It was the fifth day of Payushan - a Sunday, and a beautiful day. A mother, alongwith her eight year old son, goes to listen to a talk by a Saadhu on Mahavir Janam Kalyan. The Saadhu talks a lot about Bhagwan Mahavir's life and his qualities. The child thinks that on this auspicious day, there are so many people who do tap in the form of upvaas, athai, and other taps. Something stirs in him, and In his mind, he creates a resolve to do upvaas for the day.
When they get home, the mother asks her son to have lunch. But the boy refuses by saying that he doesn't feel like eating right now. Later that evening, the mother, wanting to test his resolve, asks him to have dinner. But the boy again refuses and says that he wants to continue with his upvaas. Just before sunset, the boy asks his mother to give him "chauvyaar na pachkhaan". Night falls, and his father returns home from a night out with friends, drinking away. The boy is unable to sleep and keeps tossing and turning as he's hungry and thirsty, but his resolve is strong to continue with his pachkhaan. When the father sees him unsettled, he asks the boy the reason, to which the boy replies that it's nothing - just one of those nights. The mother tells the father about his upvaas resolve, and the events of the day.
The father sits by the bedside and reads a story to the boy, pressing his legs and stroking him, and the boy falls asleep. The next morning, both parents are eager to give the boy the first morsel of food. But the boy refuses and says that whoever fulfills my wish can offer me the first morsel of food. The father is very eager to do it, and asks him what he likes. The boy falls at his fathers feet, and asks him to take a resolve that he will never drink in his life. And if he does this, then he can offer him the first morsel of food. The father's eyes are watering away, and the next day, he goes to the Saadhu. He tells the Saadhu that your four months of lectures have not had the effect that my eight year old child has had on me in one day. And from today, I have taken a resolve that I will never drink in my life.
Samanji implores everyone to give up drinking as it has no benefit for anyone. If everyone is following Paryushan truly from their heart, then they should give up drinking. That will be his Guru dakshina.
A true shraavak of Bhagwan Mahavir should be victorious over seven vices:
Not eating non-vegetarian food
No consumption of alcohol
No gambling
No hunting
No adultery
No prostitution
No addiction
One should always remember the words of Bhagwan Mahavir because without HIS words, we would have the values and culture that we have today. And if you are a true Shraavak of Bhagwan Mahavir, then you must stick to your culture and values, and not sell them for another. Absorb good values from everyone, and discard negative values and attitudes.
One should read the life history of Mahavir Swami. When Bhagwan was in the womb of Mother Trishala, he was moving around. And because of that, his mother would feel pain. Vardhaman realised this, and he immediately stopped his movement. Two days later, Mother felt pain again because there was no movement in the womb, and Vardhaman realised this again, and started his movement. Vardhaman realised that because of him, his mother felt a lot of pain, and in that moment, he created a resolve that until his parents are ailve, he will not take diksha.
The humility of Vardhaman is illustrated beautifully through one of his life stories. When Vardhaman was eight years old, he starts his first day of school with a Pundit. Just imagine, a keval-gyaani getting gyaan from a agyaani, and yet he does not say a word - that was his humility. The Gods realised that there was some unusual happening on earth, and God descends taking a human form to ask the gyaani (Pundit) a question. The gyaani does not know the answer to the question, and so God turns to the students and asks if any of them know the answer. Vardhaman knew the answer, and put his hand up, saying "If my Guru permits, I am willing to give the answer." Such humility in the face of enlightened knowledge. He gave full respect to his Guru, and asked his permission before he even divulged the answer. When the Guru permitted him, he gave the answer, and the Guru gave up his seat and asked Vardhaman to take over. Such amazing humility.
When he grows older, there occurs an incident where Bhagwan's ears are nailed by "gowariyaon". Bhagwan was in meditation, and realises that it is his past karmic account that is now being cleared. Moksha has to be achieved in this life only, and these karmic debts have to be cleared. Another great virtue of Bhagwan, which we have to learn from - we always blame others for our misfortune. But in reality, it is our karmic account that is the real cause. Others are the "nimit" and we are the cause.
Another incident happens in Bhagwan's life when Gautam Swami is going for Gochari at a house asking for Bhiksha. The householder looks at Gautam Swami's aura and is taken aback. He asks Gautam Swami whether he can carry Swami's Gochari, to which Swami refuses by saying that only one who has taken diksha can carry this Gochari. The householder is immediately taken in and asks Gautam Swami to give him diksha. Gautam Swami explains to him that only his Guru can give diksha - not him. So he will have to come with him to the Guru. Whilst on their way, the man is so taken with Gautam Swami's aura, and meditates on the thought that if Swami is so radiating, how radiant would the Guru be? And so thinking, on the way, he reaches the highest elevated state.
When they reach the Samosaran, keval-gyaani's seat was empty, and the man not knowing the rules and arrangements, moves on to sit on his seat. Gautam Swami immediately stops him by saying that it is not his place, and he should sit at the back. Keval gyaani walks in, and stops Gautam by saying "Let him sit there Gautam. Whilst on your way here, this man has achieved keval-gyaan, and you are still to attain it. So you please sit at the back, and let him sit here." Such is the quality of Bhagwan that he has no raag dwesh against or for anyone.
Such was the kingdom of Bhagwan Mahavir, and it still reigns today. The difference is, we have let it lapse. We are very fortunate to have been given access to this kingdom. Let's make the best use of our time here.
July 4, 2019
3 - Kshamapna - Forgiveness - Through the eight days of Payushan, forgiveness is the epitome of the celebration. One should reach a state of forgiveness where after Samvatsari Pratikraman, one should go to each of their enemies (or those family members who are not on good terms), and clear out all misunderstandings and problems. Even if you don't ask for forgiveness from the 84,00,000 life forms, it is fine. But you must forgive your near and dear ones, and resolve any disputes.
4 - Attham Tap - When and where possible, one should do at least three upvaas (fasts). It doesn't matter when you do it, but it is imperative that during Payushan, one should do it. There is a divine connection with the three upvaas. When you do these upvaas, the devtaas provide support to fulfill your wish and make your "tap" fruitful.
5 - Chaitya paripati - Every day during Payushan, one should bow down and pray to Jineshwar Bhagwan. If you are a Sthanakvasi, you can at least remember Jineshwar Bhagwan through great devotion and feeling. Chaitya = mandir, Jin Bhagwan. Paripati = tradition. So you have to establish the tradition of remembering and praying to Jineshwar Bhagwan during the eight days.
If one follows these five duties during Payushan, one can lead a pure, devoted life that pleases Bhagwan and HIS grace then shines upon you.
July 3, 2019
Sadharmik Vatsalya - This does not just mean feeding people at a big occasion, which is still very good. But Jain dharma goes further to state that you should feed five poor people anonymously; "gupt daan". We all share a connection with each other. Before you got married to your husband or wife, his/her parents did not mean anything to you. After you got married, you developed a connection; not only with the parents, but the extended family. Similarly, anyone who builds a connection with Mahavir Swami, inturn builds a connection with the entire community; the Jain praivaar. If anyone within the community is suffering, another should make the necessary arrangements to satisfy their needs. Anonymously. This is Sadharmik Vatsalya.
I would like to state a few things we should never forget in our life:
Maatru bhumi - your birth place. Never forget the land where you were born because you are indebted to this land.
Maatru data - mother, or more appropriately, your parents. You are indebted to your parents for the life you have, the values you have. Their blessings are essential to the success of your life. Even Lord Krishna used to remember his mother first thing every day.
Maatru bhasha - mother tongue - Whatever Jain dharma scriptures and material exists today is all in Gujarati and Hindi. At least one much make an effort to understand and speak Gujarati, even if they cannot read and write. The magic of any language can only be understood in that language. Otherwise it gets lost in translation.
In the times of Mahavir and latter years, there was a provision for four types of daans that were a part of every shraavak and shraavika's life:
a) - Anna Daan - Feed the hungry and poor with your own hands
b) - Aushad Daan - Provide medicine to the ailing and needy
c) - Gyaan Daan - Provide scholarship and education to needy students
d) - Abhay Daan - Tell all your friends that because of you, there will never be any difficulty for any of them. Regardless of whether you remain friends or not, they can rest assured that you will not be trouble for them. They can be fearless.
July 2, 2019
I would like to teell you one anecdote
Once, Lord Krishna and Satyabhama were taking a morning walk. Suddenly, Bhamasa got curious about why Lord Krishna keeps on praising Arjuna. Why is it that you always speak his name? What has he got that you don't get tired of praising him? Arjuna may be a great warrior, but he does not need to be praised that much! Satyabhama felt that he is so close to Krishna that no one else should be as close to him. Lord Krishna only smiles back, without responding to his question. It so happens after a few days that Krishna and Satyabhama were sitting alone, whilst a few feet away, Arjuna was sleeping. But Arjuna's hair was scraping the floor. Krishna could not bear to see this, so he asks Satyabhama to go and lift his hair and put it on the bed. But he asks him to make sure Arjuna does not wake up.
Satyabhama goes and slowly lifts his hair and puts it on the bed. And suddenly, Satyabhama just freezes there for ten minutes. When he returns to Krishna, the Lord asks him the reason for his delay. Satyabhama exclaims that "Lord, your leela is unparalleled. Whilst I was lifting Arjuna's hair, I could hear the words 'Shri Krishna', 'Shri Krishna', 'Shri Krishna' in his hair. You are ever so present in my heart, but you are absorbed into every every cell of Arjuna's body. And now I understand why you talk about him and praise him so much."
When such a bhakti rises in the heart of a devotee, even God has to acknowledge and salute him. If you have the eyes, you can see God in a rock, and if you don't, even when God is in front of you, you will be oblivious to it. We should live such a life, and have such a devotion that a mahapurush will be compelled to remember you in his prayers. So what do we need to do to achieve such a life?
In the Kalpasutra, Bhagwan talks about five essential duties that one must perform during Payushan.
The first one is - Amaari Pravartana - Amaari = non-violence. Pravartana = to establish. To establish a non-violence attitude in your thought, actions, deeds and words. History is a witness that most wars that have been fought in the name of dharma have sacrificed more innocent lives than atheists have ever done. Swamiji implores that everyone should teach their children at least to eat vegetarian food, if nothing else. He defines vegetarianism, according to Jain dharma, as "no meat, no sea food, no eggs." - adopt a principle of non-violence in food as well. He also requests everyone to visit the website www.meat.org - a website that will be an eye opener for all those that eat meat.
Think about this - all animals that are peaceful and useful to society are all vegetarian; Elephants, horses, cows. All that are dangerous are non-vegetarian; Lions, tigers, cheetahs. All vegetarian animals drink water with their mouth. All non-vegetarian animals drink with their tongue. By human nature, we are meant to be vegetarians. We also have a large intestine which is designed for a vegetarian diet.
According to Jain dharma, one should not eat stale food, or left over food. All food that is left over creates a breeding ground for small organisms and life forms. All food that one eats should be saatvik and cooked fresh. This creates positive vibrations and energy in your body. When cooking, one should listen to spiritual music or stavans to create positive energy. This is all part of developing an "amaari" attitude in one's life.
A big aspect of "amaari pravartana" is Jeev Daya. The foundation of Jain dharma is jeev daya. Jain dharma states that if you feed grass to a cow, all your unfavourable planets become favourable for you. If you feed the birds, your family experiences more happiness and bliss. If you feed "rotla" to a dog, your enemies look favourably on you. If you feed flour to ants under a tree, all your debts start to clear off. If you help any fellow human being, your wealth and fortune increases. These are various aspects of jeev daya mentioned in Jain dharma; whilst difficult to establish according to scientific facts, there is still a deep science and spiritual connection behind it.
July 1, 2019
બહારના વ્યવહારથી આની ખબર નહિ પડે. વ્યવહારના ઉપરી લક્ષણોને ન જુઓ. એ વ્યવહારની પાછળ તેનો હેતુ શું હતો, ભાવ અને સંસ્કાર શું હતા - એ જૂઓ. આપણે બીજાને ખૂબ ઊંડી દ્રષ્ટિએ જોઈએ છીએ અને બીજાને આલોચકની દ્રષ્ટિએ પારખીએ છીએ પણ પોતાને એ રીતે જોતા નથી. જો તમે તમારી જાતને જોઈ શકશો તો તમારો રિસ્પોન્સ બદલાઈ જશે. તમે શું કરો છો અને વિચારો છો એ પણ જુઓ, બીજા શું કરે છે એ જોવું સરળ છે. જોવાની દિશા અંદર તરફ કરો, પોતાની તરફ કરો. બીજાને જોવાથી અને પારખવાથી તમને શું લાભ? તમે એને ચેન્જ નથી કરી શકવાના ને? આપણે દરેક વખતે બહાર કોઈ ખરાબ કરે એટલે એને બદલવાની કોશિશ કરીએ છીએ. એમાં આપણી શક્તિ ખર્ચ કરીએ છીએ. બીજા મને ખોટી રીતે ટ્રીટ કરે છે એવું જ માનીએ છીએ પણ એમ કેમ નથી વિચારતા કે હું તો મારી જાતને સારી રીતે ટ્રીટ કરું ને ! હું કેમ અપસેટ થઇ ગયો.?
આપણે પોતે જયારે ક્રોધમાં હોઈએ છીએ ત્યારે પોતાની જાતને ચેન્જ કરીએ તો કેવું? એને જે પણ કર્યું તે ભલે કર્યું, મારે શું કરવાનું છે. હું કોણ છું? એ વિચારો અને એ માટે ભીતર ફોકસ કરો. આપણે આપણી જાતનું શું કર્યું એ મહત્વનું છે. એને સારી રીતે ટ્રીટ ન કર્યું એના કરતા, એમ વિચારીને મેં મારી જાતને વધુ ખરાબ ટ્રીટ કરી. બીજાએ મારી સાથે બરાબર વર્તન નથી કર્યું એનો ક્રોધ, એની ચિંતા, એ પરેશાની મારી જાતને વધુ હેરાન કરે છે. કોઈની સાથે થયેલો કડવો અનુભવ આપણે ભૂલી શકતા નથી. એના કારણે આપણે કારણે લેટ ગો પણ કરી શકતા નથી. પરિણામે આપણે આપણું વર્તમાન બગાડીએ છીએ. બીજાનું જસ્ટિફિકિશેન મત કરો. પોતે પોતાની નજરમાં પોતાના માટે સારા હોઈએ એ વધુ મહત્વનું છે. આવું સોચવાથી આત્માની શક્તિમાં વધારો થાય છે અને આમ ન કરવાથી અને માત્ર બીજા ઉપર દ્રષ્ટિ રાખવાથી આત્મશક્તિ ક્ષીણ થાય છે.
July 10, 2019
मृत्य बहुत कुछ लिखा गया है, बोला गया है। फिर भी मृत्यु एक रहस्य है। मेरी सोच ऐसी है कि मृत्यु के बारे में ज्यादा सोचने से कुछ लाभ नहीं, बहुत बार नुकशान होता है। लाभ इसलिए नहीं है कि हम मृत्यु को कंट्रोल नहीं कर सकते। उसका जब समय आएगा तब वह आएगी। मृत्यु की चर्चा करने से नुकशान यह है कि जितना समय उसके बारे में सोचने में गवाया उतने समय में जीवन को खूबसूरत बनाया जा सकता है। जीवन को उसकी परिपूर्णता में जीना ही मृत्यु के डर से बाहर निकलने का उपाय है।
आदमी अगर इतना समझ ले कि मुझे और मेरे साथ जुड़ा हुआ हर इन्सान एकदिन शरीर छोड़ेगा। शरीर की आसक्ति न रखते हुए जीवन को अनासक्त भाव से आत्मा की अनुभूति के साथ जीया जाय तो क्यों मरने से डरना। मृत्यु के पहले यह बात दृढ हो जानी चाहिए कि देह एक दिन छूटेगा। ज्ञानी कहते है कि एक दिन नहीं, जब से जन्म हुआ है मरना शरू हो जाता है। हम इस ज्ञान को इतना दृढ कर ले कि मौत शरीर और सम्बन्धो की होती है। आत्मा की कोई मोत नहीं है। आत्मा अपने कर्मो के अनुसार नया देह धारण कर लेता है। कोई मर जाने के कारण हम नहीं रट है, उस जीव के साथ अपनी आसक्ति का बंधन था इस लिए रोते है। ज्ञानी किसी की मृत्यु पर रोता नहीं, हँसता है। वो जानता है एक सम्बन्ध पूरा हुआ और दूसरा सम्बन्ध शरू हुआ। ज्ञानी लोग इसी लिए मृत्यु का शोक नहीं करते, उसका उत्सव मनाते है।
अभी मलेशिया के एक प्रवचन में मैंने कहा था -
हमारा धर्म मृत्यु का महोत्सव मनाने की प्रेरणा देता है। आज का व्याख्यान सुनने के बाद तो आपको इस पर गहराई से सोचना चाहिए। हम ऐसा क्यों न करे कि किसी का मृत्यु हो तो आनंद के साथ, शुभ मंत्रो का उच्चार करते करते उस आत्मा को विदाई दे। क्योकि मृत्यु एक महोत्सव है। मृत्यु एक यात्रा है - तीर्थ यात्रा एवं श्मशान यात्रा। यात्रा मतलब यह एक जर्नी है, एन्ड नहीं है। वो जीव मर नहीं गया है, यहाँ ७०-८० साल तक एक स्टेशन लिया था, फिर आगे की यात्रा पर निकल गया। उसमे रोने की क्या जरुरत है? उत्साह से उस प्रसंग को मनाओ। हम कोशिश करे इस सत्य को जीने की। अरे, कोई ७०-८० साल की उम्र में गुजर जाए, जिसकी अब घर में किसी को कोई जरुरत नहीं थी, उसके लिए क्यों रोना धोना ? अब आनंद मानव कि बिचारा शांति से मुक्त हुआ। कितने परेशान हो रहे थे, पीड़ा भोग रहे थे - गये शांति से।
हमारा पारिवारिक मिथ्या मोह और समाज जी गलत इज्जत के कारण उस जीव को हम विदा नहीं देते है। डालो उसको नलियों पर, आर्टिफिशयल सपोर्ट पर। मै सोचता हूँ क्या करना अब उसे और जीला कर? बहुत लोग तो बिचारे विल में लिखते है कि मुझे मत चढ़ाना नलिओं पर, मुझे जाने देना शांति से, यहाँ रहने तो नहीं दिया शांति से अब जाने तो दो शांति से, फिर भी नलिओं पर चढ़ाते है। एक उम्र के बाद आप समझ कर संसार छोडो अन्यथा कुदरत आपको छूडायेगा। मरते समय कुछ साथ नहीं आता है, सिर्फ तीन चीजे साथ में आएगी - आत्मा - कर्म और संस्कार। जीवन भर विचारो, आदतों और प्रवृतिओ से जो संस्कार कर्मो के रूप में एकत्रित हुए है वह अगले जन्म में आत्मा के साथ जायेगा।
आज ता. २७ को मुनिश्री जशराजजी महाराज साहेब का प्रवचन - सार
वर्तमान में अपनी अवस्था कैसी चल रही है? उदय योग संयोग की अवस्था, अपना भाव, अपना परिणाम, मन वचन काया का योग यह उदय है एवं सांयोगिक है। उसकी क्या स्थिति है? शरीर के साथ व्यक्ति कैसे जीता है? वाणी की चंचलता कितनी है? अप्रयोजनभूत कितना बोलते है? प्रयोजनभूत कम और अनावश्यक ज्यादा बोलते है। भूत -भविष्य की बाते और विचार तो प्रयोजनशून्य है न ? फिर क्यों चलता है? क्योकि व्यक्ति बेहोश है। कितना समय एवं शक्ति का खर्च हम इसमें करते है ? यह समय की बर्बादी कोई माफ़ नहीं करेगा।
हमें हमेशा निमित्त के बीच ही रहना है और बच के रहना है। आपको लगेगा शरीर को सब कुछ ठीक होना चाहिए। बहुत लोगो का शरीर ठीक है साडी अनुकूलता है। शरीर शाता में है। बहार से सब अनुकूलता है। फिर भी आपका मन क्यों शांत नहीं है? तो फिर मन कब ठीक रहेगा? अनुकूलता में भी मन ठीक नहीं है, प्रतिकूलता में भी मन ठीक नहीं तो फिर क्या करे? १४ राजलोक में मन कही भी जाए, सब की यही दशा है। देवलोक और नरक लोक में भी यही स्थिति है।
हमने कभी इसके लिए प्रयत्न नहीं किया। मनुष्य जन्म एक मौका है। इस चक्र से बहार निकल सकते है। यह चक्र चल रहा है, इसमें मनुष्य पीसा जा रहा है। एक जन्म से नहीं अनंत जन्म से पीसा जा रहा है। जब व्यक्ति के शरीर का निर्माण हुआ वह कौन करता है? एक गति में से जिव दूसरी गति में जाता है - कर्म साथ में ही होते है। हमने अमुक माँ बाप ही क्यों चूना? हम तो बेहोश थे। कितना बड़ा विश्व है। ८४ लाख जिवायोनि - कर्म के आयोजन से सब कुछ होता है।
तीन ग्रन्थ एवं एक आगम है कर्म के बारे मे जिसे अभ्यास करना हो तो - कर्म ग्रन्थ( ६ भाग ), पंच संग्रह, कम्म पयेडी एवं नंदी सूत्र। जिसकी रूचि है - पढ़े - रस आएगा तो डूब जायेगा इसमें। लेकिन बहुत गहरा है। समज़ने के लिए कोई भोमिया चाहिए। जीवन की गुणवत्ता बदल जायेगी।
कर्म कैसा है? आप कुछ भी करो कर्म तो होगा ही। बेहोशी में कर्म करते है वो पाप है। जाग्रति से कर्म करो वो पुण्य है। हम तो साधन को धर्म मानते है। साधन धर्म नहीं है। साधन सब के एक समान लेकिन भाव सबके अलग अलग है। शरीर सुन्दर मिला है - शुभ नाम कर्म के उदय से, फिर भी मन शांत क्यों नहीं है? क्योकि हम बेहोश है। शरीर का जन्म माँ बाप से होता है, सम्यक दर्शन का जन्म ध्यान से होता है।
सम्यक दर्शन दुर्लभ है। सम्यक श्रवण हो तो इसी से घटना घट जाती है। लेकिन टेंशन - डिप्रेशन में हम सुन ही नहीं पाते। मनुष्य जन्म में श्रवण होता है। महावीर के समवसरण में बारह प्रकार की परिषद् सुनती है, फिर भी घटना क्यों नहीं घटती है? केवलज्ञानी की देशना है। फिर भी जागृति नहीं आती है। रूटीन से सुनते है। रूटीन धर्म नहीं है, होश धर्म है। लाखो में से एकाध व्यक्ति को ही सम्यक दर्शन होता है - ऐसा क्यों? पंचम आरा बाधा नहीं है। समय के साथ आत्मा का सम्बन्ध नहीं है, आत्मा का सम्बन्ध होश के साथ है। सम्यक दर्शन होने पर ही आत्मा की यात्रा चालू होती है। बाकि सब पुण्य पाप का खेल चलता रहेगा। हम सब संयोग के आधिन है। होश आ गया तो कर्म के उदय की हर स्थिति का सहज स्वीकार हो जाता है। स्वीकार हुआ तो राग द्वेष बंद - यही धर्म है। मजबूरी से नहीं, समझदारी से स्वीकार हो।
वर्तमान अशाता का उदय चल रहा है। शांत स्वीकार हुआ तो मन हिलेगा नहीं। ऐसा स्वीकार हो गया तो क्या होता है? कर्म जो बेलेंस में पड़ा है उसका उद्वर्तना,अपवर्तना, - स्वीकार से हो जाता है। शरीर के लिए सावधान है, समाज के लिए सावधान है। अपने लिए सावधान नहीं है। अपनी हमेशा बादबाकी करते है। हम अपने लिए जीते ही नहीं। स्वयं के लिए जीना वर्तमान में जीना है।
हम मासखमण कर लेते है लेकिन स्वीकार नहीं करते है। स्वीकार भाव आया तो जीव स्व में रहता है, अन्यथा पर में रहता है। हमारे पास कर्मो का कितना बेलेंस है? मनुष्य जन्म मिला किसके लिए?
यह जन्म साधन है। मेरे लिए क्या उपयोग किया ? आठ कर्म है। एक एक कर्म की स्थिति है। ज्ञानावरणीय, दर्शनावरणीय एवं अंतराय कर्म की सत्ता है जघन्य अंतर्मूर्हत एवं उत्कृष्ट ३० क्रोड़ाक्रोड़ सागरोपम है। मोहनीय में - दर्शन मोहनीय की उत्कृष्ट 70 क्रोड़ाक्रोड़ और चारित्र मोहनीय की ४० क्रोड़ाक्रोड़ सागरोपम की स्थिति है। ४००० वर्ष अबाधाकाल की स्थिति है। यह हुकम का कार्ड है। क्यों रोता है तू ? कर्म महान नहीं है, आत्मा महान है। लेकिन पुरुषार्थ करना ही नहीं है। अशाता वेदनीय की स्थिति १५,००० क्रोड़ाक्रोड़ की है और अबाधा काल १५०० वर्ष का है। अशाता का समग्रता से - योग और उपयोग से स्वीकार हुआ तो अशाता का कर्म शाता में कन्वर्ट हो जाता है। अपने तो डॉक्टर ही भगवान है। पैसा भी देना, समय भी बिगाड़ना, दुखी भी होना और आर्त्त और रौद्र ध्यान भी करना। अपने को दर्द को देखने की क्षमता क्यों नहीं है? अगर देखने की क्षमता हो तो उस स्थिति में जीव को भेद ज्ञान हो जाता है। स्वीकार न हो तो अनंत काल तक भोगना पड़ेगा।
सफाई करनी है तो कितना ध्यान रखते है। भीतर कर्मो का पोता लगाया। अनुभाग - रस से कर्मो के बंध की मात्रा काम ज्यादा होती है। आटे में जितना तेल या घी डालो उतना चिकना होता है। सिर्फ रुक्ष से बंध नहीं होता है। रुक्ष रुक्ष का बंध नहीं। स्निग्ध स्निग्ध का बंध नहीं। दो रुक्ष के परमाणु एक स्निगध के परमाणु तो बंध होता है। आटे में कितना पानी डालना यह होश रखना पड़ता है। यह होश है लेकिन परलक्षी है। इतना होश आत्मा में क्यों नहीं? जितना चिकनापन ज्यादा उतना बंध सॉलिड होता है। जागृत बने। स्वरुप लक्ष्य से काम करे - साधना करे तो अवश्य जागृति आएगी। यह जागृति कर्म बंध से बचाएगी।
जैन धर्म की आराधना का एक अंग है - सामायिक। सामायिक जैन दर्शन का एक पारिभाषिक शब्द है। जिसके हृदय में जैन धर्म के प्रति थोड़ी भी आस्था है या अपनी आध्यात्मिक गति करना चाहते है उनके जीवन में सामायिक की आराधना अवश्य होगी। सामायिक करना एक परम्परा का निर्वहन भी हो सकता है यदि बिना समझे सामयिक करे तो। सामायिक भगवान महावीर द्वारा प्रदत्त बहुत गहरी एवं बहुत आध्यात्मिक साधना है।
सामायिक का अर्थ है - समय में ठहरना। समय का अर्थ है - आत्मा। आत्मा में ठहरना सामायिक है। यही अर्थ ध्यान का है। ध्यान यानि आत्मा में ठहरना। आत्मा को समय क्यों कहा? समय यानि वर्तमान क्षण। क्षण भी समय से बहुत बड़ी है। आँख के एक पलकारे में असंख्यात समय बीत जाते है। समय यानी वर्तमान क्षण। जब साधक का चित्त वर्तमान में रहता है तो यही सामायिक है और यही ध्यान है। वर्तमान में रहना यानि भूत भविष्य से मुक्त हो जाना। वर्तमान में रहने का अर्थ है विचारो से मुक्त हो जाना, मन से मुक्त हो जाना। यही ध्यान का रहस्य है।
इस वर्तमान क्षण में सामान्य साधक ज्यादा देर रह नहीं सकता। निर्विकल्प दशा में साधक कुछ क्षण भी रह जाए तो प्रचुर कर्म क्षय हो जाते है। कहा है - एक तरफ अनंत काल के शुभ कर्म का फल और दूसरी तरफ एक क्षण की निर्विकल्प दशा का फल - इन दोनों की तुलना करे तो एक क्षण निर्विकल्प दशा का फल अनंत काल के शुभ कर्म के फल से ज्यादा है। अब सोचो ध्यान करना कितना आवश्यक है। कहते है न कि ज्ञानी एक श्वासोश्वास में अनंत कर्मो को निर्जरा करता है। यानी क्षण भर की ध्यान में प्राप्त निर्विकल्प दशा में अनंत कर्मो की निर्जरा होती है। इसी निर्विकल्प दशा में सम्यक दर्शन का स्वाद लग जाता है और साधक का काम हो जाता है।
पुणिया श्रावक की सामायिक ऐसी ही तो रही होगी। भगवान ने श्रेणिक को ऐसी सामायिक खरीदने को कहा था। ऐसी सामायिक में नरक गति टालने का सामर्थ्य है। जरा गौर करे और देखे कि हमारी सामयिक कैसी है? द्रव्य सामायिक से संस्कार जरूर बनते है। लेकिन द्रव्य सामायिक भाव दशा में जाने के लिए होनी चाहिए। कहीं श्रावक बहुत सारे वर्षो तक ऐसी परंपरा से सीखी हुई सामायिक करते आ रहे है। सोचो इससे लाभ कितना हुआ। आत्मानुभूति कितनी हुई? समता कितनी आई? प्रतिकूल क्षणों में हम कितने सम रह पाते है? उत्तर शायद संतोषप्रद नहीं मिलेगा।
सामायिक भाव दशा में ले जाने वाला हो तो काम बने। भाव दशा वो है कि जिसमे मन न भूतकाल में जाए, न भविष्य काल में जाए - मात्र वर्तमान में रहे - यही समता का रहस्य है। ऐसी समता वर्तमान क्षण में ही संभव है। भूत भविष्य राग द्वेष के जन्मदाता है, वर्तमान क्षण समत्व भाव का जन्म दाता है। यही सामयिक ध्यान है। सामायिक में क्रिया करना शुभ योग हो सकता है, सामायिक नहीं। सामयिक तो वर्तमान आत्म दशा में रहने से ही होगी और वो ध्यान से ही संभव है।
कैसे करे ऐसी सामायिक? ५० मिनिट के लिए समय निकाल कर ध्यान में बैठे। ध्यान में बैठ कर शरीर को स्थिर कर ले। जहा तक हो हिले डूले नहीं। आँखे बंद कर ले। चित्त को श्वास पर या फिर विचारो पर केंद्रित करे और जो श्वास चल रहा है उसे साक्षी भाव से देखे। या विचारो को साक्षीभाव से देखे। विचारो से गभराये नहीं - विचार आएंगे, उसे देखते रहे। कुछ दिनों में ऐसी स्थिति बनेगी कि आप विचारो को देख पाएंगे। विचारो को देखने से विचार आना कम हो जाएगा, जागृति - होश बढ़ता जायेगा। धीरे धीरे आप आत्मानुभूति तक पहोंच सकते हो। ऐसा रोज नियमित रूप से ५० मिनिट का अभ्यास करे तो सामयिक तुम्हे सम्यक दर्शन की झलक दिखा सकता है।
समण श्रुतप्रज्ञजी
चेन्नई, भारत
२७ एप्रिल २०१९
માર્ગાનુસારીનો છઠ્ઠો ગુણ છે: અજીર્ણે ભોજન ત્યાગ
પૂર્વનું ખાધેલું બરાબર પચ્યું ન હોય ત્યાં સુધી નવું ન ખાવું, જે ભોજન પચે નહિ તે અજીર્ણ થાય છે. અજીર્ણ ભોજન બધા રોગોના મૂળમાં છે. સર્વે રોગા અજીર્ણપ્રભવાઃ - જીવન ટકાવા માટે ખાવાનું હતું એના બદલે ખાવા માટે જ જાણે જીવન ટકાવી રાખ્યું હોય એવું લાગે છે.
માર્ગાનુસારીનો સાતમો ગુણ છે: કાળે સામ્યવાળું ભોજન:
ખાધેલું પચી ગયા પછી પણ ભોજન નિયમિત કાળે કરવું જોઈએ, જેવું અન્ન તેવું મન -
કુરુક્ષેત્રના મેદાનમાં કૌરવો અને પાંડવો વચ્ચે ચાલી રહેલા યુદ્ધમાં કૌરવ પક્ષે મહાપરાક્રમી ભીષ્મ પિતામહ સેનાપતિ તરીકે લડતા હતા, છતાં મન મૂકીને લડતા ન હતા . .. આ જોઈને વ્યથિત દૂર્યોધન સંધ્યાકાળે યુદ્ધ વિરામ પછી સત્યવાદી યુધિષ્ઠિર પાસે ગયા અને આ ફરિયાદ કરી.
દૂર્યોધન ! તેનું કારણ છે કે તેમના પેટમાં જતો આહાર બિલકુલ પવિત્ર છે. એટલે માટે તેઓ અસત્યના પક્ષે રહેવા છતાં સત્યના પક્ષે રહેલા અમારી સેનાનો કચ્ચરઘાણ કાઢતા નથી.
આનો કોઈ ઉપાય? હા, એક છે, એના પેટમાં કોઈ પાપીનું ભોજન જાય તો નિચ્ચિત ભીષ્મ પિતામહની બુદ્ધિ બગડે, પછી તેઓ અમારી ખબર લીધા વિના નહિ રહે,
એવો પાપી કોણ છે? દૂર્યોધન તારા જેવો બીજો કોણ પાપી હશે. તારા ભોજનનો એક કણિયો જ ભીષ્મની બુદ્ધિ બગાડવા પર્યાપ્ત છે. ખરેખર બીજા દિવસે એને એવું જ કર્યું અને ભીષ્મએ પછી પાંડવસેનાનો અભૂતપૂર્વ સામનો કર્યો.
માર્ગાનુસારીનો આઠમો ગુણ છે: માતા - પિતાની પૂજા:
એ ઉપકારી છે.એના આશીર્વાદ લેજો - સાંભળજો
ફૂલો બિછાવ્યા પ્રેમથી, જેણે તમારા રાહ પાર,
એ રાહબરના રાહ પર,કંટક કદી બનશો નહિ,
એક સંસ્કારી માતા સો શિક્ષકોની ગરજ સારે છે.
માર્ગાનુસારીનો નવમો ગુણ છે: પોષ્ય પોષણ :
જેમનું ભારણ પોષણ કરવાનું પોતાનું કર્તવ્ય છે, એવા સંબંધી અને નિરાધાર કાકી, ફાઇને સાચવજો।
માર્ગાનુસારીનો દસમોં ગુણ છે: અતિથિ સાધુ -દીનની પ્રતિપત્તિ
જે સદા ધર્મ કરે છે એવા સાધુ, અતિથિ અને ગરીબ - આ ત્રણેયની યોગ્ય સરભરા કરવી
માર્ગાનુસારીનો અગિયારમો ગુણ છે: જ્ઞાનવૃદ્ધ અને ચારિત્રપાત્રની સેવા:
પુષ્પશાલ પુત્ર, પુણિયો શ્રાવક,મહાશતક શ્રાવક,સુલસા શ્રાવિકા,ઝાંઝરીયા ઋષિ વગેરે પુણ્યાત્મા એક એક ગુણને વળગી રહ્યા તો એ પામી ગયા,. અને મહામુનિ નંદીષેણ, અરણિક મુનિવર, અષાઢાઅભૂતિ,સિંહગુફાવાસી મુનિવર,જમાલી એકાદ ગુણના પાલનમાં બેદરકાર તો ચુકી ગયા.
એવરી મેન કેન નોટ બી ગ્રેટ મેન બેટ એવરી મેન કેન બી અ ગુડ મેન
સોપારીના શોખીન સૂફી ફકીર - દુકાનેથી સોપારી ખરીદી - ડબ્બીમાં મૂકી,ખોલી તો અંદર એક કીડી - પરિવારથી છૂટી પડી ગઈ લાગે છે - 50 કિલોમીટર ચાલીને કીડીઓની લાઈનમાં એ કીડીને મૂકી દીધી હર્ષના આંસૂ આવી ગયા, એક જીવ બચ્યો - આ કોમળતા.
