Acharya Mahaprajna
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Bhinnebha-kumbha-gala-dujjvala-shoni-taakta, Muktaa-phala-prakara-bhoomi-bhaagah|
Baddha-kramah karma-gatamharinaa-dhipoapi, Naakraa-mati karma-yugaa-chala-samshritamte||
A ferocious lion tears open the temples of an elephant and scatters around white bones which look like pearls coloured in crimson with blood. Even such a lion is unable to move and attack a devotee who has taken shelter at your secure feet, equivalent to that of a mountain.
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Kalpaanta-kaala-pavanod-dhata-vahni-kalpam, Daavaa-nalamjvalita-muj-jvala-mut-sphulingam|
Visvamjighatsu-mivasammukha-maa-patantam, Tvan-naama-kirttana-jalamshama-yatya-shesham||
Even a raging forest fire, kindled by the winds of doomsday and incandescents parking flames, is extinguished by hailing your name that acts as a life-saving water here.
There are many problems in this world. Fear is the most significant problem. There is no greater remedy than fearlessness and no greater cause of sorrow than fear. Real cause of sorrow does not incapacitate a human as much as its fear does. Often humans create imaginary problems and feel sorrowful. Lord Mahaveer has given a sacred mantra for fearlessness and its practice is well known.
Acharya Maantung has emphasized on developing the practice of this mantra. There is a need to awaken the consciousness of fearlessness and to make the consciousness of fear dormant. Fear can arise from multiple reasons. The Sthananga Sutra has classified fear into seven types, however, the causes of fear are not limited to just seven but can be in hundreds. We have heard of brave men having no fear of pistols and guns but running away from rats.
Mantra to be Free from Fear
Fear being ubiquitous in all ages, the composer has tried to strengthen the feeling of fearlessness. In the previous shlok, the composer has stated that if the fanatic Airavat elephant approaches you and causes terror then how do the hymns of Adinath work How does it become a savior. The present shlok is to face the fear of lion. A ferocious lion can cause more fear than an elephant. It is indeed the king of the jungle, the most powerful animal. Due to deforestation and urbanization, jungles and wild animals that inhabit them are rapidly declining. In that era, there were many lions and therefore there was terror amongst the people. It was a great cause of fear. The composer has narrated a mantra to be free from the fear of lion-
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Bhinnebha-kumbha-gala-dujjvala-shoni-taakta, Muktaa-phala-prakara-bhooshita-bhoomi-bhaagah|
Baddha-kramahkrama-gatamharinaa-dhipoapi, Naakraa-matikrama-yugaa-chala-samshritamte||Acharya Maantung says - 'A man and a lion are moving towards one another. The lion reaches near the man's feet and does not attack. Isn't this surprising? A man who is weaponless goes closer to the lion, yet the lion does not pounce - how is it possible?' The composer says - 'That lion was not an ordinary lion. It was the one who just killed an elephant and ruptured its kumbhasthal (temples). Stream of blood that was oozing down the elephant was resplendent!
Question arose - From where did the brightness come? The blood flowing from the elephant's body made the earth red. Lion ruptured the elephant's kumbhasthal and gajmukta (adorning pearls) were falling down. On one hand blood is dripping and on the other hand pearls are falling from the kumbhasthal. Pearls are white, and blood is red. The glow of both red and white was emanating and caused brightness
The paws of the lion were soaked in blood. It was in a state of rage. In such a scenario the man went closer to lion's feet without any danger. It appears as though the lion's emotions were frozen; its legs shackled. The prey was a head yet the lion was motionless. That man kept on stepping forward, but the paws of the lion did not move at all. Presenting the reason behind this miraculous phenomenon, he says - 'Lord! That man was in the shelter of your feet. This is why the lion was powerless to attack your devotee.'
It can be said that Acharya Maantung has somewhat exaggerated here. Is this a hyperbole or realism? Let us examine it. There are two types of principles - one is hyperbole and the other realism The principle of hyperbole exaggerates every matter. While in realism the speech is neither exaggerated nor condensed, the matter is stated as-is. The tribute of the composer is real, but it appears to be exaggerated in general reading. It is obvious to question - how can a man face a lion? Why will a lion remain pacified? Should a person be scared of a lion or the lion be scared of the person? From a gross point of view, we can observe a tinge of hyperbole in this composition of Acharya Maantung. If we understand by analysing it from a subtle point of view, then we can conclude that this is realism; it is possible, it happens.
Theory of Vibrations and Transformation
Powerful vibrations create unimaginable transformations.
The theory of the subtle world is the theory of vibrations. The language of vibrations is operative here. Powerful vibrations arise in a person with strong faith and with resolute self-confidence. These powerful vibrations cause transformations. We should focus on both of these principles.
Principle of vibrations and principle of transformation - both are related. A certain kind of vibration will trigger a relative transformation. Similarly, when there is a certain type of transformation it will generate the related vibration. Powerful vibrations create unimaginable transformations.
Once a man came to me and narrated- I was severely ill. I went to a doctor for diagnosis. Doctor said that this disease is incurable. No medicine can be effective. I stopped my medicines and started chanting the prayer - "Arahante Saranam Pavajjaami". I left the shelter of doctors and medicines and accepted the shelter of Arhat (teerthankar). Days passed. My health started to improve. I got rid of the incurable disease and went to the same doctor for a medical review. The doctor's eyes were wide in shock. He asked me how was that possible. As per medical science this is not possible. I said -"This is the result of Arhat's shelter. The vibrations of prayers done with faith have changed the undesirable result to a desirable one."
Within this context, an incident of Haryana is also worthy of being mentioned.
A person had a ghastly accident and his ribs and lungs were severely damaged. Doctor said - "This is a small town, treatment is not possible here. Take him to Hissar". The doctor from Hissar also expressed his inability to treat and said - "This is a very severe accident. Treatment might be possible at some renowned hospital in Delhi".
That man was in a state of coma. His family had good contacts with the Chief Minister of Delhi. So, he was taken to Delhi and was admitted immediately in the hospital. Treatment began for him. The doctor started taking images of the accident-prone body parts from a sophisticated medical instrument. Shockingly there was an image of a saint in the picture of ribs. The doctor was amazed - "How did this image appear in the heart? Who is this white attired man?"
The man was in a state of unconsciousness; who could answer the doctor's question? With time the patient's health improved, and he regained consciousness. Doctor showed him that picture and asked -"Who is he? How did this image take shape in the heart?"
The person said - "This is my Lord's photo. The moment I met with the accident I started chanting his name visualizing his image. The prayers were constant even in my withered condition and I was continuously visualizing him. Even in that unconscious state I could connect with my Lord, that visualization got imprinted in my heart?”
This is the principle of transformation and vibrations. It cannot be interpreted in this material world. Similar incidents have been discussed in American journals. The psychologist took a scan of a man's brain and image of a huge car was seen in the scanned picture. Brain's photo was taken where a picture of a multi-storeyed building appeared.
How did the picture of a car and a multi-storeyed building turn up? This is the theory of transformation. The emotions that you have at a given point of time, lead to transformations within your inner world. On the outside, it would appear - this is a man; this is a man's brain. But on the interior transformation occurs from the thoughts that you create - of a car, multi-storeyed building or any other object about which you think or contemplate. The form in which mind's aspiration is, transformation takes place in that form itself.
Jain philosophy states -
Jam jambhaaveaavisayi, Tarntarnbhaaveparinamayi |
One can achieve the thoughts and goals that they envision. The language of the material world is - this is a man. The language of the subtle world is completely different. In that world, from a transcendental point of view, he can sometimes be a man, sometimes a horse, sometimes an elephant or even a lion. He will get transformed into the object he contemplates about. This theory of the subtle world is different from that of the gross world.
One can achieve the thoughts and goals that they envision.
On the basis of these principles of vibrations and transformations,we can understand the scenario of the person walking towards the lion without any fear whatsoever. By panicking the person would possiblydie. Acharya Maantung says - "After seeingthe lion the man remembers and eulogizes you. The time when he eulogizes and remembers Adinath, he himself embodies the lord at that instance."
Jayacharya (the fourth Acharya of Terapanth) wrote –
Paathaamnaa-hartaam-bhanee, Paathaakahiyetaahi.
There are two terms - Dravya Paatha and Bhaav Paatha. Dravya Paatha (weighing stone) refers to a heavy stone of about 1 kg. Bhaav Paatha is the person who made the paatha, who knows the meaning and utilizes it. Who is Bhaav Adinath? Bhaav Adinath is the one who remembers and eulogizes Adinath in such a way that while praying he visualizes himself as Adinath and becomes like Adinath. We should recite Bhaktamar by becoming bhaav Adinath, not a devotee. When we realize our bhaav of Adinath, then we will be transformed into Adinath. By achieving this we shall achieve fearlessness.
The following saying of the composer is a fact - one who takes shelter in Adinath and establishes Adinath within themselves, their legs will not stop when confronting a lion. Instead, they will render even the lion motionless. This is an illustration of fearlessness. Many incidents related to this are available in historical Jain narrations.
Consuming the Force of Fire
Another cause of fear is 'Forest fire'. In the earlier times fire would often consume forests, especially the bamboo jungles. The jungles in Karnataka and South India are dense with bamboo trees. The collision of these bamboo trees results in rapid spread of fire. Even today fire is a cause of untold fear. Despite modern technology for extinguishing fire there is often major loss to life and property from them.
A few years back there was fire in Delhi's Tees Hazaari Court. It contained court records of hundreds of years. Before the fire engines could arrive and manage it, the flames had already spread and records of hundreds of years were destroyed. If the mastery (siddha) of Agni shaman mantra was accomplished and chanted with firm faith, the fire could have possibly been pacified.
Explaining the intensity of this fear, Acharya Maantung says -'One person was going into the jungle. Suddenly there is fire in the jungle. It spreads like wildfire' What does the man do in such a situation? How does he save himself? How will there be fearlessness? Many mantras for fire fighting have been specified in spiritual practices. Acharya Maantung goes on to compose the mantra to remain fearless during forest fire:
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Kalpaanta-kaala-pavanod-dhata-vahni-kalpam, Daavaa-nalamjvalita-muj-jvala-mut-sphulingam |
Visvamjighatsu-mivasammukha-maa-patantam, Tvan-naama-kirttana-jalamshama-yatya-shesham||'A person surrounded by ghastly fire in the forest splashes water by reciting your name. The flames which were extremely terrifying and were like the fire of Kalpantkaal (destructive phase of world, pralaykaal) abate.' The description of the fire of Kalpantkaal is found in Aagam literature. It is said that in the sixth era of time cycle there will be a shower of fire. The fire of Kalpantkaal is as frightening as a nuclear bomb in today's times.
Kalpantkaal means Pralaya-kaal (destmctive phase of the world). The period of Aeon is ending. The brightness of forest fires is similar to the fire stirred by the strong wind of pralayakaal. Fire is not just red. The brightness of fire has a mix of yellow and white. Forceful sparks are rising from the bright fire and there are flames all around. Such fierce wildfire is out to vanquish everyone. It appears as though whoever comes in contact with the fire will be engulfed. Such omnipotent fire will extinguish with just a splash of water if that is done when reciting your name. Everyone “surrounded by that fire will then be safe.
In these shlokas, Acharya Maantung has stated the mantra for prevention of fear from lion and from fire. Scholars have opined that these shlokas of fearlessness are mantras by themselves. Chanting of these shlokas can transform the feeling of fear and anxiety. It is hard to believe that these shlokas are so potent. Will just reciting of words make this possible? In reality it is not just the recitation of words but the principle of transformation that can lead to such miracles.
In the language of yog, there is a concept of guna-sankraman(transmission of qualities) which explains - establish oneness with your epitome (dhyey- the one which you meditate on) to imbibe those qualities with you (dhyata - one who meditates). On this basis many people praise their lord in their own ways. When people are in a state of fear they praise the lord in the form of abhaya-dayaanam (one who gives fearlessness).When they are in a state of anxiety then they praise in the form of chakkhu-dayaanam (one who helps to develop right world view), and when they are in a state of instability then they praise the lord in the form of magga-dayaanam (one who shows the right path). People not only praise the lord but also work to establish oneness with him.
When there is feebleness of mind, contemplate on Bahubali. When the question of tolerance of sufferings arises, then accomplish oneness with Lord Mahaveer. In context of tolerance, Mahaveer is the epitome. In this manner depending on the quality that needs to be developed, visualize the corresponding quality in the Lord; establish oneness and become like the Lord. It is for this reason that there should be no skeptism on the fact that fear can be prevented and consciousness of fearlessness can be developed.
Consciousness about Fearlessness
Developing consciousness of fearlessness is very important. When this consciousness awakens, seventy to eighty percent of the fear reduces on its own. Most of the problems are imaginary and not real. A person develops fear in his imagination and continues getting scared. If he understands its real nature, then the problems will terminate on their own.
A king was on out for hunting. His bodyguards were left behind. The king proceeded alone. He met a shepherd at some distance.
The shepherd wondered - He is the king, how come he is alone? I should help him, and he moved further.The king saw the shepherd and thought- He is an opponent for sure and is coming to attack me. The king did not recognize the intention of the shepherd and built an imaginative fear for him. He aimed his bow and arrow to attack the enemy.
Immediately, the shepherd pleaded in an intense voice- "Sir! I am not your enemy. I am your servant."
The king stopped and dismounted from his horse. The shepherd saluted the king.
The King said - "Good that you spoke else I would have killed you."
Shepherd said - "Sir! You have many qualities, hut you lack in identifying a man."
King asked- "What do you mean!"
Shepherd said- "Look, I take hundreds of horses for grazing. Among those I could recognize your horse instantly. You couldn't recognize your devotee, your servant.
You didn't even identify that I am your subject. "On hearing this the king was ashamed.
Not just kings, common people face this challenge in their daily lives. They are unable to identify their true self and continue to suffer in fear. If a person analyses their life they will understand how much of their fear is imaginary fear? How much is real fear?
Here is an exercise: On a piece of paper write down all your fears. Now mark out those that are imaginary and those that are real. It is likely that your imaginary fears will be more than your real fears.
The composer tries to awaken the consciousness of fearlessness by praising Adinath. This is an effort to provide relief from both types of fear - imaginary and real. The hope is that we will understand the essence of praise and instead of establishing an identity different from our ideal we will establish oneness with our Lord. Oneness with lord is a sole experiment to awaken the consciousness of fearlessness. In this deeper state we can evaluate the great contribution of Acharya Maantung in awakening fearlessness.
Oneness with lord is a sole experiment to awaken the consciousness of fearlessness.
