TEN
UNIVERSAL VIRTUES
SUPREME
Munishri Ram Kumar
Nandi
English Rendering by:
Naresh Chandra Garg (Jain)
M.A. (English & Hindi)
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Monkshood Name Muni Kam Kumar Nandi
Birth Place Village Khawat Kappa, Distt. Belgaum (Karnataka)
Father’s Name Late Shri Bhimappa
Mother’s Name Shrimati Ratnva
Brothers Four brothers
Sisters Three sisters
Real Name Shri Bhramappa (fourth child of the family)
Date of birth 6th June, 1967
Renunciation year November, 1988
Place of Celibacy Vow Ankloose (Maharastra)
Celibacy Vow & Gandhar Acharya Shri Kunthu Sagarji
Initiation ceremony by
Place of Initiation Ceremony Holy mount Shri Sammed Shikher ji
Teachers of Jain thought 1. Acharya Shri Vidhya Nand ji
2. Upadhaya Shri Kanak Nand ji
Study of Languages Kannad, Hindi, English, Sanskrit, Prakrit, Marathi
and Brahami script
Daily Routine
Constant
meditation, incessant study (reading, writing, learning of sacred books), delivering
sermons and religious
discourse
Up-to-date Chaturmas Under the supervision of Gandhar (Four-month rainy season Acharya Shri Kunthu Sagarji at Aara stay) (Bihar), Baraut (U.P.),
Muzaffarnagar (U.P.), Rohtak Haryana)
Under the supervision of Acarya Vidya Nand ji at Kundkund Bharati, New Delhi.
Independent at Baraut (U.P.) second time Saharanpur
U.P.
MANGLACHARANAM
‘Mokshmargsya
netaram bhataram karambhubhritam
Gyataram
vishvtatvanam bande tadgunlabhde’
“I bow to the Lord, the promulgator of the path of liberation the destroyer of 'Karma' and the knower of the whole reality, so that I may realize these qualities.”
· from ‘Sarvartha Siddhi’
Written by Acharya Pujyapadaswamy
Dedicated to:
The Enlightened Souls who attained soul’s ultimate goal -
Salvation i.e. to the 24 Tirthankaras
It gives me genuine pleasure to learn that my talented and worthy submissive disciple Munishri Kam Kumar Nandi is marching ahead on the thorny path of nude Jain monkshood devotedly and undauntedly by the challenges of ‘Mithya Dristi’ i.e., mundane souls with evil perception. Although he has seen only twenty seven springs of his life so far and he is too young both in his physical age and spiritual age to fully grasp the deep Jain philosophy, which has come to perfection by and by, starting from the 1st Tirthankara Aadi Nath ji (Rishabh Deva) and culminating to lofty heights by the time of the last 24th Tirthankara, Lord Mahavir. Yet he is doing miracles in his spiritual attainments. I initiated him to the holy tradition of nude Jain monkshood in February 1989 at the holy Jain place of pilgrimage of Shri Sammed Shikherji also known as Parshwa Nath hills. He is only twenty-seven years old now and his spiritual age is only six years as yet; still he carries an old head on his young shoulder. His devotees are bringing out this first English edition of his Hindi sermons on Ten Universal Virtuous (Dash Lakshan Dharma) specially dear to the Jains. This noble soul delivers sermons, which are both instructive and inspiring.
I wish him every success in his sincere endeavor in conveying the superb message of Jainism to the entire humanity.
Gandhar Acharya Kunthu Sagar
Self is self, and Matter is matter,
The twain can never
meet in one.
Ever since I renounced home in November, 1988 and took celibacy vow at Ankloose in Maharashtra state; and thereafter Gandhar Acharya Shri Kunthu Sagar ji Maharaj initiated me as a nude Jain monk in February, 1989 at the holy mount Sri Sammed Sikharji, I always aspired to kindle the flame of eternal truth in man by creating a stir in his thought-realm. It is my confirmed belief that by gradual change in ‘outlook’ on life i.e., the tendency of looking to the needs of external body alone, the blessed souls, who ‘in-look’ i.e., look to the inner soul ultimately attain salvation one day. Because so long as their inner soul slumbers and the body or the outer man awakes, they rejoice in material pursuits and sensuous pleasures. But when their inner soul awakens their bodily requirements go in deep slumber. In that state the soul alone exists but the physical body perishes. In the absence of the body they get rid of the cycle of births and deaths; for when they become ‘independent’ i.e., depend on the inner or their real self, they become truly independent from carnal desires and physical objects and their spiritual existence alone subsists.
This book describes in detail the Ten Universal Virtues enumerated differently by renowned scholars in Jain scriptures. The ten virtues are:
‘Dharma, Seva, Kshanti, Mridutvmrijuta, ch
Shotmath, Satyam
Akinchanyam,
Brahm, tyagshch, tapashch, sanyamshcheti’
(Acharya Amritchandra, Sloka 208)
1. Uttama Kshama - Supreme Forgiveness (To observe tolerance whole-heartedly, shunning anger.)
2. Mardava - Tenderness or Humility (To observe the virtue of humility subduing vanity and passions.)
3. Arjaya - Straight-forwardness or Honesty (To practice a deceit-free conduct in life by vanquishing the passion of deception.)
4. Shaucha - Contentment or Purity (To keep the body, mind and speech pure by discarding greed.
5. Satya - Truthfulness (To speak affectionate and just words with a holy intention causing no injury to any living being.)
6. Sanyam - Self-restraint (To defend all living beings with utmost power in a cosmopolitan spirit abstaining from all the pleasures provided by the five senses - touch, taste, smell, sight, and hearing; and the sixth - mind.)
7. Tapa - Penance or Austerities (To practice austerities putting a check on all worldly allurements.)
8. Tyaga - Renunciation (To give four fold charities - Ahara (food), Abhaya (fearlessness), Aushadha (medicine), and Shastra Dana (distribution of Holy Scriptures), and to patronize social and religious institutions for self and other uplifts.)
9. Akinchanya - Non-attachment (To enhance faith in the real self as against non-self i.e., material objects; and to discard internal Parigraha viz. anger and pride; and external Parigraha viz. accumulation of gold, diamonds, and royal treasures.)
10. Brahmacarya - Chastity or celibacy (To observe the great vow of celibacy; to have devotion for the inner soul and the omniscient Lord; to discard the carnal desires, vulgar fashions, child and old-age marriages, dowry dominated marriages, polygamy, criminal assault on ladies, use of foul and vulgar language.)
These ten virtues have been divided in two parts on the basis of ‘Paryaya-Naya’ i.e., the model point of view, and ‘Dravya-Naya’ i.e., the substantial point of view; or in spiritual terminology ‘Vyavahara-Naya’ i.e., the practical point of view and ‘Nishchaya-Naya’ i.e., the realistic point of view. The householders are ordained for partial observation and the ascetics for absolute observation of these virtues. From the above view points these ten virtues have been further classified into forty categories. The adjective ‘Supreme’ has been used with these ten virtues with three viewpoints:
(i) Forgiveness given with perfect faith is called supreme forgiveness.
(ii) Forgiveness given by an ascetic who observes the great vows is known as supreme forgiveness.
(iii) Ordinarily the virtue of forgiveness has been assigned the first place among virtues and is regarded superb in the world; from this viewpoint also forgiveness is the supreme virtue.
Pertaining to the use of the adjective ‘Supreme’, the sermon of Acharya Uma Swamy is also worth remembering:
‘Utamkshmamardvarjvshochstyanymtpstyagaiknynybrhmyrari Dharma’
(Tattvartha Sutra: Section IX, Sutra 6)
There are other versions of ten virtues in Jain philosophy:
‘Athahimsa kasha Satyam, shuchi
shradhendryasanyam,
Danmijaya
tapodhyanam, dashakam dharmsadhnam’
It means religion has ten ways and means:
1. Ahimsa - Non-violence
2. Kshma - Forgiveness
3. Satya - Truthfulness
4. Shuchitva - Purity
5. Shradha - Faith
6. Indriya Sanyam - Restraint on senses
7. Dana - Charity
8. Puja - Devotion or worship
9. Tapa - Penance
10. Dhayana - Meditation
‘Sanyam
sunritshoch, brahmakichanta Tapa,
Kshanti
mardvmrijuta, muktishch dashdha sa tu’
It means, this religion which preaches universal well-being is of ten kinds:
1. Sanyam - Self-restraint
2. Satya - Truthfulness
3.
Pavitrata - Purity
4. Brahmacarya - Chastity
5. Akinchanya - Non-attachment
6. Tapa - Penance
7. Shanty - Peace
8. Vineysheelta - Humility
9. Nishkapat Vyavhar - Deception-free conduct
10. Mukti - Liberation
‘Sevya kshantimrardvmarjvshoye ch
sanyamtyago
Satyo
tapo brahmakinchanyanilop dharmvidhi’
(Acharya Hemachandra: Yogashastra Prakash 4, Sloka 13)
It means religion consists of ten-fold currents:
1. Shanti - Peace
2. Narmarta - Humility
3. Arjava - Non-deceitfulness
4. Shaucha - Purity (in thought, speech and action)
5. Sanyam - Self-restraint
6. Tyaga - Renunciation
7. Satya - Truthfulness
8. Tapa - Penance
9. Brahmacarya - Chastity
10. Akinchanya - Non-attachment
I hope that by a sincere attempt to follow and practice in daily life the ten universal virtues vividly explained in this book, every aspirant for eternal bliss will undergo a vast change in his life and will realize the real meaning and purpose of man’s existence in this world.
Veer Nagar, Jain Bagh
Saharanpur
In this modern scientific age of advanced electronic printing so many books are printed daily that even a sincere reader of literary taste cannot read all of them in his whole lifetime. This short treatise on Jain philosophy written purely in a missionary spirit throws ample light on the ten universal supreme virtues of Jainism. An honest and vigorous attempt to follow these supreme virtues in daily practical life of give and take even by a religious layman will usher in an era of peace and harmony both in individual life and social life. Consequently will relieve this war-torn world from its maddening strife for physical achievements and sensual pleasures at the cost of health, happiness, peace and morality.
In truth, Jain philosophy of non-violence, truth, renunciation, non-attachment and chastity is a panacea for this ailing humanity, which has been aspiring for eternal peace and happiness for long. This book dealing with ten universal supreme virtues of Jainism will provide mental and spiritual food to the seekers after truth and non-violence. The author, Munishri Kam Kumar Nandi, a great saint fully detached from all worldly allurements has tried to explain in a lucid style, the virtues of forgiveness, humility, honesty, contentment, truthfulness, self-restraint and chastity, through simple anecdotes from every day life and by giving illustrations from various Jain and non-Jain scriptures and quoting from great renowned scholars. In truth, like ‘see-through’ a character in Gallsworthy play ‘Strife’, the young saint always carries a lantern of right knowledge in his hand ‘to show, what is there; no more, no less’ in the sacred Jain scriptures, which store the message of the twenty four Jain Tirthankaras - the same as it had its spontaneous outburst from their mouths in the times immemorial.
The learned nude monk aims at imparting the true message of Jainism to one and all ‘to kindle the flame of good ideas and restraint bad feelings in man.’ He is hurried but not worried to hand over the cultural heritage of Jainism to the present and future generations of mankind, undeterred and unhindered by all challenges of the materialistic world; for this young soul has ‘miles to go and miles to go, before he sleeps.’
I am highly grateful to His Holiness Munishri Kam Kumar Nandi. He during his Chaturmas (four months rainy season stay) at Jain Bagh, Veer Nagar, Saharanpur, in the year 1994, when I first came in contact with him, entrusted me with the pious work of giving English rendering to and enlarging his Hindi sermons on the Ten Universal Virtues ‘Dash Lakshan Dharma’. He advised me to utilize the remaining years of my transitory life in self uplift and social service. I hope this spiritual torch of Jain precepts will show light of truth and peaceful coexistence to the benighted world treading the path of bitterness, intolerance and discord.
All suggestions for the improvement of the book both in language and subject matter are most welcome.
I cannot fail to acknowledge the valuable contribution of religious minded, charitable and benevolent persons for their financial assistance in publishing this book. All those, who have rendered their services in the publication work, deserve all praise.
N. C. Garg (Jain)
8/1121, Veer Nagar, Jain Bagh
Saharanpur
November 10, 1994
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Don’t merely talk of Faith, but talk with faith;
Don’t merely talk of Meditation, but talk with meditation;
Don’t merely talk of Knowledge, but talk with knowledge;
Don’t merely talk of Self-restraint, but talk with restraint.
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Manglacharan & Dedication
Message
Foreword
Preface
Hymn to five Divinities
Ten Universal Virtues
Prologue (Paryushan Parva)
1. Supreme Forgiveness
2. Supreme Tenderness or Humility
3. Supreme Uprightness or Honesty
4. Supreme Contentment or Purity
5. Supreme Truthfulness
6. Supreme Self-restraint
7. Supreme Austerities or Penance
8. Supreme Renunciation
9. Supreme Non-Attachment
10. Supreme Chastity
Epilogue (Kshamavani Parva)
Meditate upon the Supreme Deities Five,
Who grants boons to our heart’s desire...(Repeat)
Such is this miraculous hymn grand.
1. First make obeisance to the Arhanta Divine
Who banish all hurdles in no time ..........2
Lend infinite bliss and prosperity.
Such is this miraculous hymn grand.
2. Meditation of the Holy Siddhas enlightened
Makes the head, heart and soul refined ......2
Undone are the Karmas eight.
Such is this miraculous hymn grand.
3. The Acharyas endowed with thirty-six virtues main
Perform austerities and severe penance ......2
That dispels all greed, gloom and ignorance.
Such is the miraculous hymn grand.
4. The Upadhayas shower celestial mercy
And Knowledge of all scriptures impart.......2
That contributes to the well being of all
Such is the miraculous hymn grand.
5. All the saints observe the great vows
We pay our homage at their feet .............2
The whole mankind bows down to them.
Such is the miraculous hymn grand.
6. Who-so-ever dedicates himself to them
Is relieved from the pangs of birth and death..2
And is crowned with salvation - the supreme goal
Such is the miraculous hymn grand.
1. Arhants i.e., Perfect souls
2. Siddhas i.e., Liberated souls
3. Acharyas i.e., Masters - Heads of congregations
4. Upadhayas
i.e., Ascetic teachers
Prologue
The
Festival of Self-Uplift by the Holy Observation of Ten Universal Virtues
The Jain community like other communities throughout the world celebrates many social and religious functions annually. The superb Jain festival popularly known as ‘Paryushan Parva’ organized every year in the auspicious month ‘Bhadrapad’ of the Hindu calendar extends from the fifth day to fourteenth day of the bright fortnight. The festival ordains the Jains to observe the ten universal supreme virtues in daily practical life. Besides assuring a blissful existence in this world and the other world for every living being, it aims at the attainment of salvation - the supreme ideal for mundane soul. The non-Jains also express high reverence for this Jain festival. All members of Jain community- high and low, young and old, and males and females, participate with full vigor and zeal in the various religious rituals and cultural programs. They listen with rapt attention to the holy sermons of the saints and learned Jain scholars arranged during the ten-day festival. In these celebrations lie dormant the seeds of the well being, peace and happiness of the common man. On the eve of this festival all activities, which add to social discord or bitterness are declared taboo from the temple pulpits. These celebrations harbinger social harmony and amity and preach the lofty Jain motto ‘Live and Let live’.
The ‘Paryushan Parva’ celebrated annually for self-purification and uplift is meant to adhere to the ten universal virtues in practical life; and leads us on the right path, far from the mad strife for material prosperity, which ultimately leads us to our true destination i.e., salvation. Two popular titles of this festival, viz. (i) Paryushan Parva and (ii) Dash Lakshan Parva are in vogue; but the mode of performance and aim of the festival is same. According to Sanskrit grammar the underlying idea of the festival and its interpretation is given below:
“Parismantadushayante dhante karmani yasimannasau paryushnm”
I.e., The celebration through which the karmic matter attached to the soul is totally burnt or vanquished (both internally and externally) is known Paryushan i.e., self-purification.
Various meaningful and sublime titles have been assigned to this festival in different Jain scripture; e.g.,
Parva Raj - The festival which carries a special and greater significance; its celebrations spread over a longer duration and it is more soul-stirring than any other Jain festival.
Maha Parva - It is an ancient and chief of all Jain festival.
Dash Lakshan Parva - The festival for the observance of ten universal virtues; viz., forgiveness, contentment, and celibacy, which aim at the uplift of the soul and are vividly preached and practiced during the festival.
Paryushan Parva - The festival through which an attempt is made to put an end to all vices, passions and lustful desires in thought, speech and deeds.
Paryu-Prasa - The festival in which one meditates upon the inherent virtues of the soul in thought, speech and action; or one attains peace of soul i.e., celestial peace.
Paryupshamn or Pajjusvana - The festival in which an attempt is made to obtain peace discarding all passions and lustful desires through various means; and observe harmony in the soul through the study of scriptures.
Pajjushana - This word of Prakrit language carries the same meaning as explained in Paryushan Parva.
Samvatsari Parva - The festival which is celebrated annually to subdue all passions and lustful desires. This title is popular to the Swaitamber sect of Jainism.
Paryushan Parva gives expression to the perfectly purified trait of the soul, through which one gets rid of worldly discords and allurements and one gets fully absorbed in the eternal truth on experiencing and realizing the true nature of soul. In other words we can say that the natural realization of the trio ‘the True, the Good and the Beautiful’ is fully possible only through Paryushan. In fact the other name of the Jainism, which is universal religion, is Paryushan. This festival puts an end to all evils in man; gives him realization of the eternal bliss, and spiritualism becomes alive by the celebration of this festival.
Since times immemorial the living beings have fallen prey to the bewitching worldly allurements. They are involved day and night in such a poisonous environment of lustful desires and sensuous pleasures that despite being cautioned time and again, they fail to rid themselves from the bondage of the net work of worldly illusions. Jain Acaryas have, through their sermons and ideal moral code of conduct, inspired the mundane souls to keep aloof from the blemishes of the world, which breed nothing but sorrow and misery for the mankind. But the insatiable ambition of man for sensuous pleasures, material comforts and luxurious life has always allured him since antiquity. Consequently man has bitterly failed to make distinction between self and non-self, and to understand the real nature of soul.
This festival has its own age-old history, but nothing definite can be said about its origin and since when it is being celebrated. In fact, the celebration of this festival is beyond the scope of known history. The truth is that spiritual matters like self-purification and renunciation cannot be measured by Time scale. When the auspicious month of Bhadrapad comes every year, the whole Jain community celebrates this festival unitedly without any difference of high and low, rich and poor. The Digambaras and the Swaitamberas, both sects of Jain community celebrate the self-uplifting festival with great enthusiasm. The fifth day of the bright fortnight of the holy month of ‘Bhadrapad’ is auspicious for both. The Digambaras celebrate this festival annually for ten days, from the fifth day to the fourteenth day of the bright half of the month. Whereas the Swaitamberas celebrate it only for eight days, and the fifth day is the main day of their celebrations held under the title ‘Samvatsari Parva’.
References about the celebrations of ‘Paryushan Parva’ or Dash Lakhan Parva are available here and there in ancient literary books as well; which show that it has been a popular festival since ages. The householders celebrate it jointly suspending all their business, agricultural and commercial activities for the time being. A fine description of the closing ceremony of this festival is available in the ‘Bhattarak’ era extending from 1350 AD to 1450 AD. In that age the house-holders got manuscript copies of the prominent holy books prepared by the scholars, and offered these to the ‘Bhattaraks’ and their disciples with due devotion at the end of ceremonies. Even today ‘Dash Lakshan Parva’ is the most suitable occasion for giving donations and charities; and on the last day of the festival the house-holders observe full day fast and make every attempt to donate to religious and social institutions in cash or kind some thing within their capacity. Very often the Jain scholars viz. poets and writers get their literary works initiated during the festival days and thus pay their homage to this grand festival.
‘Jin Datt Charit’ is an epic poem of Hindi language. The author of this literary work, the great poet Raj Singh finished this book on the holy day of 5th day, of the bright moon of ‘Bhadrapad’ in Samvat 1354. The learned poet Raj Singh chose this day for the initiation ceremony of his great book simply to immortalize the glory and significance of this day. The following verse of the poem throws ample light on the special significance of ‘Dash Lakshan Parva’ in the 14th century.
‘Samvat terven chauvane bhadav shudi panchami guru dine’
·
Jin Datt Charit
Similar to the modern age, the Dash Lakshan Parva was celebrated with great zeal and joy thousands of years ago as well; austerities viz. self-meditation, doing penance, fasting and study of holy scriptures were performed during that period. The householders purged their soul by keeping fast on the last day of the ceremonies and celebrated the closing ceremony with great pomp and show. When the ten day celebration are over, this festival leaves behind deep impress on the mind and heart of every Jain - young and old.
All Jains - Digambers and Swaitambers, will celebrate this sacred festival forever throughout India and abroad. The former appear to have the best pretensions to antiquity and cultural heritage and to have been most widely diffused; the later have only as yet been traced as far back as 5th century AD. The former are almost certainly the same as Nirgrantha, who are referred to in numerous passages of Buddhist Pal Pitakas and must therefore be as old as 6th century B.C. rather earlier. The Swaitamberas’ idea of exclusiveness appears to be one of recent growth. In fact, Jainism is a prehistoric religion propounded by the first Tirthankara Lord Aadi Nath. Upon all these grounds we think that the celebration of Paryushan Parva is a holy tradition coming down from the ancient past to the present times.
To sum up, Paryushan Parva is a grand Jain festival of self-introspection, self-enlightenment and self-achievement, which ultimately leads to the one and only one final goal, i.e., liberation or salvation.
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Do not minimize the value of ideals. They appeal to the imagination, stir the heart, stimulate the noblest springs of action, but ideal and practical must be blended into one harmonious whole. There must be no divorce between the real and ideal.
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1
(Uttama Kshama Dharma)
The word Kshama is derived from the root by the addition of the suffix ang and tap.
The word Kshama means patience, forbearance and pardon.
‘Kshama shatro ch mitre ch yatinamev bhushanam’ - Hito
To pardon an enemy or a friend both, is the jewel of Yetis.
‘Kshama virasey bhushanam’ - Forbearance is the ornament of the brave.
An eminent English poet writes:
O Man! forgive thy mortal foe
Do not give him blow for blow
Forgive him seventy times and seven
For all the souls in Heaven
Were both forgivers and forgiven.
Uttama Kshama is the first Dharma out of the ten Dharma of Jains. Ordinarily it means not to cause misery to any living being, or not to get angry on any unpleasant and unwanted happening. Forbearance (Kshama) is the inherent virtue of soul. When the soul degrades from its real attributes to ill nature, such a soul is called attached (raagi) or full of malice - ill-will (dwaish), etc., because soul is simple and forgiving by nature. Rightly has it been said: ‘To err is human; to forgive divine’.
Anger makes a man blind and maddens him, for ‘when eyes are blood shot, vision is limited’. Overpowered by anger, a man may commit anything right or wrong, and fails to make distinction between proper and improper, truth or untruth, and good or bad. In short, the Jain Acharyas have proclaimed anger as leading to degradation.
Discarding anger and getting stable in one’s real nature, is Kshama, Kshama is soul’s inherent wealth. Being endowed with this real wealth, this living being (jeeva) is called forbearing in disposition. Narendra, Devendra and Amrendra in this world (lok) and heaven (Parlok) worship a living being crowned with forgiveness after salvation. In Baras - Anupaikkha this very Kshama has been described as below:
Kahupatis puno, bahurangam
jadi havedi sakhadam, kundi kinchivi koham, tas Kshama hodi thamoti.
Krodhotpatinimita visimakroshadisambhave kalushyoparam Kshama.
Not to develop malice or ill-will despite confronting with unbearable causes of anger like defiance, chiding and bodily torture is Uttama Kshama. It has been well said; “The easiest and cheapest way of avenging an offence is to slight it, ignore it, forbear it, ‘forgive it, or, if possible, to forget it.”
While describing the true nature of Kshama in his book ‘Sarvarth Siddhi’ Acharya Pujya Pad Swamy has stated
Shrirsithitihetumargarth
parkulanyugachhti bhikshordushtjnakroshprhstavgyatadn
Shrir vyapadnadinan snnidhane kalushyanutpti kshma
Even when ill-natured persons heap abuses, ridicules, disgrace and beatings on the monks, who enter other regions to discover the cause of the real state of the body and indulge in twisting and torturing their body, the non-appearance of ill-will in these monks’ minds is Kshama. This very thing has been said in this commenting remark of ‘Niam-Saar’:
Vadhe satmurtsya parambrahmrupni mamapkarhaniriti paramsamrasi vsthitirutmkshma
To remain stable in supreme equanimitous thoughts on getting threat of being killed by persons given to evil perception (Mithya-Drasthi) for no reason, considering oneself formless Parma Brahma is Uttama Kshama. The following example reveals this very thing.
There was a saint named Aek Nath. He had a vow of bathing in the Ganga daily. His ideology of forgiveness and renunciation was highly talked of in the city. One Pathan also used to live in that city. Once he thought to test the saint. His house was on that very road by which the saint used to go for bathing in the Ganga. The next day when Aek Nath was returning after having a bath in the Ganga, the Pathan chewing a betel leaf, spit down from above his rooftop. Its shower fell on the body of Aek Nath also; hence the saint went back to have a bath in the Ganga again. This process was repeated a hundred times on that one day. Ultimately when the saint was returning after his one hundred and one time bath, the Pathan came down from his house top and falling down at his feet, started weeping and begging pardon, for his mischief and ill-doing. The saint said, “I am grateful to you for your good deed, because daily I used to bathe in the Ganga only once, but today I am lucky to bathe a hundred and one times due to you.” Great men have great thoughts. They never give up their celestial virtues. Saint Aek Nath, who belonged to this noble category, took this ill deed of the Pathan as a virtuous deed and pardoned him. On this earth there is no other greater virtue than Kshama. One, who is crowned with all the virtues, Kshama has been stated the embodiment of ascetics (Tapasvi); such as -
Kokilanam swarorupam, narirupam pativrata
Vidyarupam kuruparan,
Kshama rupam tapasvinam
The emblem of a nightingale is her own melody; the emblem of a lady is her chastity, the emblem of the wretched is their ignorance and the emblem of ascetics is forgiveness. The following memorable words are worth noting: “Humanity is never more beautiful than when praying for forgiveness, or else forgiving another.”
Pt. Ashadharji has stated about Kshama:
Ya kshamyati kshamopyasu
pratikatum kritagasa
Kritagasam tamichhanti
kshantipyushsanjush
The persons who observe Uttama Kshama towards those, who commit crimes against them, even on being capable of quick retaliation, are regarded by saints drinking the nectar of forbearance (Kshama-amrit) to be the destroyers of sins.
Noble persons think thus: “Though I have committed no crime against him, even then this man is showering his anger over me, abusing me; I am innocent. Considering this I must pardon him. He has accused me, yet no harm comes out of it to me. On the contrary I must take pity on him, in spite of his being angry; because this poor fellow is reaping sins by falsely accusing me. This sin will bring him innumerable sufferings. He has only abused me and not beaten. Even if he had beaten me, then it must be thought that he has not wounded me; on being wounded it must be thought that he has not parted body from life; even if he had parted body, then one must understand that he has not harmed my Kshama virtue. One who thinks in this or bears the miseries befallen on him with forbearance (Kshama), no troubles and misfortunes will visit him again. ‘Just as at the time of repaying debts one has to return the money of the money lender; similarly I had committed sins in my previous birth and now I am reaping their fruits in the form of sorrow, which is proper. If I suffer it with a spirit of forbearance, I shall become happy on getting rid of the debt of my sins.’ Thinking this no anger should be displayed.
A being gifted with forbearance (Kshama) never feels the prick of sorrow. Abuse him, as much as you can, have ill will against him as much as you like, even then he does not give up his Kshama virtue. In this respect the following remark of a great scholar is noteworthy: “If you are wronged, be bravely revenged. Slight it, and the work is begun; forgive it and it is finished. He is below himself who is not above injury.”
Once it so happened that when saint Tuka Ram had distributed all his belongings amongst the poor, one day the state of starvation arose in his home. His wife said, “What are you doing sitting idle here? Go and fetch a bundle of sugarcanes from the fields. We shall be able to pass the day anyhow by sucking them. Consequently, when Tuka Ram set out for home with a bundle of sugarcanes from the field; on the way beggars enveloped him and begged for sugarcanes. ” Tuka Ram gave one sugarcane each to every beggar. When he reached home, only one sugarcane was left with him. Seeing one sugarcane the hungry wife was enraged. She snatched the sugarcane from Tuka Ram’s hands and started beating him with it. As a result, the sugarcane broke down into two equal parts. Now her anger subsided. In spite of getting beatings from his wife, the calm and forgiving Tuka Ram spoke with a smile. “What a good wife! You have divided the sugarcane in two equal pieces. You suck one and I will suck the other.”
Seeing the infinite ocean of forgiveness and love in the midst of furiously raging fire of anger, tears rolled down from the eyes of the lady. Tuka Ram wiped off her tears with the fold of his turban, fed her whole of the sugarcane after peeling it. Howsoever cruel and angry a being may be, he becomes calm in the presence of a forgiver. Jain Acharyas have termed anger as the greatest enemy of human beings. If this enemy (anger) takes possession of a living being, it ruins all his virtues. It has been rightly said:
Krodho he shatru prathamo naranam,
dehsthito dehvinashnae
Yatha stith kashtgato hi vahi, sa aiv
vahivardahte ch kashtam
Anger concealed in the body of a man becomes the cause of his own ruin, just as fire hidden in wood destroys itself. Likewise anger on getting enraged kills the angered one. In this universe there is no such devil as will devour his mother. But this devil anger first eats up that very heart which breeds it as a mother and later on it eats up others as well.
On suppressing anger and enriching the soul through religion in the garb of Kshama is to ensure the path of Moksha i.e., salvation. It must be the goal of every living being. It alone is blissful.
Krodhanalsmutpano mahadaha
shaririram
Nirdahati tapovritam, dharm
dwepaynadiwat
The heating effect of the fire of anger ruins penance. It becomes the cause of a man’s self-destruction, as that of Muni Depayan.
In Soratha land there is a famous city named Dwarka, which had been rendered highly sacred by the birth of His Holiness Lord Nemi Nath, worshipped in all the three worlds. The rulers of that city were the ninth Narayana, Shri Krishna, and Balbhadra - sons of Vasudeva and cousins of Neminatha. One day Narayana and Balbhadra visited the religious conference (Samavsharan) of Lord Nemi Nath to pay their homage to the Lord. They were overwhelmed at heart on seeing the Lord. Their voice was exalted. Their whole body was thrilled, tears of joy burst out of their eyes. They paid due homage at the lotus feet of the Lord with great reverence and listened to His holy sermon sitting in the enclosure assigned to human beings. Balbhadra asked the Lord, “O Lord! How long will this Dwarka City founded under the holy guidance of Vasudeva and its wealth exist?”
The Lord replied, “After twelve years Dwarka will be burnt to ashes. Intoxicated by drinking the Yaduvanshis will cause terrible calamity to Depayan Muni; as a result, on getting enraged Depayan Muni will become the cause for the destruction of Dwarka.” On hearing this prediction from the holy mouth of the world teacher (Jagat Guru), Balbhadra came to Dwarka and got all the wine pots thrown in the forest of the Girnar Mountain. Depayan also went away to some other place leaving Dwarka. But who can shut out fate? Despite making numerous efforts, the words of Lord Jinendra cannot be proved wrong or falsified. A little time prior to the completion of twelve years Depayan Muni had the misconception that twelve years had lapsed. Therefore, he returned to Dwarka and sat down in meditation near the Girnar Mountain. At that very time, the Yaduvanshi Princes were returning after merry-making in the Girnar Mountain. Due to scorching summer heat, rendered restless with thirst they started searching for water all around. Meanwhile, they glanced water of the rainy season collected in a pond. Seeing this, the thirsty Princes began to drink the pond water. After some time they got intoxicated and started running and frisking to and fro. for the water in the pond was mixed with wine thrown by Balbhadra. While they were strolling they caught sight of the meditating Muni. Seeing him their anger knew no bounds for any reason, as if butter had been poured into fire. They started talking among themselves, “Oh! He is that very Depayan due to whom Dwarka will be burnt to ashes one day. He is a devil.” Saying this, they started hurling stones on him. Taking it a calamity befallen on him, the holy saint sat unperturbed in a calm posture. Later on when the royal princes started causing still greater torture, the holy saint lost his temper. Sparks of anger started emitting from his eyes. When Balbhadra got this information, he at once rushed to Depayan Muni and apologized. But the anger of the Muni could not be subsided. Overpowered by unbearable anger, the Muni died with a malicious feeling and was reborn as Vayanter Deva as a result his penance. Recollecting this incident of his previous birth through ill-begotten knowledge (Ku-vadhi Gyan), he put Dwarka city aflame out of anger and due to fierce flames Dwarka city was burnt to ashes.
From the above example it is established that the person who indulges in anger destroys himself and others as well. Therefore, it is wise to keep away from anger or shun anger. Anger instigates bitterness, shatters friendship, disfigures our composure, converts wisdom into folly and destroys fame and glory. This anger is a mental excitement. As soon as one gets excited, one becomes bereft of right thoughts due to which the power of reasoning and thinking is lost. Therefore, to live as a human being, it is essential for a man to be forbearing. No enemy can win over the man who is armed with the weapon of forbearance. If someone inflicts pain to a person practicing forbearance, in the end he suffers defeat.
A wealthy person named Daya Chand used to live in Ujjain City. He was forbearing, benevolent and a very light hearted man. His wife was named Akshama, but she was Akshama by name only. There was not even a bit of forbearance (Kshama) in her heart. In truth, she was a highly callous and ill-tempered lady. Right from dawn to dusk it was her inevitable routine to quarrel with every member of her family. She used to speak ill of her parent-in-laws in presence of her husband Daya Chand, and would say, “I will not live with your mother as she abuses and insults me.” Addressing her the learned and well bread Daya Chand said, “My parents are your parents as well; serving them is your uppermost duty. The anger of elderly persons subsides on remaining humble. All become subordinate to a humble person. Everyone can be overpowered through forbearance (Kshama) and politeness. Therefore, be forgiving and justify your name Akshama.” On hearing these words of advice from her husband, the fire of anger of Akshma got all the more inflamed. She started hurling filthy abuses on her husband too. But the forgiving Seth did not utter a single word. At mid-day when Seth Daya Chand came home for meals, his wife started murmuring in anger. Daya Chand took meals calmly and then set out for his shop. As soon as he came down from his house and began to walk on the road, the wife Sethani threw garbage over him from above. Going upstairs, the Seth said to his wife with usual smile, “Oh, dear! Daily you simply thundered but today you have rained as well.” Seeing the calm and quiet nature of her husband, her anger vanished and lying down at his feet she apologized for her fault. This example shows that an angry person can be made calm, polite and full of reverence only by the weapon of forgiveness (Kshama). Therefore, one is duty bound, to try to befriend an angry man or an enemy with love rather than being angry on him.
The ornament of a man is his nature; the ornament of nature is virtue; the ornament of virtue is knowledge, the ornament of knowledge is forgiveness (Kshama). It has been said,
Narasyabharan rupam,
rupasyabharan guna,
Gunrsyabharan gyanam,
gyanasyabharan Kshama
Whenever the saints endowed with forbearance perform repentance (pratikraman) and meditation (Samayika), they read the following couplet:
Khamami savjivarnam, save
jiva khamantu me
miti me sav bhuteshu, veram
majham rn kernvi
The saints beg pardon of all living beings right from the one sensed (Aikendriya) i.e. having only one sense of touch, to the five sensed beings (Panchindriya), and pray, “All living beings may forgive me; I should cherish friendly feelings for all; I bear no ill-will for anyone.” The example of Kamatha and Marubhuti is well known in this context.
Kamatha and Marabhuti both were brothers. One day Kamatha had sexual intercourse with Marubhuti’s wife in his absence. As a result the king exiled Kamatha from his Kingdom. Kamatha reached the hermitage of a sinful ascetic and started performing vicious penance. When Marbhuti, out of love for his brother, went to bring Kamatha back, the wretched fellow hurled a stone slab on his brother Marubhuti; consequently he died then and there and was reborn as an elephant. In the long run the elephant observed Anuvratas under the influence of the preachments of a religious teacher. Meanwhile, the spirit of Kamatha after death was reborn as a dragon and bit the elephant out of ill will of his previous birth. Likewise, up to ten births Kamatha’s spirit suffered the many-fold miseries of hell (nark) by nourishing uncalled for enmity with Marubhuti and by bringing tortures on him; but the spirit (Jeeva) of Marubhuti went on forgiving the spirit of Kamatha. Therefore, due to his forgiveness (Kshama) he was blessed to become Lord Parashvnath. In the end the spirit (Jeeva) of Kamatha came to the holy feet of Lord Parashvnath and asked for his forgiveness shedding all his bitterness and ill will towards him.
While describing the virtue of supreme forgiveness, the great poet Reidhu writes:
Utam karam tili yeh sari, utam kham jammi
dahitari
Utam karam ryantriya-dhari,
utam kham dugayi duh hari
Utam karam gun sehyari,
utam khand munhivind payari
Utam karam bahuyan chintamani, utam khand
sampjan thir mani
Utam karam mhnij syal janri, utam khand
michhat tamo manri
Jahim asmtham dosu khamijayi, jahim
asamathahm rn u rusijayi
Jahim akosanr vayanr sahijayi, jahim par
dos nrjanri bhasijyi
Jahim cheyanrgunr chitdharijayi, tahim
uttamkaram jjinekehjeyi
Iye utam karam juy nrr sur karag nruy
kevalnranru lehvithuru
Huye siddnrirnjnru bhavduh bhajnru
aganriyrisi pundgavjchiru
1. Supreme forgiveness is pertinent in all the three worlds. It helps to sail across the ocean of birth and death; it enables us to be endowed with the three jewels i.e., Right Belief, Right Knowledge and Right Conduct and safeguards us from a miserable plight.
2. Supreme forgiveness contributes to horde of virtues; it is dear to the nude Jain monks. Supreme forgiveness is like the crown jewel (Chintamani) for the learned scholars. Only persons with stable minds can acquire the virtue of supreme forgiveness.
3. Supreme
forgiveness is held in high veneration by all great men. Forgiveness works like
a dazzling jewel to dispel the darkness of wrong belief. The faults of the
helpless persons are pardoned by a forgiver and he does not get enraged with
them. Freedom from the growth of evil passions in the mind is forgiveness.
4. The persons, who without finding fault with others bear patiently the harsh words of the rogues, accepting them as the outcome of the evil actions of their previous births. They experience their own celestial virtues and are deeply engrossed in their self-realization have been termed by Lord Jinendra as gifted with supreme forgiveness.
5. Thus the persons gifted with supreme forgiveness, worshipped by Gods (Devas) and Vidyadharas (Divine beings skilled in various arts and sciences); and the innumerable holy saints who vanquish all worldly miseries on attaining the eternal omniscience and getting rid of the blemishes of karma have become enlightened souls (Siddha). I bow with reverence a thousand times at the holy feet of those supreme saints who are gifted with the virtue of forgiveness.
It has been said;
Kshama kharang kare yaseya durjana kim
karishayti
Atrinre patito vahri
swaymevopashamyati
What harm can an ill-natured person do to one who holds the dagger of forgiveness in his hand? For ultimately one day fire is automatically extinguished on a grassless, barren ground.
To sum up, “It is good to have a giant’s power, but bad to use it like a giant.”
Only devil mind will try to follow this rule of the jungle;
‘Shathe shatayam samacharet’
‘Tit for tat -
You killed my dog,
I killed your cat.’
There is a wise and saintly saying; ‘Revenge is a wild justice’. Hence, O Mortal Man! Pardon! Pardon! Pardon all thy oppressors and enemies.
O aspirants for mental peace! Always remember:
Mere vanity is sufficient to bring downfall,
Mere passions are sufficient for bondage of soul,
Hence I counsel you to shun these,
Forgiveness
alone is enough to attain Godhood.
2
(Uttama Mardava Dhama)
Compassion or supreme tenderness (Uttam Mardav) gets the second place amidst the ten tenets of Jainism. In the book ‘Sarvartha Siddhi’ the reverend Acharya Pujya Pad Swamy tells the meaning of compassion (Mardav);
The feeling of humility or tenderness is compassion. In the sixth verse of the ninth chapter of this book compassion (Mardav) is explained to mean:
“Jatyadimadaveshadbhimanabhavo mardavam”
I.e., Absence of pride, born out of the arrogant feeling or boast of ancestry, clan and tribe etc.
Compassion (Mardava) means to put an end to vanity or egotism. The foundation of compassion is tenderness or humility. It is an inherent trait of the soul. Telling humility the root of religion in ‘Bodh Pahud’ Acharya Shri Kundkund Swamy states’ dhamo dyavisidho’ i.e. ‘Religion means to be adorned with pity’. In ‘Rayansar’ the same has