Acharya Tulsi
He who goes off the beaten track, invites trouble. He who, forsaking tradition, treads a new path, is beset with many difficulties. He who, freeing himself from inherited ways of thinking, starts thinking in a new way, is called a rebel. He who, shaking off the contemporary inertia, fashions for himself a new faith is titled a cynic. This is exactly what happened to Acharya Bhikshu, the great revolutionary of the 18th century. His creative talent failed to win immediate recognition among his community. The devotion to the Agamas and faith in conduct maturing in him was impatient to break out, but he was advised to keep silent and walk the old 'path. He tried to change his surroundings altogether, without -success. At last he changed his own way. His determination to evolve a new identity for the culture of the wandering monk bore fruit and he was able to achieve something.
Acharya Bhikshu’s devotion was wholly centred upon Lord Mahavir, whose sayings were his chief inspiration. On the basis of these sayings, he prepared a blueprint of a monk’s conduct. The greatest challenge that he faced was that in the traditional set- up, it was impossible to achieve the purity of conduct he visualized. Before this, he had deeply pondered over the Agamas. The vision that he acquired through a profound study of the Agamas, combined with personal experience, was very significant. On the basis of this vision, he sought to accomplish three tasks.
- To give a positive turn to thinking;
- To take a bold decision to advance against the current;
- To move forward towards the goal without compromising principles.
With the accomplishment of these tasks, his revolutionary character came to the fore. In the beginning very few cared to listen to him. When he saw that not many people were forthcoming to join his mission, he retired and completely gave himself up to meditation. In this he found a great relief. But two monks wholeheartedly encouraged him to take to active work. Acharya Bhikshu was touched by their faith and turned his gaze outwards. The principles that he outlined at the time provided him with a solid ground to stand upon:
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Only a disciplined life is right and meaningful. Discipline is good for one as well as for indiscipline is never good. Where there is discipline, there is religion.
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In order to become religious, it is not necessary for an individual to bind himself to any sect. The criterion of religiousness is, not sect, but purity of living. Even a person with a perverted vision, when he performs a religious act, treads the path of them religion to some extent.
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Merit (auspicious Karma) is a bye-product; it is not to be striven for. Just as there is no direct cultivation of chaff, which is a by-product of the act of sowing wheat. Similarly, a person performs a religious act and merit ensues. There is nodeliberate cultivation of merit.
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Violence is violence under all circumstances; it can never be religion. Those who justify violence on the basis of necessity or utility and call it religion are simply ignoring the truth. Just as the path leading to the East can never be the same as that leading to the West, Similarly, the path of violence and the path of religion can never be the same.
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There is no mixing of religion with ir-religion. The act of religion is entirely sinless. Half-religion and half sin-not a viable proposition. Just as light and darkness cannot coexist, similarly religion and sin do not go together.
- The copper coin is as authentic as the silver one. But if the copper coin is tin plated, it becomes counterfeit. ln the same way, the mixture of religion and sin can never be called truth.
Acharya Bhikshu made an attempt to test these spiritual ideas on the touchstone of everyday reality. Narrow—minded and selfish people opposed him tooth and nail. Despite stiff opposition, however, these ideas gained ground. Along with his convincing presentation of the theoretical side of his teaching, Acharya Bhikshu laid an equal stress on the necessity of organisational discipline. Whether one deeply understands his doctrine or not, his way of discipline has been praised by one and all. Just by following one principle of discipline, it is possible to resolve all individual, familial and national problems. However, a deep study of the works of Acharya Bhikshu is essential for a thorough understanding of his teaching.
