Acharya Mahashraman
A beautiful saying in Jain agam goes:
"appanameva appanam, Jaitta suhamehae"
It is translated as "man can become happy by conquering the 'self through his own 'self'."
To conquer the 'self means self-inhabitancy (to stay in the self). The degree of self-inhabitancy indicates the degree of victory. The self-inhabitancy of any person can be examined on the basis of the following characteristics.
1. Free from cravings
The first characteristic of self-inhabitancy is being free from cravings. If a spiritual person is free from greed, has no specific ambition, and has no craving for any designation, prosperity, name and fame, then he can be considered self-stable. A mentally deflected and immature person who does not understand the label, social status, and fame, the absence of ambition in such person has no significance. One who, in spite of understanding these things, does not have any drive to covet him, is the growing state of self-inhabitancy. In the Terapanth religious order Muni Khetasi is well known in this context. He was a great devotee of Acharya Bhikshu, caring and humble saint. He was known as satyugi (man of satyug). Acharya Bharimaji the second Acharya specified two names in his succession letter-Muni Khetasi and Muni Raichandra. Later, the name of Muni Khetasi was removed. In that situation the behaviour and generosity of Muni Khetasi proved his high level of non-covetousness.
Reverence Gurudev Tulsi wrote in one of his compositions 'sanskarbodh:'
Pad aye jaye bhale, rahen sahaj madhyasth Sadhen bankar satyugi, sada sadhuta swasth.
It did not make any difference whether he got any designation or not; he did not make any argument for removing his name. Many people even commented him, 'you are maternal uncle of Yuvacharya Raichandraji. You sit down on the floor and your nephew sits at higher level. How odd it looks?' Muni Khetasi would hit back but softly, 'at the time of wedding the son sits on mare while the father stays busy in the work. But when he looks his son sitting on mare he becomes very glad. Similarly, Raichandraji is my nephew in worldly relations. When I see him sitting on the higher seat I feel happy' Indeed, this state is the sign of self-inhabitancy or non-ambitious state. Otherwise man gets upset over small issues. The saying goes- mokshe bhave cha sarvatr nispriho munisattamah. If man is non-covetous and simple then it is one of the characteristics of self-inhabitancy.
2. Straightness:
The second characteristic is straightness. The existence of straightness in a man reflects that either he is staying with the self or he is moving towards it. If inside is different from the outside or there is disparity between words and action, it is deception or dishonesty. This deception or dishonesty brings downfall in life. I am remembering that once Gurudev Tulsi was residing in Ladnun. A women's convention was going on. Suddenly, a lady stood up and said - 'Gurudev! Please punish me.' Gurudev asked her, 'punishment, for what?' Then she replied, 'Gurudev! Earlier I would do fasting for long days and very frequently. But now and then during fasting I would eat. I have committed sins. I wanted to show off the people that I can do lengthy fasting. But it was mere showiness. Now please purify me through atonement.'
Fasting for a long period does not matter much. It is not so important. It is mentioned in Uttradhyayan Sutra that salvation is possible if there is straightness in life. Straightness is possible if there is purity of heart or soul. The purity of soul is possible if there is straightness or honesty. Therefore straightness in the life is one of the characteristics of self-inhabitancy.
3. Fearlessness:
The third characteristic is fearlessness. Fear creates many problems. Many times man is into fear that if his mistakes are revealed, then his reputation will be demeaned; he will be punished, and relegated. And because of such fear he tells a lie. But he should think that by telling a lie and concealing his mistakes he can escape in the present life but in future lives there will be no escape. He will have to pay for every misdeed in his next lives. Honourable Gurudev Tulsi has written:
Bhool chhipana pap hai, karo nivedan saf yahan bachoge par nahi, age hogi maf.
It means to hide mistake is a sin. Therefore, you must confess it. If you do not confess then you can escape in this life but will not be forgiven in the future life.
Therefore, man should give up fear and strive for fearlessness. Many times man is scared of even small creatures, such as lizards, rats, cats or snakes. Many people are afraid of darkness. But fears can be eliminated through practice. The power of faith, chanting and the practice of contemplation of transience (anityata) can make one free from fear. When I was very young I used to live in Sardarshahar. My family had two houses. They were a good distance apart. We had to cross a long street while going from one house to another. There were dogs in that street. So whenever I would cross that street dog would start barking and following me. I thought, 'this is a big problem. I have to pass by this street frequently and these dogs put me into trouble.' Then I came up with one idea and started to keep a stick. And thereafter I would go in that street boldly. As soon as the dogs would come closer I would start waving the stick. The dogs would bark for a while, but would not bite me. I would move forward fearlessly. Similarly the power of chanting and faith is also a kind of stick which can protect a man from the dogs of fear. A person who is endowed with fearlessness is self-inhabitant and close to his soul.
A spiritual practitioner must develop fearlessness. An ascetic must attempt to be victorious on the inner battle-field, just as a soldier aspires to victory in the external battle-field. Practitioner should strive for non-covetousness, straightness and fearlessness. The development of these three characteristics reflects the development of self-inhabitancy.
