet have never conceived that so and so is my pupil or is mine because he is my devotee. Repeated obeisance with intense devotion is to such enlightened entities.

Such entities have laid down devotion for the true Guide solely for the benefit of Pupils. They have prescribed devotion so that the tendency of pupils may stay towards the state of the Guide’s soul, self-indulgence may come to an end by witnessing their unprecedented attributes and the true Self may be easily visualized. Our all time obeisance will be to that devotion and to those enlightened entities.

Omniscience has of course not been presently manifested. It has, however, been clearly known as a potentiality from the words of the enlightened entities. Omniscience exists as a matter of faith, as a state to be contemplated and a state to be aspired; and from the absolute point of view, it is prevalent within. Repeated obeisance with supreme devotion is to the benevolence of the enlightened entity, by whose grace this soul easily got worthy of attaining omniscience that manifests the unobstructed bliss.

article courtesy: Jain Philosophy & Practice

A REAL INSPIRING STORY OF ILACHI KUMAR

In ancient times there was a town named Ilavardhan in which there lived a businessman named Dhandatta. He had a wife named Ilachi who gave birth to a very lovable and handsome boy. That being the only son, the parents deliberately kept him nameless. As a son of Ilachi, he came to be known as Ilachiputra. He was reared with all the loving care and attention in the midst of luxuries. In due course he grew to be a handsome youth and as such started being called Ilachikumar. His parents were now eager to get him married. Being the only son of a well to do family, many people offered their daughters in marriage. His parents prepared a list of selected names out of them and asked Ilachikumar to choose any one that he liked the most. But Ilachikumar could not make any selection.


One day a party of acrobats came to the town. During those days, there were no stadiums where acrobats could play. They had to show their skills on the open streets. Beating the drums in token of their arrival, those acrobats planted the poles in an open area off the main street and connected them with ropes. Many people assembled there to watch the show. The acrobats ascended the pole one after another and started demonstrating their skill of playing on the rope. They were walking and jumping over the high rope. People were very fascinated by the performance. Ilachikumar also had come there to watch the show. While watching the performance of the acrobats, his attention was drawn to the young girl of the chief of acrobats. She looked very smart and was dancing very gracefully to the tune of the drums with ringing jingle bells on her feet. Ilachikumar got too much enamored by her and could not move his glance from her.


At the end of the show, the acrobats came down the rope and started collecting money from the people who had assembled for the show. People were very pleased with the performance and paid handsomely. Thus collecting good amount, the acrobats left the place and every one went home. Ilachikumar also had to go home. He was however so much fascinated by the girl that he remained absorbed in thoughts about her and could not fix his mind anywhere else. At lunchtime his parents called him to join. There too, he remained silent and finished the lunch without uttering a single word. His parents had never seen him so serious and wondered about his absent-mindedness. His father asked him about the reason for his seriousness, but he kept quiet. After the father left, the mother lovingly asked him to speak out whatever was in his mind. Ilachikumar said that it was no use telling her about that. As she repeatedly asked him, he finally replied that his mind was attracted towards the girl of the acrobats and he wanted to marry her.


His mother was taken aback to hear that. She said that she could get him very beautiful and lovable girls from well to do families and asked him to forget that wretched acrobat girl. He replied that no other girl would attract his mind and he wanted to marry only that girl. Realizing the firmness of his mind, the mother told her husband about their son’s intentions. Dhandatta was shocked to hear this. He tried to dissuade the son from his intention but Ilachikumar remained firm. Dhandatta was a sensible man. He could see that Ilachikumar would not stay peaceful without that girl. He did not want to lose his son for the sake of prestige. He therefore called the chief of acrobats and requested him to give his daughter in marriage to Ilachikumar.


The acrobat however said that he could not do that because he was bound by the convention of his tribe. Dhandatta thought that he might be looking for getting money for the girl. He therefore offered to give as much wealth as the acrobat wanted for agreeing to marry his daughter to his son. The acrobat however declined his offer and replied that he could not break the convention. Dhandatta then asked him about his tribal convention. The acrobat said that he could give his daughter only to the person who could win an award from a royal court by pleasing the king with his acrobatic skill and would give dinner to his community out of the prize money. Dhandatta was disappointed to hear that because it was apparently impossible for his son to fulfill that condition. He explained to his wife what had happened. She called her son and said that the girl would marry only to an expert acrobat and asked him to forget her.


Ilachikumar did not give any reply. He however could not change his mind. He felt that he could not survive without that girl and was willing to make any sacrifice for her. He was even prepared to learn the acrobatic skill for that purpose. His parents were baffled by his silence but thought that he would come to senses in due course. They felt confident that Ilachikumar could never become an expert acrobat. As Ilachikumar continued to remain absent minded, they tried to divert his mind. All their efforts however failed and Ilachikumar stayed bent upon getting that girl somehow. When the acrobat group therefore decided to leave Ilavardhan, Ilachikumar secretly slipped from his home and left town along with them.


He discarded his fancy clothes and donning the course clothes of the acrobats, he started learning their skill. He was smart by nature and used all his diligence to learn the acrobatics. The girl too got enamored of him and helped him in all possible ways to learn the skill. With her help, he could easily master the skill and soon became an expert acrobat. In due course, when the group reached the city of Benatat, he requested the father of the girl to organize a show at the royal court there. Thereafter, the chief went to the king and requested him to watch the performance of the young acrobat and to award a suitable prize, if it was thought fit.


The king agreed and accordingly the acrobats fixed the poles in the compound of the royal palace, where the officers of the state and elite of the city were invited to watch the performance. At the right time, the king occupied his seat in the balcony of the palace. Bowing to him, Ilachikumar went over the pole and then jumping over the rope, he started displaying his acrobatic skill. He was tightly walking over the high rope intercepted with risky jumps and summersaults. It was a superb performance. No one had ever watched such acrobatic feats. Every one was highly fascinated by his skill. Ilachikumar was feeling gratified by the appreciation of the people. He thought that it should have been enough for pleasing the king too. He therefore came down and bowing to him again, he requested for an appropriate award.


The king was however more fascinated by the young girl than by the performance. He thought that he could easily gain her, if he somehow got rid of the acrobat. He therefore pretended that his mind was too much occupied with the problems of the state and could not give attention to the performance. He therefore requested Ilachikumar to show his skill again. Accordingly, Ilachikumar got over the rope again and displayed his skill. At the end of that show when he came down, the king pretended to be drowsy and asked him to show the performance again. Ilachikumar could not believe that. He suspected that there was something wrong somewhere. Since he was however keen to gain his long cherished goal of getting married to the girl, he decided to try again.


He again started the ropewalk, which to him was as easy as walking on the plain surface. He triumphantly looked around. From that height, he noticed, at a little distance, that a beautiful woman was offering sweet food to a monk. She was in the prime of her youth and was very attractive and highly graceful. Ilachikumar was however surprised to observe that the monk was not even looking at her. He was amazed to see that while he himself was hankering for the acrobat girl, the monk remained totally unaffected in the presence of that lovely woman. He was struck by the detachment of the monk. He compared the girl of his choice with that woman. The acrobat girl was no doubt attractive but the woman there was far more attractive. What could have been the force that kept the monk aloof in presence of that woman? And while remaining aloof, happiness was evident on his face! This detachment of the monk raised a quick train of thoughts in the mind of Ilachikumar.


"How come, I do not get detached, even though I have been repeatedly asked by the king to show the performance!" He recalled the excuses of the king for making him perform on the rope again and again. He could suspect that the king was in all probability attracted by the girl and was waiting for his fall from the rope. "In that case I would never secure the girl for whom I have abandoned my home and the parents.” The happiness that he was looking for, was an illusion. At home, he had been a little exposed to the religious principles. He had learned about the soul within the body and its immense capabilities. He realized that his achievements as an acrobat must have been due to that inner capability. That monk could remain unaffected, because he remained tuned to his soul and stayed vigilant about the pitfalls. "As an acrobat, I also have to remain constantly vigilant, because the slightest unawareness on my part can result in fall from the height and consequent death. Why then, should I not use the same vigilance for the sake of the spiritual uplift?"


He had treaded a long path of spiritual pursuit in earlier life. The impact of that achievement was lying subdued within, waiting for an opportunity to manifest itself. The sight of the monk provided the needed opportunity. He became fully awakened realizing that he was the soul and all the other situations were simply illusory. While on the rope, he dwelt deep into his Self and attained omniscience. Then he quietly climbed down and bid farewell to every one, as he left the place.


Key Message:
The focus of this is on the principle of detachment. Attachment can be to materialistic things or to people/feelings. Often times, attachment causes us to behave in ways that may be hurtful to others and/or inconsistent with the principles of Jainism. We should strive to minimize our attachments (i.e. detach ourselves) and focus on our souls. Our souls don’t require any type of attachment to materialistic things or people in order to attain omniscience. A soul is completely detached and leaves everything behind when it moves to the next life.