NIRJARA

 

     It is true that the Siddha Atma do not concern themselves with the affairs of men-- neither does the Over- Lord of theology, for the matter of that, else we should not have terrible slaughter of men in wars to say nothing of other calamities which periodically befall mankind --but it is no less true that no righteous request of any true follower of Theirs ever remains unsatisfied. The explanation of this seemingly inconsistent statement is to be found in the fact that the will of a true believer (he who actually believes that the Holy Ones are possessed of all kinds of perfection, and are now residing at the top of the universe, enjoying the highest form of bliss) is potent enough to attract to itself all kinds of conditions of prosperity, and is also capable of drawing the attention of the higher order of beings (residents of heavens and other kinds of powerful beings) who can grant every wish in the twinkling of an eye.

 

     To revert to the rules of conduct laid down for an ascetic, it is to be observed that he does not adopt the life of hardship under any external compulsion, but from a conviction of its being the only path to perfection and joy. He knows that every weakness overcome is a clear gain, and remains cheerful under the severest trials and mishaps. As he advances steadily along the path, he soon begins to feel the natural delight of his soul, compared with which the ease and pleasure of millionaires and great potentates of the world loses all its fascination in his sight. Onward and onward does he press, making fresh conquests everyday till the all-illumining effulgence of Kevala Jnana bursts on his consciousness from within, on the breaking up of the clouds of ignorance and sin amassed together by the four kinds of his Ghatia karmas. The shock of the destruction of the last knot of karmic bonds is felt by the Rulers of the heaven- worlds, and they immediately set out to offer worship and adoration to the conquering Jiva Worshipped and adored by Devas and men, the Conqueror lingers in the world of men till His Aghatia karmas are worked off, when He rises to the top of the universe to reside there, for ever, in the enjoyment of all those divine qualities and attributes which people associate with their Gods.

 

     It would not be amiss to say a few words here about the nature of the 'shock', which is occasioned by the manifestation of omniscience. It arises from the breaking asunder of the karmic chains, and the bursting forth of the pure effulgence of Will determined to manifest itself in all its natural splendor. The force of will exerted for the destruction of the karmic knot sets up powerful vibrations all round which, impinging on the finer material of bells and other things in the heaven-world, set them resounding without any visible cause. These are noticed by Devas, who ascertaining their cause with the help of the Avadhi Jnana with which they are endowed from birth, at once proceed to do reverence to the Master. The destruction of the ghati karmas, it should be pointed out, is accompanied by many kinds of changes in the system of the Muni who make a conquest of his lower nature; sense-perception is lost once for all and for ever, nerve currents are straightened out and lose their Jnana and darsana obstructing crookedness, and the Karma and taijasa Shareers are burnt up to ashes, as it were, though they still retain their form owing to the influence of the remaining four kinds of karmas. The reason for this is that our nervous system consist of nervous 'threads' which under the influence of the customary forms of activity have become arranged in certain forms, so that when we check the activity of the senses and prevent the mind from wandering in its usual haunts, holding it to a particular point, a kind of strain is produced which tends to unloosen the very structure of nerves and the knots formed by them. If we now persevere in the attitude of concentration for a 'sufficiently long period of time, these nervous 'threads' would become completely detached from their old groupings, and fall apart. The ascetic, who knows that the natural 'light' of his soul is obscured by the 'bushel' of matter, and knows how to remove the cover, concentrates his mind on those centers of his nervous system, which are the least obscured and affected by matter. As he perseveres in concentration on these centers, the nervous 'threads' which enter into the 'warp and woof' of the 'bushel' are loosened and detached from one another, and dispersed in all directions, leaving the effulgence of pure 'Light' free to manifest itself. For this very reason, the liability to sleep, which arises from the preponderance of matter in certain centers of the brain, is also destroyed prior to the attainment of Kevala Jnana.

 

     Dhyana, or concentration of mind, thus, is the direct means of the attainment of Moksha. It not only enables one to purge one's consciousness of all kinds of evil passions and inclinations by preventing the uncontrolled wandering of mind, but also destroys the veil of matter which bars the manifestation of one's divine powers and attributes-- omniscience, bliss and the like. It is, therefore, not surprising that the Scripture should describe it as the sole means of escape from the bondage of samsara, and should lay down the most minute instructions for its practicing.