Will and
Eagerness
The basic question is that the basic postulates of
every spiritual development, i.e., will and eagerness to realise the real
nature of self cannot be developed through any mechanical formula. They
emanate from within only by experience which in turn is gained mainly by
thinking process. Capacity to think and to distinguish, is the only
feature which distinguishes a human being from the rest of the animal
world. It follows, therefore, that the more we develop our thinking
process the more we are utilising our existence as a human being. If an
intelligent survey of human behaviour is carried out it will be noticed
that most of us do not bestow proper thought and study our day to day
experiences in life. We take many things for granted and do not bother to
analyse the factors leading to a particular happening in our life or in
the lives of those around us. So, to develop the habit of objective
observation of everything that happens to us as well as around us is the
first essential. This habit of objective observation will naturally
introduce in our thinking process the principle of Nayavada (doctrine of
multiple aspects) and our power of tolerance and understanding will go on
increasing.
Thinking process has its own dynamism. By its very
nature it can never remain stagnant. Therefore if a human being, allows
the thinking process to go on, is bound to reach a stage of approaching
reality. At that stage he realizes the real cause of his pains and
pleasures, and once he realizes he tries to adjust himself to the
situation. He is now ready and willing to experiment. Every experiment in
the spiritual field brings unique and interesting results, giving further
impetus to make progress. This surely results in ‘will and eagerness',
referred to above as ‘basic postulates of spiritual progress'.
Anuvrata-Mahavrata - To those who are
able to develop will and eagerness to go further in the spiritual journey,
the Jaina seers have provided a sort of modus by the operation of which a
positive achievement can be made. This modus covers the whole range of
actual living. Distinction is, however, made between the life of a monk
who has renounced the world, and the life of a house-holder who has to
discharge all worldly duties and at the same time, wants to be free from
the shackles of karmas. However, since the destination of both the monk as
well as the house-holder is the same, the basic practice, they are
prescribed to follow is the same. The difference is only in the degree,
considering that one has renounced the worldly affairs while the other has
to encounter all sorts of worldly conflicts. The milder form of practice
prescribed for a house-holder is called ‘Anuvrata' and highest and
strictest standard is prescribed for the monks having renounced the world
and aspiring to attain emancipation. This is called ‘Mahavrata'. Before
discussing the details of these practices, it would be quite necessary to
understand the process by which a proper mental and emotional attitude can
be prepared for performing these practices in true spirit.
Objective observation - It is easier to
observe objectively the phenomena which are impersonal to us than to bring
objectivity to the personal phenomena which come only by cultivating a
habit. The cultivation of this habit remains not so difficult if on every
occasion of pleasure and pain we seek within ourselves their causes and
try to go deeper in our enquiry as to their propriety and their impact on
our character building. We are bound to experience that once this process
of objective observation becomes habitual, the impact of emotional
upsurges of pleasures and pains on our psyche becomes blunted. So the
first requirement is the habit of objective observation of all the
personal and impersonal occurrences in life.
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