Acharya Tulsi
There are three levels of consciousness—the self-centred altruistic and universal. People living in society are actuated by self-interest; some others are moved by an altruising, though the ultimate spiritual knowledge is not available to them- The highest consciousness, that of the ultimate end is awakened in the community of monks. So, an association of monks has always an important role to play in the social context.
The word ‘sadhu‘(the ascetic) literally means: "the wakeful sentinel of spiritual consciousness". A religious hermitage is the abode of men and women with awakened consciousness. The scriptures, virtue and vision are worshipped there. Also there is sought the harmony of intellect and wisdom. Only one endowed with the knowledge of the scriptures, and possessed of virtue and vision, can awaken in himself the universal consciousness. According to Acharya Bhikshu, that institution of ascetics is luminous and beneficial where obeisance is paid to the five great vows, the five laws of conduct and the renunciation of threefold activity. For the glory of an ascetic institution, regular chanting of the scriptures, meditation and study are indispensable. Where these are ignored, the institution grows impotent of itself.
A pious and devoted ascetic constitutes in himself an individual as well as an organisation. He is an individual because he is engaged in spiritual meditation. But because he is the member of an organisation and makes use of the amenities there of, his life belongs to the commune. As an individual engaged in spiritual pursuit, he leads a life of self-discipline; because he is a part of the collective, he also subscribes to the discipline of the community in which he lives. Both are complementary: the self- discipline of the ascetic lends glory of his organisation, and the discipline of the organisation provides an opportunity for and strengthens inner discipline.
The chanting of the scriptures, meditation and temperance lead to self-discipline. This is, fundamentally, nothing but the sadhak's self—control. For this, devotion to trigupti (the embodiment of the three great disciplines) is essential. Without such devotion, it would be difficult to develop self-discipline.
The discipline of the community is helpful to the individual in the development of self-discipline. A part of it is devoted to the organisation of collective life, the other part to inspire spiritual meditation. From a holistic point—of—view, however, even organisational discipline is designed to serve the spirit, and to develop strength to adequately meet the difficulties in the path of self-realisation.
From ancient times, there have existed numerous practices for the development of self-discipline. Keeping in view the needs of organisational discipline, new elements are added to them from time-to time. From the time of Lord Mahavir up to now, during the 2000-year long tradition, the essential nature of the vows undertaken and the laws of conduct and the three disciplines has remained unchanged but from the organisational point—of—view, whether notice or not, a great change has come about. The tradition of Acharya Bhikshu is 200-year old. And that tradition fundamentally remains intact. Likewise, there has been no change in the fundamental values. But the social ethos has undergone a change and it will continue to change in the future too Both eternal and topical values rest on the foundation of self and organisational discipline. To preserve this foundation is our prime responsibility.
