Mahapraan Muni Mayaram (English) by Jain Book

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MAHA-PRAN MUNI MAYARAM Life Sketch of Shri Mayaram Ji Maharaj (An Ideal Ascetic of Examplary Conduct and Restraint)

Author :

Acharya Subhadra Muni

Editor :

Sh. Raj Kumar Jain

« Megh Prakashan, Delhi–110 006

: 500.00/-

ISBN

: 81–85781–11–7

Publisher

: Megh Prakashan 239, Gali Kunjas, Dariba Kalan, Chandni Chowk, Delhi–110 006 (M) 9811532102 E-mail : meghprakashan@gmail.com Website : www.meghprakashan.com

Printer

: Sahajanand Foundation B–5/263, Yamuna Vihar, Delhi–110 053 (M) 8010339910 E-mail : ashok.sahajanand@gmail.com

Authors View The eternal embodiment of monkhood Mahapran Muni Shri Mayaram Ji maharaj left this ephemeral body more than one hundred years ago. It is the nature of the physical body to merge in the cosmos. The body is re-constituted and again merges. But the soul and its fundamental trait remains permanent. His soul was in existence in the dead past, was present here a century earlier and is in existence even at the present moment. In its physical mode and soul it may be, at present, in a higher heaven or in Mahavideh region but the fragrance of his ascetic conduct is being noticed, in the land of Bharat, in the hearts of innumerable devotees, monks householders. The soul moves in the cycle of birth and death again and again. But the worthy soul like of Mahapran–the reverend saint does not move in the cycle of birth and death for an unlimited period. Such a soul moves in this cycle only upto the time it becomes completely detached. Every step of reverend saint moves on the path leading to salvation. Wherever he moves, the environment of that area becomes affected with fragrance of ascetic discipline. Every particle of that area starts shinning with spirit of spirituality wherever he stayed, a great gathering assembled. Wherever he delivered his lecture, it purified the heart of his devotees. The people were feeling blessed just when he looked at them. The blind used to feel as if he had gained eyesight, the common man felt that he had got basic knowledge of reality and the one who had a little knowledge felt his knowledge has been increased manifold. When the first edition of the book “Mahapran Muni Mayaram” was published, an old shravak had told me, ‘Sir, you

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have exalted Mayaram Maharaj.’ I had told that person then and I am repeating the same answer now that Muni Mayaram was the Sun. Just as the Sun illuminates the world, the reverend Saint, too illuminates us. It is all due to the gratitude of that great Saint that the people, to some extent, recognize me as Subhadra. The reverend Muni Mayaram was in existence in human form for 58 years earlier to this period of 100 years. At that time he lived a true restraint life as propounded by Mahaveer of the earlier period of more than 2500 years. His period was such that the ascetic discipline was falling through. Then the Sun of ascetic discipline dawned in the world in the form of Muni Mayaram. He established the primary importance of ascetic restraint in the organization. Whosoever came in his contact, he felt highly blessed. Some termed him as lofty mountain of ascetic discipline. Some termed him as of excellent ascetic conduct (Charita Churamani). The ascetic organization of Jain faith feels deeply impressed by going through his way life. They feel themselves incompetent to narrate his virtues in words. After looking into various adjectives to describe him, I have settled myself on the word Maha-pran. My affected mind spontaneously called him as Maha-pran—the great vital-force. Gurudev Yogiraj apprised me about the ascetic life of the reverend Saint Mayaram and tells today, I am deeply impressed by it like a bumble tree. I feel great pleasure in it. My every activity namely taking food or fast, thinking or preaching, mindful or consciousness, sleep or awakening is influenced by the ideal conduct of Muni Mayaram. I am expressing my supreme happiness at the auspicious occasion of century celebration of Nirvaan of Mahapran in various ways namely, by talking about him, by presenting him or by pointing towards him. In this very direction is the publication of this book and it is going to provide a development in ecstatic happiness from the core of my heart. I feel extremely grateful to every one who has helped me in this project directly or indirectly.

—Acharya Subhadra Muni

Devoted Shravak Shri Raj Kumar Jain AN INTRODUCTION Sh. Rajkumar Jain is such a devoted shravak of the current period that he is recognized in this country and abroad. There is a long list of his works, but here we are presenting only a brief introduction. Worthy Shravak was born in a Jain family at Ropar in Punjab. His father sh. Mathuradas had devoted his entire life in freedom moment and service of the people. Thus Shri Rajkumar Jain also got a noble environment since is very worth. He has been very intelligent and of sharp intellect. After higher education he entered in state civil service and later was promoted to Indian Administrative Service. His service had been very commendable through out. After retirement he has been devoting is entire time in study of scriptures and literary activities. He has a deep interest in it and has been helping monks and nuns in their study from time to time. Simultaneously he is giving a finishing touch such a work which is great historical importance namely translation of Jain Aagam in English. He has translated many Aagams and is still engaged in it. At the occasion of the centurion celebration of Nirvan of Mahapran Muni Mayaram Ji Maharaj, Shri Amit Muni Ji inspired worthy shravak to translate the book â&#x20AC;&#x153;Mahapran Muni Mayaramâ&#x20AC;? in English. Keeping in view the great demand for it. By completing this work he has expressed his deep devotion.

Shri Rajkumar Jain is not only a scholar of Jain Philosophy but he has also imbibed Jain Principles in his very life He has already accepted twelve vows of a Jain Shravak. Daily he spends most of his time in samayik. “Muni Mayaram Jain Sangh” expressed its hearty gratitude to him for completing his noble task. – Secretary Muni Mayaram Sangh

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Contents ♦

The Great Life-Force—Maha-Pran Muni Mayaram

♦

Baroda Village (The Land of Respect)

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Pedigree Table and Family

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Birth of The Great Saint

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Duty and Non-Sensuality

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On the Bank of Ganga

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Astrologer Had Said

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Mayaram—Best Restraint Best Disciploine Mayaram

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Got the Light of Restraint

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A Lamp Lights Another Lamp

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Order of Disciples

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The Ascetic Practice of Great Monk

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Study of Scriptures of Great Monk

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Meeting with Two Masters

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Great Monk The Continuous Wanderer

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The Great Saint—Post of Acharya and Acharya

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Views of Acharyas (About Mayaram)

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Ascetic Imprints Arising from Events

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King Meets to Mahesh

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Snake : Emobodiment of Coil

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Eyes Full of Deep Devotion

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I am Awakened by Ram (Maya Ram)

103

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...You Can See !

108

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Maha Mantra and Great Monk

112

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The True Practice of Maha Mantra

118

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My Mind Like Lamp of Renunciation

122

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Happiness of Submission

125

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Gift of A Monk to Anohter Monk

127

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Ocean of Benevolence

130

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From where A God Great then You I may Find.

133

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Benevolent Mahamanya Mayaram

135

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Victory of Faith

140

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Epitome of Fearlessness

143

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Darkness Disappeared

146

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Away From Curse or Blessing

150

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Mind Full of Devotion

154

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The Great Saint–An Ideal Person

158

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The Sublime Practice of The Monk

164

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Gods also Bow to Him

169

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Bit by Bit Ocean of Self-Restraint

173

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Appreciation Lies in Speaking Meditation Lies in Silence

181

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Lamp in Deserted Palace

191

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Unique Chaturmas of Baroda

205

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Death of Reverend Monk

211

♦

Devotion

224

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THE GREAT LIFE-FORCE— MAHA-PRAN MUNI MAYARAM

irth

: it is death

Death

: it is birth

‘The Life’ is end of birth and death. Now consider it in another manner. ‘Birth’ is the silent (latent) invitation of death. ‘Death’ is the mother of birth. ‘Life’

is away from the end points of birth and death.

A saint (muni) gains life. He dominates off death. He beings an end of birth. To gain life means the birth (start) of the saintly life. The real life of a saint is to go beyond the state of pleasure, pain, the life wherein birth, death remain far behind. Life is the unique flute of ever-lasting happiness. The sweet sound of this flute made an appearance on the earth in the nineteenth century. The brilliant sun of restraint of the fourth aeon of time-cycle appeared in the fifth aeon. It disapproved the earlier view that the true restraint of ascetic practice is possible only in the fourth aeon. It was earlier thought that we can only sing in praise of such ascetic life in the fifth aeon but one cannot have such a life in that aeon. Shattering the darkness of false beliefs, the sun of ascetic restraint appeared. He provided the basic mantra

2 // Mahapran Muni Mayaram

of the philosophy and conduct of Bhagavan Mahaveer to every nook and corner in this world. Those who adopted it in their lives, they experienced sublime happiness. Their enjoyment knew no bounds. Sublime happiness is life. Life is monkhood. Monkhood is the real truth about human existence. The great life-force (maha-pr창n) means a person who extremely possesses the real truth. Acharya Bhadrabahu Swami had practised Mahapr창n Yoga in the cave of a mountain in Nepal. It appeared that in the nineteenth century Muni Mayaram practised the same in his human state of existence. It disturbed the very foundation of pillars of wrong faith, non-restraint, caste system, sectarian attitude, blind faith, wrong knowledge, violence, deceit, greed, sensual pleasures, and sins. They had no other alternative but to give a room to ascetic practice of restraint. They in fact became influenced by the life of the great saint. He (Muni Mayaram) accepted consecration in V.S. 1934. First of all he became spiritually awakened. When he became spiritually awakened, he started practicing for the welfare of the living beings whosoever accepted his preahing in his life, he also got the brilliant bliss. Who was that person? He was Maha-pr창n Muni Mayaram the propagator of Dharma, the citadel of real ascetic restraint. The society, the religious organisations addressed him with various titles. It is a long chain to mention all of them. The ultimate truth is that he could not be described in words. He accepted restraint. He offered ascetic restraint to others wherever he went. Then who took interest in his discourse, they accepted restraint in life. Whosoever accepted his patronage, he became a touchstone in life. In his mind, there was no distinction about caste, no discrimination about area. He had no sectarian approach.

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He had no attachment for disciples. He had nectar—only the nectar of ascetic life. It was simple and true ascetic life. There was no misunderstanding. It was all crystal clear. It was everlasting. It was free from pride. Did you see anywhere such a brilliant monk after the nineteenth century? Has such a person not taken birth till today? There have been many such persons. But do you know that they have got inspiration from (life of Mayaram) nineteenth century. Their spiritual uplift is from him. Every ascetic restraint is originating from him. The essence of restraint is present in the monks that is all due to Mahaprân Muni Mayaram. Many times there is a talk about the need of union, gathering and common conduct. In it the basic mantra has derived its source from Muni Mayaram. First of all he had raised the slogan for the end of distinction based on caste in the Sthanakavasi organisation. Now the slogan is being repeated forcefully. He had distributed the spiritual wealth. It blossomed, its fruits are spreading the fragrance all around in this world. He provided the very seed of ascetic discipline. The monks of the later period irrigated the blossoming plant of ascetic restraint. Those who did so, they became highly blessed. They lost the interest in external world. Their mind became saturated with inner happiness. With the said seeds of ascetic restraint, a long chain of faith in ascetic restraints got established after nineteenth century. The same is now shinning at the top in Sthanakvasi sect. He was beyond limits (virtues). He was always in a state of bliss. He had started to play on a musical-tone which is filling the atmosphere even today. Let us enjoy it.

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BARODA VILLAGE (The Land of Respect)

n writing the life sketch of worthy Shri Mayaram Maharaj, it is always desirable to talk about ascetic restraint, detachment, disinclination towards worldly pleasures, yoga and sainthood. A monk may be of the present period. He may be of the past. But the devotee would like to present the worthy and important incidents of his life. He does not give any importance to his birthplace, caste, family, state, language and the like. Still we are going to narrate his life before his consecration. We feel that the practiser can get some benefit from that description. He can get an inspiration to awake his spiritual power. So it is also essential to talk about the early life of the great men. Hence, in brief his life right from birth upto the time of consecration in monk order is going to be described in brief. BARODA VILLAGE Baroda village fully represents Haryana culture. Its earth has a fragrance of affection. The stream of due respect, simplicity and devotion flows here throughout the day providing bliss to every visitor. The inhabitants of this area are interested in worshipping detachment, penance, good conduct and chastity. In fact, India is the country of Saints and philosophers. But this village has a special significance. Every one here is full of devotion, love for follow beings

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and is interested in singing hymns in praise of the enlightened ones. A farmer may be in field, at thrashing place, at the yoke of the cart or he may carry a load of grass on his head, but you will find him murmuring a spiritual song. When he sees a monk, he immediately bows to him with folded hands. ORIGIN AND DEVEOPMENT A study based on historical reliable facts about the origin of this (Baroda) village indicates that it had come into existence in the eleventh century. However, the detailed reliable facts are available only of the period after 15 th century. It is said that once this village was inhabited by 500 Hindu weaver families. In how much period, this village developed to the present prosperous state can be ascertained from the history of rural development and dilapidation in India with the passage of time. Some Muslims families settled in this village. Gradually the decline in Hindu families started and the number of muslim families started increasing. Ultimately the entire village became a muslim settlement. Thereafter, the history took a turn. We can say the destiny had its effect. The neighbouring village Matti in the vicinity of Budhalada Mandi (now in Punjab) is the village of Jats of chahal clan. Two families of chahal Rajputs left the village due to some family circumstances. One of those two families, the family of younger brother settled in Bobua village near Baroda. The elder brother was Jagat Ram. He started residing in Sahedikhera village which is also close to Baroda. There his family increased. One day he thought that due to increase in number of members in the family it is not proper for him to remain in Sahedikhera. Thus, he should select some other suitable place. Thus, he contacted muslims of Baroda. He received an affectionate response.

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Ch. Jagat Ram then started living in Baroda alongwith his two sonsâ&#x20AC;&#x201D;Ch. Jhandu Singh and Ch. Load Singh. We had earlier said that history repeats itself. Jagat Ram settled in Baroda. After some period, the decline in muslim population started. Gradually, their very existence in the village eliminated. The family of Jagat Ram of Chahal Gotra increased to such an extent that it spread all over the village. Now its number is almost upto twelve hundred. The two sons of Jagat Ram were residing in two parts of the village. So, the area wherein the elder son had settled is known as the great aal and the area where the younger son had settled in known as small aal. Later on the small aal developed into an independent village which is now known as Barodi. Barodi also is now a village of Jains. Baroda village has a unique speciality. During the period Vikram Samat 1937 till V.S. 2065â&#x20AC;&#x201D;the period of 131 years, the tradition of consecration started by Mayaram Maharaj is continuously being followed. This is the only village in the entire India wherein the tradition of consecration is uninterruptedly going on during this long period of 131 years. It is not possible to locate any other family wherefrom the persons of same caste and same clan have been accepting monkhood. It is a great wonder in the spiritual field. BARODA THEN AND NOW During the period of Muni Mayaram, Baroda village was in Patiala State. Maharaja Narendra Singh was then the ruler of the state of Patiala. Now Baroda is in Jind district of Haryana. While going from Delhi to Punjab via Jind, it is 18 km beyond Jind and while coming to Delhi from Panjab, it is 18 km from Narwana. While studying the historical background of religion in Baroda, it was noticed that Jain religion has been in

Life and Personality // 7

this village since a long period. The study of Jainism indicates that Shri Roop Chand Maharaj, the great Jain penancer, was consecrated in Baroda in V.S. 1895 (11 th day of the bright fortnight of Phalgun). He died in Jagroan and his memorial is also there. Earlier to Shri Mayaram Maharaj, Baroda had been visited frequently by Shri Ganga Ram Maharaj and Shri Ratiram Maharaja. They had also spent the chaturmas (four month stay) there. It has also been noticed that Shri Neelopat Maharaj had also stayed for a chaturmas in Baroda. Another fact worthy of mention is that earlier in Baroda village, Janism was considered the religion only of Vaishyas (business community). It had not been propagated in other castes. Now the entire village feels a sense of pride in being called a village of Jains. In the entire Haryana state at the time of census only this village is mentioned as the village of Jains. It is all due to the influence of the great Saint Shri Mayaram Maharaj. After his consecration in V.S. 1934, Shri Mayaram Maharaj propagated the importance of detached life among the public in the village. It has its effect on the masses. Many persons accepted consecration in due course of time. Their names are as follows: Shri Jawaharlal Ji Maharaj, Shri Kesari Singh Ji Maharaj, Shri Nanak Chand Ji Maharaj, Shri Devechand Ji Maharaj, Shri Sukhiram Ji Maharaj, Shri Ramnath Ji Maharaj, Shri Hirdulal Ji Maharaj, Shri Akheram Ji Maharaj, Yogiraj Sh. Ramjilal Ji Maharaj, Sh. Ransingh Ji Maharaj and Shri Shivchand Ji Maharaj. Even now this chain of consecration is moving ahead. LAND OF WORSHIP AS TIRTH Baroda village was in existence in the past is a historical fact. Now it is a fact that it is a memorial of

8 // Mahapran Muni Mayaram

Muni Mayaram Ji. So, the devotees visit this village—the holy area with great religious zeal and devotion. Reaching here both the monks and lay devotees experience a sublime happiness. In the end, we can say that it is primarily due to Muni Mayaram that this village has become a Teerth, the land worthy of worship. Even after 131 years, this village is generating persons who adopt Jain Consecration.

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PEDIGREE TABLE AND FAMILY

t is not important what was the pedigree table of Shri Mayaram Ji Maharaj. It is also not of great significance to which family he belonged. The significant fact however was the effect of Shri Mayaram on the family that it gained great fame and became devoted to religion. It is essential for us to know the pedigree table relating to Shri Mayaram Maharaj because with his preaching many persons from Baroda accepted consecration. The foundation of Chahal Clan was laid in Baroda village by Ch. Jagat Ram. After many generations of the elder son of Shri Jagat Ram, Ch. Rupchand was born in this family. He became the headman of this village. Earlier, the headman used to be from the muslims settled in the village. After Ch. Roopchand, Lambardar was always appointed from this family. In this table, later Ch. Garibu Ram became the Lambardar. Further description regarding Lambardar is as follows : Lambardar Shri Garibu Ram | Lambardar Sh. Turat Ram Ji |

Sh. Asha Ram Ji |

10 // Mahapran Muni Mayaram

Lambardar Sh. Jot Ram Ji | Sh. Aad Ram Ji Sh. Mayaram Ji Maharaj Sh. Sukhiram Ji Maharaj Sh. Ramnath Ji Maharaj

Sh. Ramdayal Ji | Sh. Jawaharlal Ji Maharaj Sh. Hirdulal Ji Maharaj Sh. Guniyaram Ji

To the numbers in the pedigree table mentioned above are also connected Shri Kesri Singh Ji Maharaj, Shri Devichand Ji Maharaj, father of Yogiraj Ramjilal Ji Maharaj. Simultaneously let us know about the family of Shri Mayaram Maharaj. His family is very small but it is very unique. LAMBARDAR JOTRAM Shri Jotram was the father of Shri Mayaram. Incidentally his personal data is as follows: In that period, the seat of Lambardar commanded respect and importance. It indicated the level of intelligence. He had all such qualities. Further, he was well off in view of his farm wealth and cattle wealth. In Baroda village, his status and economic importance was well established. By nature, he was gentle and truthful. His fame was all around because of his noble heart and service to the guests. The entire village was famous due to his service to the guests visiting that village. There were not sufficient means of transport during those days. So, the travelers used to visit the village for rest at night. Sh. Jotram used to extend hearty welcome to every such person. He used to treat a guest as a celestial being and serve him heartily. During the days of famine, he in fact served like Bhama Shah. Due to paveity of rain in neighbouring village, there used to be famine like state. Then the affected persons used to remember Jotram. They then

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leaving their village used to come to Jotram for help. Sh. Jotram always provided them full assistance and shelter. In case of help to the layman, we recollect Kabir. Kabir remained a householder throughout his life. He was illiterate. He worked as weaver. Simultaneously, he uttered ever touching songs and couplets. Even after four centuries, his cuplets and songs are well appreciated and recited. Jotram lambardar was also illiterate. But while engaged in agriculture, he had firm faith in Jainism. His such faith is evident in his family even today. MOTHER SHOBHA VATI Smt. Shobhavati was the mother of Sh. Mayaram. She had taken birth in Ghirad village of Hissar district. She was the life partner of Jotram. She gave birth to Mayaram whose life sketch is the subject of this book. She was not literate. But she had unflinching faith in good behaviour, noble conduct and chastity. We have no hesitation in stating that Jain organization and the nation got a great saint like Muni Mayaram due to her religious and noble life. BROTHER Mayaram Ji were four brothers. Each one of them had individual attribute. We shall know about them gradually. See the wonder bestowed by nature. Shobha Vati gave birth to Aadram in V.S. 1908, to Mayaram in V.S. 1911, to Sukhiram in V.S. 1914 and to Ramnath in V.S. 1917. The interval in births in each case was almost three years.

â??â??

BIRTH OF THE GREAT SAINT

h. Mayaram was born on Monday, the 12th June 1854 (2nd day of dark fortnight of V.S. 1911). His mother was Smt. Shobhawati. Sh. Jotram, his father was commonly known as Lambardar. Shobhavati was feeling highly elated on the birth of lovely son, Mayaram. It is said that soon after his birth newly born Mayaram did not weep. It is the basic principle of nature that immediately after the birth, the child weeps loudly. That weeping cleans the tube through which he breathes and inhaling, exhaling process starts. But an exception to that principle of nature was noticed in the birth of Mayaram. Perhaps it was pointing to the fact that the new born is not an ordinary person. He has some exceptions. The message offered by nature may be anything. But the members of the family were worried as the child was not weeping. Ultimately the child was patted and moved. The child responded to it. When the child started weeping the relatives felt relieved. All the residents of larger aal celebrated the occurrence. The relatives and neighbours gathered. They congratulated the family. Women, singing songs came in large member. In a moment of rejoicing the child was christened as Mayaram. We have already learnt that the family of Ch. Jotram was prosperous. It had plenty of land, cattle and money.

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Since the father was rich, the child becomes pleasure loving. This is a fact that the childhood of Mayaram passed in a state of great comfort. Every one believed that Mayaram land certain unique qualities. The entire family and the neighbourhood was looking at him with great curiosity. His speciality was limited to physical features. He was certainly very handsome. Further, even at the tender age, he possessed depth in thoughts, humanity and compassion in behaviour and respect for elders. Looking at his activities, every one was expecting that he shall be a wonderful person and bring a good name to the chahal lineage. Nobody, however, had a distinct result in his mind. The normal condition in that area was that of illiteracy. Not only Baroda, even in the neighboring villages there was no school. Mayaram was nourishing in such an environment. But it was expected that Mayaram, like the rising Sun, will illuminate the family. TRUE EXAMINERS OF LIFE In the mean time we come across two monks who were expert in properly predicting the life ahead. They are Sh. Gangaram Ji Maharaj and Sh. Ratiram Ji Maharaj. During their wanderings they used to visit Baroda village also when Mayaram was only a child. Mostly they used to move in Haryana. They had expertise in mantra, astrology, astronomy, reading of dreams, omens and understanding the inner meaning of different voices. They had very deep study of archives. They used to visit Baroda quite often. They used to stay, create interest among the masses about scriptures, and then moved ahead. Once the two monks were returning after the early morning walk. Muni Gangaram saw young Mayaram near the shed outside the village where the cattle are tied.

14 // Mahapran Muni Mayaram

He was wonder struck at the brilliance at his face. It had a magnetic effect on the monk. He stopped and went on looking at the youth without blinking his eyes. He studied his face in the background of his knowledge of astrology and symbol reading. On the basis of that study he adjudged that he shall be a great muni. He shall command respect like a king. He shall be a great revolutionary. But how shall it happen. Muni Ganga Ram could not solve this riddle himself. He told Muni Ratiram, Are you seeing the young boy? The lines at his face are a challenge to the knowledge of astrology. The lines are explicitly indicating that this child is going to be a prominent personality in future. His eyes are shedding brilliance. But how can it be possible in such a rural atmosphere? This is a flower growing in the dust. How can he develop his latent capabilities. Such a situation has compelled me to further penetrate in the field of astrology.’ Muni Ratiram said, ‘I am also thinking in the same manner. We should try to know more about this child.’ Both the monks came near the child. When the child (Mayaram) saw two white clad monks (looking like idols of gods) before him, he bowed to them. It further impressed the two monks. They asked, ‘O young boy, what is your name?’ He replied, ‘My name is Mayaram’. ‘Who is your father?’ “My father is Ch. Jotram.’ ‘How many brothers are you?’ ‘Four’ ‘Do you study?’ ‘No.’

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‘What is your activity?’ ‘I do the domestic work.’ ‘Do you want study?’ There is no school in our village. So how can I study? We are staying in the Dharamshala. You come there, we shall teach you. Mayaram humbly replied, “I shall come after getting the permission of my father. Thus after knowing about the family background, the two monks arrived at their place of stay. The following day, they contacted Ch. Jotram. They told him, ‘lambardar! Your son is very brilliant. He possibly shall be a great man in future. We want to educate him.’ Ch. Jotram replied, ‘I agree. But there is no arrangement for education in the village where Mayaram could study?’ The two monks thought for a while. They realized that it is extremely essential to make arrangement for education of Mayaram. It is only with literal education that his real stature shall develop. So, they said, ‘Lambardar! you send Mayaram. We shall teach him elementary education. With the inspiration derived from the two monks and the permission of the father. Mayaram started getting literary education from the two monks. Normally literal education starts from A, B, C. But the monks started his education with the couplet ‘Namo Arihantanam’. On the very first day of his education Mayaram learned correct recitation of Namokar Mahamantra. He further memorised it. When his parents Jotram and Shobhavati saw that the two monks are teaching Mayaram, they felt highly

16 // Mahapran Muni Mayaram

pleased in their mind. They used to visit the monks off and on and say, â&#x20AC;&#x2DC;You are teaching Mayaram. It gives us a great pleasure.â&#x20AC;&#x2122; The monks taught literal knowledge. Simultaneously they also taught religion. In a very short period Mayaram learnt reading, writing, Samayik sutra, twenty five categorization, nine essentials, twenty six dvars, pratikarman (sutra of repentance). The monks were visiting Baroda village off and on. The education of Mayaram was continue without any break. He had now become a basically literate. So, the monks started educating him in scriptures. Mayaram not only studied scriptures under the guidance of the two monks, he also memorized five Agams. The deep knowledge of scriptures later resulted in inspiring him for a life of worldly detachment. SWEET VOICE AS OF NIGHTINGALE Muni Mayaram was keen to improve his knowledge. He studied Agams from the two monks. He also learnt hymns, spiritual songs, poems, aphorism and epics. He also used to murmur them in his sweet voice. Shri Mayaram Ji had got some attributes in his life due to the meritorious deeds of his earlier lives. His body was extremely beautiful. He had brilliance and sharp intellect. He was humble by nature. Further, he had very sweet voice. Since the very beginning he used to speak sweetly and sing melodiously. People were talking about the sweet voice of Muni Mayaram in his entire life. Wherever he went, the people talked about it. In his present life sketch shall find factual illustration relating to it. Whenever he moved in the street, in fields or at night, the villagers, the friends, relatives or family members requested him to sing some songs.

Life and Personality // 17

Mayaram used to sing with passion. It looked as if the very soul of music was pervading there and every particle of nature was enjoying it. The inhabitants of the village were deeply impressed by this unique quality of Mayaram. ❋

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The two monks provided him scriptural knowledge but they did not consecrate him. In case they wanted so, they could consecrate him as their own disciple. But they did not feel it proper to keep him as their disciple since they understood the far-reaching truth. They believed that the study of astrology and mantra shall adversely affect the grand personality of Mayaram. He will in that case move in a limited environment. Mayaram was requesting them off and on to consecrate him in monkhood. But the two monks used to say, ‘Let the time come.’ The time was moving ahead. Mayaram started propagating the feeling of detached worldly life among his friends. His friends were deeply impressed with his talk and his thought-reflections. We shall talk about them later.

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DUTY AND NON-SENSUALITY

ayaram was hardly of twelve years when his mother and father died one after the other. He was thus deprived of the affection of his parents. The post of Lambardar was by tradition destined to Chahal family. So, Aadram was appointed Lambardar. He was four years older than Mayaram. He remained on that post only for four years. He died when he was just 20 years old. Mayaram was then 16 years of age. Now the time for taking a hard decision came. On one side the spiritual knowledge derived from the two monks, was inspiring him to become a monk. On the other hand the responsibility to look after of the family was on him. In this moment of discrimination between duty and leading life free from worldly sensuality, he decided to discharge responsibility towards the family. He was responsible for the nourishment of the family of his deceased brother Aadram (his wife and his son Begu), two younger brothers and other dependents. To his detached mind, it was all just a bondage. But considering this bondage as a bondage, he gladly discharged that duty. He considered it an important duty towards the family. Lambardar had become the very attribute in Chahal lineage. It was the belief of all residents of Baroda village

Life and Personality // 19

that the post of Lambardar can be properly discharged only by descendents of Jotram, Maya Ram had become literate due to his worthy teachers Sh. Gangaram and Sh. Ratiram. So, he used to assist his father in Lambardar work off and on. When after Jotram, Aadram the elder brother of Mayaram was appointed Lambardar, he also kept Mayaram with him in his work. During his tenure as Lambardar, he was going with him everywhere as he used to assist his father earlier. He had been assisting him in their work. After the death of his father and affectionate brother, Mayaram had to accept this post. He discharged his duties with complete devotion. He remained at the post of Lambardar for seven years—from 16th year to 23rd year of his life. During this period, the villagers felt, Mayaram is not only Lambardar but also looks into our welfare. His behaviour towards the people was polite and amicable. The old people often say, ‘During his tenure, he did not allow any case from the village and the streets to go to the court.’ It is the nature of human beings that the problems and disputes arise. It was happening even then. But Mayaram used to suggest a lasting solution of them immediately. He used to stop the parties from going to the court. The dispute arises due to selfish motive Mayaram always gave a patient hearing to listen the problem. He then adjudged it with his deep intellect. Then, he used to decide it in an impartial manner avoiding all selfish trends. The parties then had no grievance and they had no intention to seek remedy in the court. It was his nature to adjudge the problem with humanistic approach and not from political angle. His solution was not the empirical one that may create problems again. It was permanent solution based on human values. ❋

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20 // Mahapran Muni Mayaram

It is worth mention here that Mayaram had a detached mind. He was inwardly awakened. His family however was the ordinary family. It had no concern for detachment, non-sensuality or non-attachment. Mayaram, however, discharged his family responsibilities till he was 24 years of age remaining in the house with a detached mind. Family members were thinking in a different way. “They wanted that somehow Mayaram should settle down as a householder. He should get married and properly look after his family. So, they were compelling him continuously for the same. The family members were forcing Mayaram to get married. He then one day touching the feet of his elder brothers wife (widow) said, ‘Bhabhi! I see motherly affection in every woman. But from today, I give you the status of my mother.’ You are my mother and I am your son. Please do not compel me to get married. I see every woman in the world as mother or sister. His brother’s widow wanted that Mayaram should get married. He should not at this young age become detached and non-sensual. Since the death of two important persons in the family, the entire home looks like autumn (a void). No event has been celebrated. With the marriage of Mayaram the family courtyard can rejoice with sweet songs of the occasion. It can then convert into a spring. But how could Mayaram be brought round for marriage. He was to become a shining example of chaste celibacy that compels everyone in the monk organization to cite him as an example. He had learned spiritual knowledge from the two monks when he was just 12 years of age. Later he entered the adolescent stage and then the youth.

Life and Personality // 21

He was now twenty four but he never liked to participate in Holi (festival of colours). So even now the austere saints say, ‘Detachment was passion in Muni Mayaram—the saint of ideal conduct. In his life of 23 years as householder, he never participated in Holi. During the festival of Holi, all the women of the village used to say, ‘You may do anything during these festival days but do no sprinkle colour on Mayaram. He is a Yogi (a detached person). In case you sprinkle colour on him, you shall be cursed. We notice the grandeur of the personality of Mayaram, his unflinching path in celibacy and his selfrestraint.

❍❍

ON THE BANK OF GANGA

ayaram had considered that some situations were a challenge for him. He had accepted some traditions even without any interest in them. In this context we are presenting an incident. He had not even an iota of belief that by putting the bone remnants of the dead body, the soul of that person gets benefited. But he followed such traditions without any interest. Mayaram started from his house to merge the boneremnants of his elder brother Aadram in river Ganga. On the way, eight to ten persons, some from Baroda and some from other villages joined him. All of them were going there to have a dip in the Ganga. But Mayaram was going only to follow the tradition of immersing the remnants of dead body. He reached there, immersed the remnants of the dead body and became free. The other persons who had come with them, took bath in Ganga. They had many dips therein. Mayaram was silently looking at them. He was thinking, â&#x20AC;&#x2DC;Those men think that every drop of river Ganga is sacred. By taking bath in it we shall remove all the dirt of our misdeeds and we shall become pure. I have no such belief still I have traveled hundreds of miles to come to the bank of Ganga. They have simply a belief. In their belief they have not been able to properly understand Ganga. The faith produces desired result only if it is based on proper knowledge. One should take bath in Ganga

Life and Personality // 23

flowing in the mind. In case there is ignorance (or polluted knowledge) in the mind, there is no use of taking bath in Ganga. ❋

❋

There are two Gangas. One is external Ganga. The other is internal Ganga. It is said when Ganga flowed down on the earth, it was just half of it. Half of it still remained in heaven. We can say in other words ‘Half of Ganga is visible outside. Half is still inside.’ A dip in inner Ganga means heaven. To take a dip in outer Ganga means to move with the flow. Your external effort is leading you in wrong direction. It does not allow you to arrive at the bank of real Ganga. It is a fact that journey to Teerth (worthy of worship) cannot be outside. Outside there is mundane world and not the teerth. You should travel within. When you go deeper and deeper within, you shall find the reality. You try to move within. You get immersed in inner meditation. Then you shall arrive at the true teerth. That one is Gomukh. It is Sammed-Shikar. It is Rajgir. It is Pavapuri, Kailash or Kashi is not outside. Outside means wrong perception (misconception). Inside means Teerth every point. Every drop of inner Ganga is sacred. In that holy stream, every part of the mind gets washed (cleaned). Ganga which is on the earth is half Ganga. The other half is in heaven. The inner Ganga is that half Ganga of heaven. The nector is in that Ganga. You shall get nothing by taking bath in outer Ganga. Fishes live in outer Ganga. Can they reach heaven? The crocodiles takes bath continuously in Ganga. You come back after taking bath. Fishes and crocodile live there throughout. Can you take bath more then those creatures. It is quite clear.

24 // Mahapran Muni Mayaram

Ganga which is inside is very precious. Every real essence is inside. Only filth is outside. The real wealth is within you. ❋

❋

Mayaram was seeing his ten companions taking bath swimming and enjoying dip in the Ganga. When they finished they felt hungry. Mayaram took out his lunch box and satisfied his hunger. His companions were believing in preparing meals themselves. They contacted among themselves and decided to prepare at night Khichri. In taking bath and consultation about food it had grown dark. They then collected some fuel. One of them said, “Bring holy water from Ganga. It does not take much time to prepare Khichri. The companions sat down for breakfast. One of them while taking khichri suddenly raised a question. ‘Who has added coconut in the khichri’? All his companions said, ‘No one has done it’ but it contains coconut, in the meantime, two more out of them said, ‘Yes, it contains coconut’, but no one has added coconut to it. This is what every one was saying. At this juncture, Mayaram came near. He examined Khichri closely and said, ‘It is not coconut. These are tiny fishes.’ Everyone felt astonished when they heard it. All of them gathered near the Khichri. They were seeing fishes visibly. ‘Who has added fishes in Khichri’? In reply to his pertinent question, Mayaram said, ‘From where had you brought water at night?’ One of them replied, ‘From Ganga’. ‘Did you pass the water through a cloth?’ ‘No’, one of them replied hesitatingly. He again said, ‘The water of Ganga is holy. Wherein lies the need to sieve it’.

Life and Personality // 25

Mayaram replied, ‘No, the water should always be sieved’. Then he said, ‘Come on let us see from where you had taken the water.’ They examined the place from where the water was taken at night. They found that innumerable fishes of the same type as were in Khichri were swimming in that water. All the companions felt stunned. Then Mayaram recollected his teachers. Shri Gangaram Maharaj and Shri Ratiram Maharaj. He said, “Friends, you have come to Ganga for taking bath therein with deep devotion. But I have not even the least belief that sins can be removed by taking bath in Ganga. I have come here simply to follow the tradition of immersing bone remnants of the dead body. Leave it aside whether your sins have been removed or not. But by taking fishes with the Khichri at this holy place, you have accumulated fresh sin. After hearing this discourse of Mayaram, his companions got stunned. They could not say anything in reply. Accepting their ignorance and defeat, they said, you have collected merit by taking just dry food. But by taking Khichri, we all have collected sin collectively. It is a fact that your teacher has not only given you true knowledge he has also given you holy perception with which you can avoid sin. Our travel has all been in vain. You have earned merit of teerth travel even by not taking bath in Ganga. All the companions came to their destination. The other persons also learnt the truth. All of them were sad at the failure of their travel. Mayaram was happy at reality in his sense of discrimination. Filled with gratitude for two monk teachers, the travelers left towards their respective home like a line of ants.

❍❍

ASTROLOGER HAD SAID

n astrologer came to Baroda. The astrologer was sitting in the chaupal (cottage). The entire village turned towards him to know about their future. Everyone showed their hand to him. They asked questions relating to their personal problems, family problems and welfare of the village. The astrologer answered every question. He told about the past and also about the future. They asked about progress and decline in farming. There was no restriction. Persons of all types had come there. Women also came there. They asked about sons, grand sons— when they shall take birth. Later his bag became full with offerings. Milk and butter was also offered. He was served rich food. After he took meals, he thought that he should see the hand of Lambardar also. Mayaram was seeing everything sitting at a distance. The astrologer saw that he was sitting alone in silence at a distance. The astrologer came forward and said, ‘Lambardar! Don’t you want to show your hand? Come near. I shall see your hand.’ Mayaram who was then 17 years old said, “I have no interest in showing my hand.” ‘Why?’ The astrologer became curious. He thought, ‘Everyone is coming with great curiosity to show the hand first. Of what type is this person who is making deep meaningful statement.’ At that time his co-villagers insisted him to show his hand. Ultimately they held his hand and said to the astrologer.’ ‘Examine his hand. Now where will he go?’ The companions then took the hand

Life and Personality // 27

of Mayaram close to the astrologer. The astrologer minutely stretched the hand of Mayaram. He was extremely astonished. He moved his head again and again. He moved his eyes and lifted his eye-brow. The villagers said, ‘Why don’t your speak?’ You say whatever you see (from the hand). ‘Why don’t you say?’ ‘Why are you concealing?’ The astrologer said in a sobre tone, ‘This is a unique person. How has he taken birth within the boundary wall of this village? Listen what is indicated in the palm of his hand. The lines on the palm show that he shall be king of the kings. There is Raj-Yog in his hand.’ After hearing this, all the persons burst into laughter. Finding that his statement was being treated lightly, the astrologer stated in a sobre posture. ‘Raj’ Yog! Rajyog cannot be changed. It is another thing that Rajyog may turn into Maharaj ‘yog’. There was force in his statement. ‘What do you mean?’ Lambardar asked, ‘I mean that Rajyog can change into consecration (monkhood). Still the Rajyog shall be termed as Maharaj Yog. Being the son of a farmer and getting the post of lambardar, you cannot wash away Rajyog. Every one present in the chaupal got stunned. The astrologer again said, ‘Keep my statement in mind. You shall see that he is not going to remain in the hum-drum of the village. His lines indicate that he is going to receive great honour and he will be centre of devotion of masses for many years. His lines are very deep, prominent and vivid. He will command respect comparable to that of kings. It is the undecipherable truth. Time passed, wheel of time moved ahead. Many things happened in history. All of us very well know abut it. So the old people of Baroda talk among themselves, ‘All what the astrologer had said, has come true.’ ❍❍

MAYARAM—BEST RESTRAINT BEST DISCIPLOINE MAYARAM

etachment had already become visible in Mayaram. He had become inwardly spiritually awakened. But he was staying in home like Kabir. His life of selfrestraint had started in the house itself. What can be greater restraint than that? Detachment is not gross element that can be given to anyone or taken from any person. Detachment or self-restraint generates in a person. It is not a substance that can be collected in the bag or carried in the lap. When self-restraint generates in a person, it is not necessary for him to go to the forest or move to caves of mountains. Now we have to know how the seed of self-restraint appeared and blossomed in Mayaram. Reverend Shri Ramji Lal Maharaj had told us about it. You all also may know it. So it is being narrated. ❋

❋

Maya Ram had become adolescent. His brother Aadram had been married Mayaram respected his brother’s wife and she also had affection for him. A long period passed. She had to go to her parents. That was the harvesting season. It was an intricate problem as the work suffers in case a member from this family goes away during harvesting season. She did not wish to go. But it is a moral duty that after marriage, the lady sometimes may visit her parents. Considering it as

Life and Personality // 29

a part of domestic life, she went to her parents as it was essential. Since the housewife had gone, the problem of cooking meals arose in the very next day. Who should prepare the meals? A search was made in the neighbourhood. Then they recollected a distinct relative. Jotram and Aadram had been assisting that relative off and on in times of need. That family learnt about this need. At time of need, the distant relative helps. Whenever during harvesting season, they had any problem. Lambardar Jotram and Aadram used to go to them and help them. The message was received that no one should take the trouble of preparing meals. Some lady from the family (of that relative) will come and cook the meal. So, daily some lady used to come from that house to prepare meals. Sometimes a girl came and sometimes an old women. Many days passed in this manner. One day a newly wedded lady came from that house to cook meals. She also in relation was a Bhabhi of Mayaram. Everyone in the family had gone to the fields. Mayaram was there alone in the house. She on her arrival said, ‘Where have you sent your Bhabhi? She must be picking quarrel. What could Mayaram say in reply?’ ‘Where is the flour?’ She asked, “Before Mayaram could reply, she again said, ‘Where is ghee?’ Mayaram was just going to speak but she said, water, salt, chilly, turmeric—nothing is here before me. Tell me how shall I prepare meals? In the meantime, she raised another question, ‘You don’t know where the dung cakes and fuel is lying. How shall I prepare meals? The old people know this drama. The lady knew everything. She knew where the flour, the chilies, the

30 // Mahapran Muni Mayaram

turmeric were lying but she had something else in her mind. She had become fascinated at the beauty of Mayaram. Some young friend teased Mayaram more than that lady. They wanted that somehow Mayaram should be attracted to domestic life and that he should discard spiritual talks. They saw that on that day only Mayaram and that young wedded lady were in the house. They played a trick. They bolted the door from outside Mayaram was totally silent. The young lady troubled him to a great extent by asking about flour, pulse, water pitcher, glass, plate? Detached Mayaram recalled the self-restraint of Lord Rama. He got up to go outside. But he found that the door was locked from outside. What should he do then? He was in a fix. Ram had sent Sita to the forest. Mayaram thought, ‘What should I do?’ I can go anywhere myself. But the door is closed from outside. He noticed that the lady was playing a trick of cooking meal. What shall the people think in this situation? What shall they talk about him? He looked hither and thither. There was no way for going outside from the house. He saw a wooden pole in the courtyard. He lifted that pole and with its help, he went on the roof. From there he jumped in the street. He received an injury on his foot in this process. The injury was deep. It took many days to treat it. Ultimately he become alright. The friends could not get any subject to laugh at him. ❋

❋

This event indicates that detachment had already taken its roots in Mayaram. The period of youth is full of worldly intoxication and is devoid of experience. The

Life and Personality // 31

door of the house was closed from outside. In case the seed of self-restraint had not generated in Mayaram then, anything could happen since he was just a youth and nothing else. But by jumping from the roof Mayaram repeated the incident of Rama’s restraint. Now what will you say. Will you say that Mayaram was mentally non-attached? Yes, we say outwardly he was not dressed as a monk but inwardly he was nonattached as a monk.

❍❍

GOT THE LIGHT OF RESTRAINT

ne can get truth with the blessings of the spiritual master. But the master cannot be found easily a search has to be made. The search for spiritual teacher mean the appearance of qualities of good student in the disciple. Then the spiritual master can be easily found. When one find the master, even the subtle ego in the pupil disappears. He gets the blessings of the master. Only then the disciple attains the sublimity. ❋

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The quality of a good pupil had already generated in Mayaram. He was now waiting for the blessing of the master so that he may always remain near him. He was continuing his search for it. He never lost efforts. He arrived at the pinnacle of his soul. Then he came in contact with Sh. Harnam Das Ji Maharaj. When he came in his contact, it also became a memorable event. It is a as follows : In V.S. 1934, once Mayaram came to Patiala for some official business from Baroda. When he completed his work, it had been late in the evening. It was not possible to reach Baroda. In the meantime he thought, Jain monks often move in various towns of Punjab. It may be possible that there may be some monks in Patiala. In case it is so, it is better for him to spend the right near them. He can then do Samayik and atonement (Pratikraman) of the activities of the day at their feet.

Life and Personality // 33

Mayaram enquired about it. He then came to know that Pt. Rambaksh Ji Maharaj, austere Nilopad Ji Maharaj, Harnam Das Maharaj and others are staying in old sugar market of Patiala in the street of utensil merchants. He immediately went there with great curiosity. He bowed to monks. They enquired about his whereabouts. In the discussion, the time for pratikraman started. The saints and Mayaram engaged themselves in respective spiritual practices. After the completion of their daily practice, the people started coming to listen spiritual discourse from the monk. The saints delivered spiritual talk for sometime. Thereafter the householder devotees remained sitting. Then some person sang in devotion of the lord. Then the monk asked Mayaram if he also knows any song. Mayaram replied in affirmative. Then the monks asked him to sing it. Accepting the order of the monks Mayaram started the song of sixteen nuns. It was the time of dead silence of night. Even the nature was calm. In this atmosphere when Mayaram started the song, it had a magical effect. People started collecting there to listen the melodious voice. Whosoever heard it, he came there leaving his work. He was attracted by the visible attraction in that voice. Everyone was deeply impressed by the melody in his voice. He had not yet finished the song when a question cropped up in the mind of the monks, â&#x20AC;&#x2DC;Oh! How much is the magnetic attraction in the voice of the person. Whosoever heard, he has come over here voluntarily. In case he gets consecrated, he can bring many persons on the right spiritual faith and help in their welfare. The monks called two persons in order to give practical shape to their contemplation. Those two persons were Kanshiram and Shishram. Those two persons were the respectable persons of

34 // Mahapran Muni Mayaram

Patiala Kashiram was the Divan (master) of the King Sheeshram was a leading businessman. The monks asked, ‘Do you want the religion to flourish?’ They replied, ‘Sir, we are totally devoted for it. We accept your order from the core of our heart.’ The monks said, ‘this visitor should be consecrated.’ Then the two persons said, ‘Sir, this is your function. You alone can spiritually enlighten any one. In case there is any problem in making arrangements for consecration, we shall solve it. Thereafter, the monks talked to Mayaram. During the talk, they learnt, ‘he is conversant with all the modes of Dharma. He is the disciple of Sh. Gangaram and Sh Ratiram Ji Maharaj. The monks felt deeply astonished. A doubt was in their mind. Why have not the monks Gangaram and Ratiram consecrated him in Jain monk-order so far? There must be some reason. Immediately Sh. Harnam Das Maharaj asked a question. ‘You have unflinching faith in asceticism. You have studied many scriptures (Agam) under the guidance of Sh. Gangaram and Ratiram Maharaj. You have a rare melody in your voice. You consider asceticism as the essence of life. You consider the worldly mundane life as futile. What is the reason that you have not been consecrated in monk-order so far. Is it a fact that nobody accepted you as a disciple? Mayaram felt that he had found the holy person and he is calling him for entering in the monk order. He considered that desire which was vibrating in his mind since long was going to be fulfilled. He said, ‘Sir, until now I have been in search of the spiritual master who could consecrate him.’ I was like a traveller who had lost

Life and Personality // 35

his way. By putting this question, you have given me lease of life. I am feeling that you have held the hand of that traveller. I had requested these two monks several times to consecrate. But they were always saying, ‘let the time come. I feel now that time has come. Now you consecrate me in the order. Mayaram said all this as if searching for the spiritual master, he found the true teacher. Discarding his ego, he for ever accepted him as the master. Muni Harnam Das sent a message to Ganga Ram and Rati Ram Maharaj to get their consent. Then the reply was received wherein it was mentioned, ‘We were not consecrating them so far because we are feeling that in our company he can make wonderful predictions but he will not be true propagator of Jain faith among the masse. So, finding that the possibilities of higher development should reduce, we did not keep him as a disciple. Now you consecrate him in the order. We have sincere expectation of his bright future. You may ask Mayaram. We have always told him, ‘Let the time come. Your desire shall be fulfilled at proper time. At proper time, your call will reach the guru. You will then be consecrated.’ At this reply from the two monks, the entire monk order felt, that the broad mindedness of the two monks is wonderful. Certainly they have a unique vision. They have examined deeply the wishes in Mayaram. They have thought of all round development of Jain organisation through him. Otherwise they could consecrate Mayaram in the order. Their patience and sacrifice is unique. Twelve long years passed. They had a great faith in cycle of time. They always said, ‘Wait, let the time come.’ Thus the unique personality, Mayaram got the proper master.

36 // Mahapran Muni Mayaram

The news spread in Baroda village that Mayaram is entering the ascetic order. All the family members came to Patiala and tried to persuade him to their best level to return him. But it was all in vain. How could Mayaram go back? He had become a staunch devotee of his master. Patiala was then in existence. It is existing even now. It was then an independent state. Now it is a part of Punjab. Just in a period of one month, he was consecrated in monk order by Harnam Das Maharaj. That consecration became for him the guiding spell for entire life.

â??â??

G F

A LAMP LIGHTS ANOTHER LAMP

hen a (lighted) earthen lamp touches another earthen lamp (which is not lighted) it lights that one. It bestows its entire attribute of light in the other lamp. It is known as lighting of the lamp. This is the unique quality of the lamp. A monk is shining due to his ascetic restraint. When a person keenly desirous of it, mentally prepares himself to come in contact with that monk, the same thing occurs in him as has been earlier mentioned in case of lighting of the lamp. A practiser of ascetic restraint mentally prepares the other one for the same. He bestows in him the ascetic restraint and then moves away. The monk who consecrates the other in ascetic order does not remain with him throughout life. The person desirous of ascetic order has to meticulously tread the path of asceticism himself after accepting monkhood. ❋

❋

When Mayaram accepted the dress of the monks, he gave to his companions in inheritance his mental outlook about asceticism. They were his companions since childhood. They were Jawaharlal, Kesri Singh, Nanakchand, Devichand, Akheyram, Sukhiram, Ramnath, and Hirdulal. Out of them Sukhiram and Ramnath were the real brothers of Mayaram. Hirdulal was younger brother of Jawaharlal.

38 // Mahapran Muni Mayaram

While living as a householder, Mayaram had trained the said eight persons according to his own mental set up. He had educated them about samayik, twenty five classifications (boal), pratikraman (self-analysis and repentance of misdeeds) and the like. All of them were true followers of Mayaram. It was the mental decision of all of them that shall follow the same path which Mayaram shall accept. After consecration of Mayaram they wanted to become his disciples. While going for accepting monkhood, Mayaram had told them, “I am going to accept ascetic order of restraint. When you feel that you have prepared yourself for accepting this path, you come to me. One who feels that asceticism is a burden, he should not come. One should come immediately when he becomes spiritually awakened. Don’t make hurry. There is no dearth of time. It does not take years for the feeling of asceticism to arise. Even a moment of it is of great value.” Listen further. You keep in your mind the incident of Prasanna Chand Rajarishi. In his case how great was the value of period of less then 48 minutes (antar-muhurat): Never forget Mâru Devi. That moment was of immense value. I am going, you come only when you are sure that after coming here all the present relations have vanished in the historical part. When you feel that all worldly contacts in memory have died in the part; have been forgotten, have eliminated in the dead past only they you come. You can come even at the fag end of your life. Time does not cause any obstacle in it. The important thing is to eliminate one’s ego. It is the real truth. Reverend Yogiraj Ramjilal Maharaj had told us, ‘After the consecration of Mayaram in asceticism, there was talk among his eight companions in the village about

Life and Personality // 39

transcendental knowledge. They used to study scriptures. They practised Samayik with steadfast mind. They had the object of engaging the mind in worldly detachment. There was no time limit for it Mayaram Maharaj was also waiting for them. The eight companions were all deeply absorbed in the instruction received from Mayaram. They were anxciously waiting for the proper moment. The final limit of their waiting was the last breath. Just as the Chatak bird waits for the rain to quench its thrust, their mind was waking for the moment (of consecration). Shri Yogiraj further said, â&#x20AC;&#x2DC;Jawaharlal had also come at the time of consecration of Mayaram in Jain asceticism. He had been meeting Mayaram Maharaj several times thereafter. He talked to him about his mental attitude. It takes time to be ripe for entering in monkhood. So, all used to remain quiet. Jawaharlal was meeting monk Mayaram. His family members were, however, making preparation for bringing his wedded wife (muekalawa). At this stage one must know that Jawaharlal was married in his childhood. Sh. Mayaram Maharaj had spent nine months with his spiritual masters, Sh. Harnam Das Maharaj, Jawaharlal had come to Mayaram in V.S. 1935 and he had not seen his wedded wife till then. He had told his family members, â&#x20AC;&#x2DC;I have now come here, I shall now live with Mayaram. I shall spend my entire life with him. He was requesting eagerly that he may be consecrated. His parents, relatives, friends all came to him there. They earnestly requested Jawaharlal to come to Baroda. But Jawaharlal did not return. He had taken the resolves to spend entire life with Mayaram. Ultimately his friends, relatives and all others who, had come said, â&#x20AC;&#x2DC;We do not stand in your way any longer.

40 // Mahapran Muni Mayaram

You may go wherever you want to go. Your path is free from obstacles. Sh. Jawaharlal was consecrated as monk on 5th day of dark fortnight of Margsheesh month of V.S. 1935 at Patiala. He became the companion of Mayaram for entire life as co-monk under the same spiritual master. Both Mayaram Maharaj and Jawaharlal Maharaj were the life-force of ascetic order (organization). They were always together. Sh. Jawaharlal Maharaj was supporting every step taken by Mayaram Maharaj. In V.S. 1945, Sh. Harnam Das Maharaj, Sh. Mayaram Maharaj and the other monks of that group during their wandering arrived at Amin Sarai, which is in Meerut district of Uttar Pradesh? When Sh. Shambhu Ram, son of Pt. Sotamlal learnt about it, he come to them. When he saw the monks attentively, he was attracted. Ultimately in V.S. 1945, he accepted consecration and became disciple of Harnam Das Ji Maharaj. Harnam Das Maharaj had three disciples.

â??â??

ORDER OF DISCIPLES

500 years ago Mahaveer had left the royal palace in a moment. After leaving it, he had not looked behind. He passed through forests. He stopped in caves. He stayed in ruined buildings and wilderness. He practiced fast for a long period. But he never stopped wandering. He had in his mind a keen desire to know reality. Ultimately the light of perfect knowledge appeared in him. Then he stopped. In view of the above experience, he advised his disciple monks that they should go on moving ahead. They should not stay. It is very important to move on. Do not treat a place as your ultimate destination. If you treat it so, it would mean your failure. By moving ahead (on spiritual path) you shall achieve the goal. But you should keep in mind that your movement be just a race. When monks and nuns pass through a village, they should try to spiritually awaken every person they come across. Do not stop; Go ahead in your mission. Simultaneously do not trouble the physical body to such an extent that it may become a hindrance in spiritual practice. When it may become a hindrance you stop at one place for the remaining period of your life. In Jain code, this stay is known as Sthivar-vaas. Shri Amar Singh Maharaj, the great acharya of Punjab Jain monks had adopted this stay at Amritsar. During such a stay, the need for assistance and service arises. So, off and on Sh. Nilopad Maharaj, Shri Harnam

42 // Mahapran Muni Mayaram

Dass Maharaj, Shri Mayaram Maharaj and the like were coming there to serve him. ❋

❋

Once a message reached Baroda village that Mayaram Maharaj is present alongwith his senior monks in the service of Achaya Amar Singh Ji. Seven friends whom Mayaram had left behind when he became a Jain monk, heard these news. Immediately their worldly attachment started withering. The period of hesitation was coming to an end. They were recollecting their spiritual discussion with Mayaram. His thoughts were shining in them like broad daylight. Four out said seven, quietly took a decision The time is passing, our aim has been to go to Mayaram and to lead ascetic life of restraint under his patronage. So we should move towards him today itself. They were Kesri Singh, Nanakchand, Devichand, and Hirdulal. Nanakchand was the only son of his parents and Hirdulal was the younger brother of Jawaharlal who had already accepted ascetic order. It was a dreadful dark night. There was complete silence all around. It appeared that there was total darkness everywhere. The entire population of the village was in deep slumber. All the four companions started on foot in the dress they were wearing. They did not bother about what they were wearing or what cover they had to save themselves from cold. It was pitch dark and it was difficult to see even ones own hand. So, how could they see the dress. When they came to the outer limit of village Baroada, Hirudulal said all of a sudden, ‘The bullocks have remained tied in the cattle shed. No body is there. So, some one may not drive them away. They can also remain hungry. You stay for a while. I shall return after imforming in the house about them.’

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Kesri Singh thought, ‘one who is thinking of bullocks, how can be give us company. He advised him to avoid the thoughts about bullocks. In case he informed in the house, nobody shall allow you to go. But Hirdulal replied, ‘No, it is not so. I shall soon return after informing them.’ Kesri Singh replied, ‘Alright, you go but keep it in mind. One who thinks of bullocks, for him the destination is very far.’ Hirdulal came to his house. He woke up one person. He in a low voice in his ears told him, ‘You attend to bullocks. I am going.’ Immediatly that person said, ‘It is pitch dark. Where are you going? He made a noise at which all the members in the family got up. They caught Hirdulal and forcibly locked him a room. So, he became helpless. He could not go with his companions. Later on he had to face such like situation that it became difficult for him even to step out from the house. He was even got married. The prediction of Kesri Singh proved to be true word by word. He could enter the ascetic order seventeen years after this incident. The other three companions, however after waiting for Hiudulal went through the darkness saving themselves from ditches, thorns and the bushes. They reached Uchana Railway Station well in time. They got into the train and arrived at Amritsar. ❋

❋

When the monks heard that three persons had come from Baroda village with a keen desire to accept monastic order under Muni Mayaram, they were enamored by the effect of Mayaram. When the householder heard about, they also appreciated it very much. They heard the entire account how they traveled from Baroda. They were wonder struck of their staunch faith in Mayaram.

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Sh. Mayaram Maharaj understood their mental set up. He asked, ‘Have you discarded the mundane worldly attraction of domestic life or not?’ They gave a satisfactory reply to this question. Then Mayaram Maharaj requested Acharya Amersingh Ji, ‘These three persons are ready to get consecrated. They have a desire to enter in ascetic order. In case you find them suitable for it, you bless them. When the news of their departure reached Baroda, their family members came to Amritsar. They satirically said to Muni Mayaram, ‘Is Baroda alone habited with persons fit for consecration. You please order them to go back to their homes?’ Acharya Amarsingh said. ‘It is essential to get the permission of families.’ Mayaram Maharaj said to the said three persons. ‘You spread happiness in the mind of your family members. Only then you can enjoy the happiness of ascetic life, the ecstatic pleasure of selfrestraint. All the three heard these words. They were firm in their decision. One of the families agreed. Then the other family supported it. Ultimately members of the third family also agreed. They then collectively said to Muni Mayaram, ‘Sir, they have spiritually awakened under your patronage. They shall remain with you. Our happiness has merged in their happiness. You give entry to them in your ascetic organization.’ Acharya Amar Singh decided fifth day of dark fortnight of Margsheesh month in V.S. 1937 as the day for their consecration. Now the problem was whose disciples said the three persons be declared. Only three years had passed since the consecration of Mayaram. So, the question was

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whether they can be made disciples of a monk whose monkhood is of so small period. The question was quite relevant. Settling this problem Acharya Amar Singh declared, ‘Monk Mayaram is free from bondage (or attachment) of consecration. He is much more advanced in capabilities than the capability of having disciples. Even if he be considered for the post of Acharya, his period of ascetic life cannot be a hindrance in it. The declaration of Acharya proved to be true. His small period of ascetic life could not be an obstacle. He had seven disciples in his very small period of monkhood. Acharya Ji had already declared the day of consecration of the three desirous persons. Preparations were being made. As the day of consecration was coming near, a question was arising in the mind of Acharya Ji, I have twelve disciples. One of them is monk Khubchand. He has devoted his entire period in my service. Whatever is in his life, it is all in my service.’ Acharya ji was thinking about monk Khoobchand in his contemplation. He saw that monk Khubchand is getting old. But he has not tried anything else so far in his life except my service. He has never thought of his comforts. The entire ascetic organization is serving me alongwith monk Khubchand with a spirit of devotion. But who will serve monk Khubchand. In case he has a disciple, he can be properly looked after. With this contemplation Acharya Ji, recollected monk Mayaram. He called Mayaram and said, ‘Mayaram! I want something from you.’ Mayaram humbly replied, ‘Sir, you favour me with your order.’

46 // Mahapran Muni Mayaram

Acharya Ji said, ‘Mayaram ! You are serving monk Khubchand. You are seeing his by faith, devotion and service. He has eliminated his ego and the very self in serving me. Today, a question has arisen in my mind, ‘who will serve monk Khubchand. He has full faith in serving others. But that devotion can remain present only if someone serves him in future. So I have remembered you.’ Mayaram replied, ‘You order me I am ready for it.’ Then Acharya Ji said, ‘I want that out of three persons desirous of being consecrated, you declare one of them as disciple of monk Khubchand.’ Mayaram replied, ‘Why one of them? In case you desire, you can declare all the three as disciples of monk Khuhchand. No ill thought or disturbance shall arise in mind due to it.’ Acharya Ji appreciated the broad outlook of monk Mayaram. The day of consecration arrived. All the formalities were completed. Aacharya Ji with the lesson of consecration made the following declaration. Keseri Singh will be disciple of monk Khubchand. Monk Nanakchand and Devichand shall be disciples of monk Mayaram. Thus the function of consecration was concluded at Amritsar in V.S. 1937. A monk is the practiser of non-attachment. He considers a woman as the centre of attachment and so carefully avoids her company. He leaves away even the mother who had given him the birth. He breaks the shackles of affection of the father like the breaking of a glass bangle. He leaves the brotherly relatives and friends just as a person leaves fellow traveler who are sleeping.

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When one gets ready, he starts his journey for the next destination waking up the other fellow. The women fold in the society bow to them with devotion. But the monk with a sense of spiritual, awakening looks into whether there is any element of attachment in their devotion. In case he finds even the slightest element of attachment, he becomes cautious and leaving that town moves ahead. He keeps in mind the aphorism of Bhagwan Mahavir at such an occasions that slight element of attachment can drag one in worldly bondage. The monk goes in wandering from village to village. He does not stay at one place, in one village or in one town for a long time. In case he stays long, the serpent of sensual attraction starts troubling him. A monk discards attachment for language, state, caste, inhabitants, and lust like doll of wax that sinks in water. When it comes out it is in the same condition. It is so much dried up that not even drop of water is noticed on it. When such an awakened monk organization consecrates a disciple in the order, then the affection of mother, love of father, attachment of friendsâ&#x20AC;&#x201D;all these withers away and the centre of affection becomes that disciple. Then the attachment for disciple troubles him. A monk delivers discourses that sensual feelings should be eliminated. But in case of his disciple, he becomes so much absorbed that it becomes difficult to differentiate what type of that attachment is. But reverend Mayaram Maharaj had unique sense of detachment, perseverance and sensual contact. He was a unique practiser of equanimity. Once he came to Rajasthan during his wanderings. The monks of Mewar offered him their disciples. They considered him as centre

48 // Mahapran Muni Mayaram

of devotion and also felt the welfare of their disciples under his patronage. They offered Sh. Virdhichand ji and Sh. Chhotelal to him. When the monk organization heard that senior monks have offered their disciples to monk Mayaram, they were deeply astonished. They said in a state of astonishment, ‘In reality monk Mayaram is the most auspicious saint of 19th century as the monks have offered their disciples to him.’ Sh. Mayaram had seven disciples. They are: 1. Sarvashri Nanakchand, 2. Devichand, 3. Chhotelal, 4. Vridhichand, 5. Manoharlal, 6.Kanhayalal and Sukhiram Maharaj. It is a fact that monk Mayaram was the light house of 19 th century. Whosoever came in contact, he was saturated with feeling of restraint, detachment and fulfillment of sublime possibilities. He used to become keen to find his real self—the true state. It can be said in brief that Mayaram was expert in adjudging a person. The nectar of soul was visible in the eyes. His voice was very effective. Whosoever looked into his eyes, he became his follower for ever. Whosoever heard him, he became his devotee.

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THE ASCETIC PRACTICE OF GREAT MONK

onk and self-restraint: These are two sides of the same truth restraint is the basic side of ascetic life self-restraint is the practical side. A monk adds the essence of conduct in his ascetic restraint. In case there is no monk, the ascetic restraint cannot flourish. It is a historical even when monkhood and self-restraint in their excellent form are in union at one juncture. Then such an example is noticed which has its effects for several centuries such a monk was Mayaram. Special personality of monk Mayaram. His life upto his childhood was a cultured one. It had developed under the sacred influence of the contact of teacher and disciple. It had nourished in the study of scriptures and recitation of Namokar Mantra. He entered in his youth filled with fountain of detachment. The youth must have that there is a chance of fulfilling desires. Cupid did not know that he was facing a different type of person. He was now facing a model of self-restraint wherein every breath had the fragrance of restraint. So, youth also became his servant like a horse moving according to the direction of the driver. So, he went ahead on the path of religion. The women folk were calling him a yogi (a detached person) due to this very fact. Most of the people select restrain in their life. You can find only one in millions who is selected by restraint Monk Mayaram, the person of our devotion was selected

50 // Mahapran Muni Mayaram

by restraint itself so that it may personify. So, he did not find any need to change the direction of his life style. Right from the beginning, he moved in one direction. It was well defined. It remained the same right upto the end of his life. This direction was self-restraint. The changing conditions of physical body and the changing situation in domestic life could not bring a change in them. He had such a keen desire for ascetic life that there was no room for life of a householder in it. So how could household enter in his life. Restraint had selected him. He remained absorbed in it throughout. The immense blessing of the Guru (spiritual teacher) continuously helped in its development. He did not miss any opportunity of practicing self-restraint. So he could turn the flow of time into flow of restraint. When he became a mendicant, the light of self-restraint fully developed in his life. That moment became lighted. It is shining now and it will shine in future. Non-violence was the primary ray of that restraint. When it spread on this earth, innumerable nonvegetarian human beings provided the sunshine of fearlessness to innumerable birds and animals. While moving, Mayaram was cautious that even the most subtle beings are not hurt. Such a feeling was all around in him. White sleeping if he ever had to change side, he used to first examine with sacred broom the side and the place, the remaining portion of his seat. A person, who is well awakened towards non-violence while sleeping, can certainly be extremely non-violent in the awakened state. Truth was the second ray of that restraint. When it spread on the earth it eliminated the darkness of ignorance of many persons. They started understanding importance of birth and moved ahead on that path. Can any one think how auspicious is the place of birth .in life? That truth was neither bitter nor destructive. That truth was in creation of sweet human reality.

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The third ray of that restraint was non-stealing. When it spread on the earth, innumerable patches of darkness withered away. The people became free from clutches of greed. Monk Mayaram did not always accept what was offered to him. So the question of taking what was not offered could not arise. Even one could not think of it. He used pots and clothes upto the time they could somehow be made use of and had not become totally useless. The fourth ray of that restraint was celibacy. When the ray spread, all the ill-thoughts vanished. The lotus of self-control blossomed. The ecstatic happiness of selfintrospection blossomed. Even the prostitutes adopted simplicity and detachment. The brilliance of soul spread all around. The physical senses realised their limitation. Many persons realized that soul is not for the body. Body is there for the soul. Non-attachment (to possessions) was the fifth ray of that restraint spread on the earth. Then the dark night of attachment started disappearing. The habit of accumulation started coming under control. Both the rich and the poor were blessed with sunlight of Dharma. Even the blind noticed that ascetic restraint does not lie in external dress and articles of the mendicant. The articles and dress is for practice of restraint. The brightness of dress or the pots does not exhibit restraint. Restraint lies in simplicity. The reality lies in their extreme need that cannot be avoided. Five major vows were explicably visible in the ascetic life of Mayaram like five samitis personified. This restraint was not devoid of three stoppages (guptis)â&#x20AC;&#x201D;those of mind, speech and body. He could not be attracted by looks, caste, smell, touch or sound. Soul had full control on the sense organs. He was meticulously following right knowledge, perception and conduct. It appeared that the teerth had itself come over to him.

52 // Mahapran Muni Mayaram

His restraint had the special trait of all round development. He had considered food just to maintain the body. Thus, he had overcome the very essence of fasting. He visited such like places where there was no possibility of collecting alms according to the ascetic code. Sometimes he got food; sometimes not. Sometimes he got according his need and sometimes not. Thus the austerities of taking less food (unoderi) and collecting alms were practised automatically. He had such a control over taste (detachment for taste) that he went the collecting alms only with two potsâ&#x20AC;&#x201D;one was for all types of cooked vegetables and pulses and the second for loaves. Thus, the sense of taste had come under control completely. In hoary nights of winter he often used to remain in meditation in totally unclad state. He used to practice detachment to the body and controlling attraction of senses (prati-sanlanta). He had made atonement, the very part of his life. He inspired others also to beg pardon and to pardon others in real terms. He even pardoned those who were after his life. He had immense wealth of humility. So he got respect from acharyas of different traditions. The senior saints had blessed him from the core of their heart. He was engaged in self-introspection and study of scriptures throughout his life. He had memorized thirty agams holy books). Thousand of poems were in his memory. He knew the very gist of every scripture. It was in every activity. He had practiced all the five modes of learning right from study of scriptures to delivering lectures thereon. He always gave greatest importance to service in his life. Engaging himself in the service of his teacher without any hesitation or perverse mind and with full devotion, he made the others to understand importance of service. He neither himself ignored any chance of service of others nor allowed his disciples to let go such

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a chance. While doing meditation, he unified all the three yogasâ&#x20AC;&#x201D;mind, speech and body. He even avoided the knowledge of existence of the body. Without it, it was not possible to remain in meditation when the fire of worldly attraction is all around. He had got many special attributes as a result of those practices. He was cautious that no one should know the presence of such specialties in him. He was free from ego and attachment at every level in his life. This was an indication of practice of austerity relating to Vyutsarg (detachment from possessions). The restraint had selected him. He was also a model of all types of restraints. He was humble and simple. Still he had kept highest stage of ascetic restraint alive. Both broad mindedness and strictness though they are opposite to each other were seen together at every step in his life. He was so much broad-minded that he had the courage of heartily receiving a monk who was wandering alone. He had such a compassion that he with his contact could bring a change in the angry temperament of a monk. He was strict to such an extent that whenever he went, the monk stationed there would become more vigilant in their ascetic practices so that they may not be pointed out. In his life of self-restraint, the period of Lord Mahavir was distinctly visible. He fluttered the flag of religion from Jammu to Gujarat. He practices the restraint of fourth aeon. On the basis of his self-restraint, he reduced the mutual differences between various traditions and monks. He sowed the seed of mutual respect and respect for each others thoughts. Later on it developed in the form union of monks in India. The foundation that led to the formation of organization of monks is deeply indebted to the background prepared for it by him. Later it blossomed as a great organization of monks in India.

54 // Mahapran Muni Mayaram

Every one practising ascetic restraint express gratitude towards him as he paved the path for wandering through wild woods. So, he was called one with excellent conduct (charitra chura-mani), Grotesque mountain of self-restraint (Sanyam Sumeru) and the great life-force of monkhood (maha-pran). But he always said and believed that. ‘I am a young monk in the monk organisation of Bhagwan Mahavira.’

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STUDY OF SCRIPTURES OF GREAT MONK

hrut means (right) knowledge Knowledge and ascetic Ascetic and knowledge

Both are deeply related. Immediately when a person is on path of mendicant. The natural aim before him is to attain omniscience, the real nature of the soul. Then every step of his life is towards right knowledge. He practises spirituality from the core of his heart. One who practices (right) knowledge, asceticism is not away from him. Shri Mayaram Maharaj was the great practitioner of scriptural knowledge. He had excellent intellect and melodious voice. He was inwardly a saint long before his entry in monk order. So knowledge in him even then was not simply to impress upon others. It was not just to give proficiency in literal knowledge of scriptures. It was for him the medium of welfare of soul. It was the very force for right conduct in life. He was practiser of right knowledge even before becoming a Jain monk. He had discarded worldly activities just as one discards his clothes. World had made him as the head in the form of selfrealised man. His education had started with namokar Maha-mantra. This mantra was the ABC of his knowledge. It later became the basis of his lateral

56 // Mahapran Muni Mayaram

knowledge. This basis in him was due to effort of his teaches Sarvshri Gangaram and Ratiram Maharaj. Later it became the lighthouse of knowledge. It created keen desire for scriptual knowledge in later practisers of ascetic path. When he stepped into the youth he started to learn Agams and scriptural tables. He had memorized five Agams (scriptures) before his consecration. It shows that he had a sharp intellect. He had memorized many hymns and poems. He had a sweet voice. Everyone was enamoured when he sang. Everyone was attracted to listen his songs. He sang for knowledge of the soul. His singing was converting even a dull subject into a pleasant one. His presentation of knowledge was melodious. His sobreity was loveable. The combination of knowledge and melody had become worthy of worship for many. It was a moving Teerth which could cleanse sins of several life spans. When he accepted consecration the remnants of worldly activities also disappointed. His path of right knowledge became completely auspicious. It got chance to completely exhibit curiosity for knowing the reality. He had not got found education when he was a householder. Even as a monk, he could not get a scholar to impart knowledge to him. In those days Jain monks were prohibited from getting coaching from pandits. He got scriptual knowledge through blessings of gurus. It was a combination of gratitude of the gurus and his devotion for seeking knowledge. He made serious efforts to quench his thirst for right knowledge. His keenness increased in this direction and it lasted in him till his last breath. Acharya Rambaksh was a great scholar of scriptures in those days. He learnt the inner meaning of scriptures from him. He learnt the essence of Agam vividly from him. He continuously devoted himself to study of

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scriptures. All the five stages of study were explicitly visible in him. He studied to such an extent that he memorized thirty Agam. He studied the remaining two Agams Surya Pragurapte and Chandra Pragurapte also but he did not memorise them as he was prohibited by his guru to do so. It is the subject of our imagination and faith how he personified thirty Agams in his practical life. Wherever the great Saint Mayaram went, religion flourished. Wherever his melodious voice reached, it spread religion. He had in his memory Kesaraj Jain Ramayan totally. He used to narrate it in poetical form at night during his discourses. Once he spent the chaturmas at Jodhpur. It was the joint chaturmas with Acharya Vinaychand Ji Maharaj. For four months there occurred great progress in religious propagation. His medlodious voice had its effect in Jodhpur also, Daily be used to deliver religious discourse at night sitting under the projecting platform of Jain Sthanak. A large gathering collected in the ground in front of it to hear him. They listened him attentively. There used to be pin drop silence in the audience. Acharya Ji also listened his discourse sitting in the upper floor. One day Maha-pran Mayaram got fever. As usual the large gathering had collected in the ground to hear him. It was announced that there would be no discourse that day as Mayaram was suffering from fever. But nobody moved from the gathering. No body was ready to believe that proclamation. Everyone remained there due to magical influence of Muni Mayaram. Reverend Acharya Ji came to monk Mayaram, enquired about his health and touching his forehead requested him to address the audience for some time as the public was not ready to move away. Accepting the order of Acharya Ji, Mayaram came there. He delivered discourse for some time and apprised the gathering about

58 // Mahapran Muni Mayaram

his ill health. Only then the gathering dispersed. When he come back, he saw Acharya Ji sitting near his seat with a smile, Acharya Ji said, ‘At last you had to speak. Not only the gathering, even my mind was not ready to miss your melodious song. Such was the melodious presentation of scriptural knowledge by monk Mayaram.’ Everyone—right from the common men upto Acharya, were influenced by the effect of the his scriptural knowledge. The great monk was delivering impressive talk based on scriptures but had not even an iota of pride. He was always incessantly propagating scriptural knowledge. He was an ocean of scriptural knowledge (Agams). He was broad-minded. Simultaneous he was practicing restraint in life. He was calm, sobre and deep in contemplation.

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MEETING WITH TWO MASTERS

few years had passed since consecration into asceticism.

Muni Mayaram became extremely curious to see his initial guru (Masters Sh. Gangaram and Sh. Ratiram Majaraj). He came from Punjab to the area which is now in Haryana. He had devotedly accepted Muni Gangaram and Muni Ratiram as his initial teachers in his mind. The two masters were quietly absorbed in their ascetic practice in Danauda village (now in Haryana). Whenever they were free from meditation they used to think and talk among themselves, ‘Mayaram has become the disciple of Muni Harnam Das. It has happened according to our inner desire. But he has never met us since than. How does he look like now? Is he the same now as he was in Baroda? How much affectionate he was. He had deep attachment. Is that affection still in him after consecration. It is immaterial whether that affection still exists in him or not. But we wish to see him once in ascetic dress. The two monks were engaged in such thoughts. Muni Mayram also when he was in a solitary state engaged in meditation used to think—‘I have been blessed with ascetic life due to the gratitude of Muni Gangaram and Ratiram. They have trained me for such a life but after consecration. I could not got a chance to see them. Thus on both side, such thoughts arose again and again.

60 // Mahapran Muni Mayaram

During his wanderings Muni Mayaram came to area which is now in Haryana. He passed through many villages and town. But his aim was to visit Danauda village to see his techers.’ One day Muni Mayaram alongwith his disciples all of a sudden reached near his teachers. When Muni Gangaram and Muni Ratiram saw him, they felt highly elated. They came toward in a state of deep affection to receive him. Muni Mayaram came forward to touch the feet of his masters. Yogiraj Ramjilal who narrated the historical account in detail said. Shri Gangaram Maharaj held Muni Mayram in the middle while he bowed down to salute him. In a state of great happiness, he said, ‘Mayaram! By hearing about your fame, I have got everything even white silting far away. Today I am feeling that during my life. I have undergone through many ascetic practices. But I had not got such an ecstatic pleasure in those practices what I am experiencing now white seeing you in ascetic uniform.’ Muni Maryam replied, ‘Why are you stopping me for touching the feet of these masters with whose gratitude, I have got all this. Thereafter Muni Mayaram greeted the two masters following the prescribed procedure and sought permission to serve them. Drop of Love, Ocean of Devotion Generally people try to measure love on the scale of giving and taking. But love does not need it. It is free from it. Love in a drop and devotion is the ocean. Teachers and the student met each other. When the two masters Muni Gangaramand Muni Mayaram felt booming with joy, they in a state of affection said: ‘Mayaram!’ Now we offer you the storehouse of scriptures. I am giving you the responsibility of maintaining it and keeping it properly. It contains many

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rare manuscripts. Some books are in gold letters. Many confidential prescriptions are mentioned in them. It contains method of preparing gold, literature relating to astrology, mantras etc. You keep it and use it as you like. You can give it to others also, whom you feel capable of it. We have full faith in you; you take it and keep it. You are intelligent. You handle it in the manner you like. Muni Mayaram deeply reflected on it in his mind. He felt that the sea of affection flows in parents and the teachers and then they experience happiness for sometime. So due to great insistence of his teachers, Muni Mayaram looked into the store of books. Shri Ganga Ram Maharaj told him the importance of each and every book. After looking into them Muni Mayaram said, Sir, How an ordinary person like me can handle such a great load. The two teachers were stunned to see such a feeling of non-attachment. They insisted, ‘In case you do not accept all these books, you take out of them whatever you like. Then Muni Mayaram took out an old handwritten Dashavaikalik Sutra. At the time of departure, Muni Mayram told his two teachers, ‘you have blessed me with ascetic path. Now you do me one more favour that I may lead my entire life according to this scripture.’ Incidentally once some saints asked Muni Mayaram, ‘It is heard that there are many rare books in the store of Shri Gangaram Maharaj. You have seen it and they had asked you to have it. But you did not accept anything out of them. Why is it so?’ The great saint replied, ‘The attachment which did not allow my teachers to move ahead, how could it be helpful in my development?’ Boat in the Cart Sometimes a cart is in the boat while sometimes the boat is in the cart. It happens in routine. The teachers is

62 // Mahapran Muni Mayaram

the guide. A teacher is called a wooden boat which floats and helps others to cross the stream. But sometimes it happens that the boat needs some repairs. Then the boat is placed on the cart. It is heard ‘Shri Gangaram Maharaj and Shri Ratiram Maharaj were staying at Rama Mandi in Punjab. There in a state of extreme humility Muni Mayram requested them, ‘Sir, please accept my humble request, it is my deep insistence. Both of you join the religious organization. It shall consider it a great favaour. The thing which they could not understand in their entire life they understood in a moment. They left the mantras etc. altogether and joined the religious order. How easily the uphill task was completed. No difficulty or unwillingness was noticed. The entire past withered away. The two teachers eliminated it from there memory. The scriptural knowledge which Shri Gangaram and Shri Ratiram Maharaj had together, appeared like light in the arniwood. In the light, one truth appeared. They said, “The time is divided in three stages, past, present, and future. Muni Mayaram now we do not recollect our past even slightly. Future is the darkness of desires while past is thinking in a helpless state. So we do not look into it. The truth lies in the present.” They had said rightly, our Acharyas also have been repeating it. A disciple is a drop. The teacher is the ocean of right knowledge. Here all this had overturned. The ocean merged in the drop. The teaching state of Shri Gangram Maharaj and Shri Ratiram Maharaj merged in the tiny drop of studentship of Muni Mayram. The ocean started flowing towards the drop. Worthy is the monk. Worthy is the drop of the ocean.

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GREAT MONK THE CONTINUOUS WANDERER

monk is a traveler (wanderer). He is wanderer since birth.

He loves to wander continuously. Wandering is the very life-force in him. He gets the sense of wandering whether it is a palace or a cemetery. No village, town, or state can stop him form enjoying the wandering. Even the sincere devotees cannot stop him. A monk is a traveller. He is traveler both internally and externally. He always undergoes new travels in his life. Kabir had also mentioned, this very fact in his famous couplet. It means Kabir says, â&#x20AC;&#x2DC;I am standing in the bazaar with my alms bowl. He who has discarded his house, he should go with me.â&#x20AC;&#x2122; Why did Kabir say so? In case a person does not believe in it, he should first of all completely detach himself from house (domestic life, attachment for house). He shall then enjoy wandering both in palace and in cemetery. Reverend Mayaram Maharaj was also a traveler. Wandering to distant places used to provide great pleasure to his mind. In wandering, he would come in contact with many people. He generated mutual faith

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among them. A monk scatters the seeds of public welfare and spiritual development among the publicâ&#x20AC;&#x201D;the people at large. He cannot stay at one place; town or state. He cannot be attached (or debated) by the greenery near the bank of a stream. He considers staying permanently (or for a long time) at a place as his defeat. According to him life lies in wanderings. Wandering (moving ahead) in Dharma. To stop is a disease. A monk considers wandering (or moving ahead) as his very nature (of monkhood) because he does not want to remain attached to anyone person or place. It is because a long stay will disturb his mind with the foul smell of delusion and attachment. He stops when he finds from his physical condition that his death is very near and it is not possible to wander. Further, only then he stops (at a place). When he stops in this manner, he becomes free from worry. He, then starts observing silence waiting for invitation (or arrival) of death. We feel that the monk has stopped wandering, but the fact is that that the monk has stopped outwardly. He, however with great curiosity and pleasure is inviting the (messenger of) death. He welcomes him. So, even then we cannot say that the monk has stopped wanderings. We shall talk now about the travels of monk Mayaram. It means we shall discuss the nature and situation of the period when preaching religion among the masses the great monk Mayaram was wandering through the village. We shall see that in those days, there were such like conditions that it was difficult for a monk to move through villages following strictly the defined code of ascetic, conducts. To move ahead for the welfare of general public, inviting troubles for himself was certainly a difficult task. Still he did all this for the welfare of the masses.

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HARYANA Muni Mayaram was born in this state. After consecration, he had passed through many villages of this state for several years. In those days Haryana was not a developed state. It had not comforts which are available now. Due to the dearth of canals, many people were crying for water. It was lacking in cleanliness and comfort. They had to drink water from tanks throughout the year. Seeing these difficulties, Mayaram Maharaj did not ignore this area. He spread message of religion from village to village in this state. Just as a lamp lights another lamp. Sh. Mayaram awakened the people spiritually by extensive wandering and preaching in the villages. He made the people familiar about true religion. Most of the areas in Haryana have religiously (and spiritually) developed only due to wanderings by Muni Mayaram. At that time generations had passed but the monks were hesitating to move in that area. But Mayaram went there, extensively preached in that area and created spiritual awakening among the people living there. Earlier the people of Haryana generally used to say what trouble has arisen. That monk has come to this wild area. He spent many Chaturmas in villages and town of this state. A few of them are Rohtak, Kasuhan, Kaithal, Baroda and Bhiwani. He awakened the masses with his preaching. Many persons from these areas accepted consecration as monk. He spent the fag end of his life at Bhiwani which is also a town of this state. PUNJAB Punjab was considered in those days and even now a developed state. It is agriculturally and commercially prosperous. But it is a hard fact that although it is a rich

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state, there is extensive consumption of meat and wine in it. Shri Mayaram Maharaj awakened the people spiritually through his discourses. As a result of it many persons discarded their bad habits. He became famous in the entire country of Bharat as the Koel of Punjab. Another reason for this title was the he was a monk of Punjab monk organization. He had wandered in this state extensively. He had spent a great part of his life in this state. Further, on the monk organization of Punjab was inviting him to come, so as to get his advice and suggestion from time to time. Whenever any problem arose in the organization, even Acharya Ji used to send a message to him to call him for consultation. So, his presence there was essential. He was consecrated as monk in Patiala, a city of Punjab State. His many disciples and grand disciples were consecrated in this state. He spent chaturmas in various towns of Punjab such as Amritsar, Patiala, Faridkot, Lahore and Sialkot. DELHI We shall also discuss about Delhi. The public of Delhi was deeply enchanted at the penance, restraint and detachment of Muni Mayaram. He had spent many chaturmas in Delhi. He created in them the desire to study and understand scriptures. He gave knowledge of Jain Scriptures to many of them. So, the people became desirous to know essentials (or elements) of Dharma. The consecration ceremony of his several disciples and grand disciples was also held in Delhi. UTTAR PRADESH Uttar Pradesh is the state adjoining Delhi. In this state Muni Mayaram wandered extensively. He gave knowledge of religion to the public. The people of this state had deep devotion for him. Once can explicitly notice it even now if one moves in that state. He spent

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some chaturmas also in this state. Many persons born in this state accepted ascetic order under him. RAJASTHAN During his wanderings, Muni Mayaram traveled in Rajasthan twice. The areas which he could not cover in his first visit, he covered in second travel. He spent chaturmas at Alwar, Jaipur, Jodhpur etc. in this state. His wandering was not limited to tours and cities. He wandered through villages also his mission was to visit as many village as possible and to create an awakening in the people about religion. Many incidents occurred during the wandering in this states. It became a subject of discussion and excitement not only among the people of the state but also among the people of other states. Some such events have been mentioned in this book wherever felt necessary in that context. He met many Acharyas, and senior monks in Rajasthan. Areas such as Ladnun, Churu, Sardar Shahar are considered as fanatic about their tradition relating to religion. But both the Sthanakwasi sect of these areas and other public was impressed about his penance, detachment and restraint. So, they also requested him to visit their area. It is not an exaggeration if we say that the success that Muni Mayaram received during wandering in this area was unique and a historic one. He got many good disciples from this state. MADHYA PRADESH After his wandering in Rajashthan Muni Mayaram traveled in Madhya Pradesh. He visited many famous towns such as Ujjain, Khacharaud, Maandalgarh, Indore of this state. Simultaniously he wandered through many villages. Many other forest related sects also reside in Madhya Pradesh and they are in majority. The scheduled

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tribes of this state are addicted to drinking and meat and animal sacrifice due to their ignorance. They had blind faith in various traditions. The great monk was very much careful about it. In order to improve the mental set up and bring a change in the ill-thoughts of them, he stayed in the forests. There he came across even the Bheels. He had to face many troubles. But that benevolent monk, bearing all their calmly spread the light of religion there among them. He spent Chaturmas also and he got a grand disciple there. At the time of Muni Mayaram, it was generally said that the code of conduct of Jain Monk is subtle. In view of it keeping it in tact, he cannot move in far distant areas. Due to this factor, the monks of Southern India could not become familiar with the monks of Punjab and vice versa. When Muni Mayaram heard it, he picked up courage, mentally prepared himself and decided. Gujarat may be very far from Punjab. There can be many obstacles in the way, but facing all of them bravely and calmly. I shall go there. With this resolve, he passing through Rajasthan entered Madhya Pradesh. His aim was to cover Bombay after Gujarat and then to move in Southern India. With this resolve, he moved ahead. Nobody could disturb from his missing or delude him from moving ahead. From Punjab, he started towards Gujarat. He came across many difficulties on the way. He faced the thorn like troubles pleasantly. Spreading the message of love and compassion he moved ahead. Passing through Rajasthan and moving in Madhya Pradesh, he reached Indore. After Indore, the exterior limit of Madhya Pradesh was not very far. He had made up his mind to visit Bombay. Gurajat and Southern India. But he had to return to Punjab. It was because he received a message from Acharya Ji that he should not go ahead and should come back.

â??â??

THE GREAT SAINTâ&#x20AC;&#x201D;POST OF ACHARYA AND ACHARYA

he capability for a post and the post are not synonymous. Capability is the proficiency of a person. The post is the grandeur of social life. Capability is the brilliant light of our virtues and behaviour. The post is the symbol of properly accepting it in the society. Such acceptance by the society has not always been on the basis of capability alone. Everyone knows very well that to get a post, the expertise in dealing with others and political approach have also been made use of. So it has been seen in historical past that there had been many persons who were just filling that post. In this case the honour of the post was more than the capability. On the other side, there have been many persons whose capability was much more than the honour attached to the post. The post appeared to be insignificant, compared with their capability. The respect or honour attached to a post has its own special importance. In the religious field, the post is specially considered worthy of respect and worship. Always, the post has been given due respect. But it is not a fact that a person can be great only after getting a particular post. The greatness of a person does not desire a post. He may have that post or not. For greatness, post has never been the goal. So such a person, even after being installed on a particular post remains free from attachment for that posts.

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Just as there is interconnection between greatness and the post, similar relation is found between knowledge and title. Capability has never been at the mercy of titles. Capability has also not been dependent on titles. There have been some person who never had any degree but the scholars, after deep study about them and writing about them received degree. Thus the capability of such person could not remain limited to degrees for them, attraction for degree was meaningless. Shri Mayaram Maharaj, the subject of our discussion and devotion had always been away from titles and posts. He never wanted that with his name titles such as Acharya, Sanyam Sumeru (meru mountain like in ascetic restraint), Charitra Churamani (of ideal ascetic conduct) or Maha-Pr창n (the great life-force among monks) be added. He even tried his best to avoid posts being bestowed upon him. In fact he was wedded to ascetic restraint to the core of his heart and had reached to such a high level in practice, that there was no importance of post or outward honour is his life. A man cannot evaluate his own life. Only the society or organization properly adjudges his importance. Not only the monks or laymen near him, but even the monks at far off place who were not even familier with him accepted the importance of Muni Mayaram from the core of their heart and expressed their devotion towards him. They accepted in their life the ideals set by him. So, great was Muni Mayaram. Such instances occurred in life when even while refusing, he could, become Acharya. But he did not accept it mentally, verbally and physically. Was the importance and value of the post of Acharya not in his vision? Was he considering the post of Acharya worthy to be discarded? The reply is in negative. Considering his contacts with Acharya of that period, it can be said without any doubt that he considered the post of Acharya worthy of respect. Throughout his life, he gave full assistance to the acharya in affairs of the

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religions organization with a detached mind. He was always devoted to the mission that self-restraint should develop (or exposed) in all directions. He always remained devoted in this matter. He could never accept that one should create wrangling or bitterness in the organization in order to get a post or one should ignore ones duties not for a post. So he gave greater importance to duty rather the post. He was at the tail in accepting a post and in the front in discharging duties. He was of the view that in case he became more social, it shall adversely affect (or disturb) his ascetic practice of selfrestraint. An instance of it follows, once some monks belonging to various group of the monks were present in a meeting with Acharya Motiram Maharaj. Many monks had gathered there. Then impressed by the pure ascetic conduct proficient scriptural knowledge and elegance of Muni Mayaram, reverend Acharya expressed before the gathering of monk that Mayaram is totally fit for the post of Acharya and I want to see him as the spear head of huge future of monk tradition. All the monks present there heartily supported unanimously the statement of Acharya. It is worth mention that Mayaram was not present in that assembly. Later when the monks congratulated Mayaram, he asked why they were congratulating him. The monks then acquainted him completely with the talk in the assembly and said, ‘You a would be acharya’. Then Muni Mayaram came to Acharya Ji and said, ‘In your presence, today voluntarily I make a resolve that I shall not accept any post throughout my life. You kindly bless me for remaining firm in my resolve. I may serve the organization very well Acharya Ji made several efforts to bring him round but it was not resolve of a person having any grudge in his mind. He had made the resolve after proper contemplation. After this talk, Mayaram said, ‘I shall extend full assistance to

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the person whom you shall select for the post of Acharya, but I shall not accept any post for myself.’ Acharya Ji was extremely impressed with the detachment of Mayaram as it was a shining example of absence of desire for a post. He called his young disciple monk Atmaram and said, ‘Mayaram you bless him, Muni Mayaram placed his hand on the head of Atmaram and offering his blessing said, he will prove to be a great asset (in the oganisation) in future. The world knows that this prediction proved to be true word by word. We have been hearing the above incident from Yogiraj Ramjilal Maharaj. Even monk Premchand (of Ludhiana) had been narrating it many a time. Once a person from Baroda had gone Ludhiana to see the monk. Even then he had mentioned this incident with great pleasure. Even now there are persons who heard about it. Muni Mayaram maintained his resolve of nonaccepting any post throughout his life. Once a difference arose among the monks of Punjab about same policy. Then a large group of monks decided that they will select a separate Acharya for their group. Then it was discussed, who should be Acharya? After detailed discussions it was decided that they shall declare Mayaram as their Acharya. When this decision was put before Muni Mayaram that they want to practice their ascetic restraint under his leadership, Mayaram refused and said , ‘The dispute will be settled with passage of time but sin of breaking the organization should not be committed. He pacified the monks. Later dispute was also settled and organization remained in order. Everyone said, ‘Without Mayaram the organization could shatter. Really Punjab organization cannot repay debt of Mayaram.

❍❍

VIEWS OF ACHARYAS (ABOUT MAYARAM)

charya is the source of fairness in practice of ascetic restraint. He is responsible for strict ascetic conduct, spotless life of restraint and morality in the ascetic order (organization). He is supervisor, director and guide for the organization. He is the centre of faith for the monks. He is the very foundation of their devotion. Such an important and grand is the nature of the post of Acharya. Here we notice that the Acharya bestows great regard to Muni Mayaram. He consults him in every work. The Achayaras have great trust in him. His presence is considered very important in every organization of monks. Taking not of his penance, detachment, self restraint, Acharya and senior monks were deeply impressed and they offered their disciple to him. So, what should we think about him. We cannot say what was the opinion of Acharyas about Muni Mayaram? We are presenting some events from his life. They present the clear picture about him. The readers should go through them carefully and evaluate him themselves. During the life-span of Muni Mayaram four Acharyas headed the Punjab organization one after the other they are Acharya Amar Singh Ji Maharaj. Acharya Rambaksh Maharaj. Acharya Motiram Maharaj and Acharya Sohan Lal Maharaj.

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Sometimes human weakness arose in the ascetic organization. Whenever any such trouble arose, the Acharya consulted Muni Mayaram and he presented proper solution. So, on respect for human values the problem was solved easily. Whenever there was any tension in the environment, he solved it in a peaceful manner. It is a well-known fact that no decision about uniform conduct in the monk organization or any other matter was taken at the back of Mayaram Maharaj. Every decision or plan was initiated only after consulting Muni Mayaram. Muni Mayaram had won the trust of all the Acharyas in Punjab. Let us see this in a chronological order. 1. Acharya Amarsingh Ji Maharaj : Acharya Amarsingh had great affection for Muni Mayaram. He treated him with great respect although his ascetic period was very much smaller then that of the Achayra. He discussed organizational matters with him. At the time of consecration ceremony of three persons, Acharya Ji had said, â&#x20AC;&#x2DC;Muni Mayaram is free from bondage of the period of ascetic life. He has capability much more than consecrating a person in the ascetic order. In case he is considered for the post of Acharya, his period of ascetic life cannot be a hindrance in it. 2. Acharya Rambaksh Ji Maharaj : Muni Mayaram was very closely connected with Acharya Ji. Both had great love, affection and trust in each other. Muni Mayaram considered him as his teacher of Agams. He studied Agams under his patronage. Acharya Rambaksh had come in contact with Mayaram first in the year 1934 at Patiala. Since then they had mutual respect for each other. Muni Mayaram treated him with devotion. Acharya Rambaksh showered unlimited affection.

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Sometimes they moved separately also. During that period Sh. Rambaksh Maharaj used to enquire about his health off and on. When they met, he used to listen attentively about the wanderings and the difficulties, he came across on the way. 3. Acharya Motiram Ji Maharaj: After Sh. Rambaksh Maharaj, when the question of selection for Acharya arose Muni Mayaram himself proposed the name of Motiram. The title of Charitra Churamani is stated with Muni Mayaram. This title was first of all addressed by Acharya Motiram for Muni Mayaram. Later it was permanently added to his name. About 100 years have passed, still Muni Mayaram is addressed as Chritra Churamani. 4. Acharya Sohanlal Ji Maharaj : Acharya Sohanlal Ji Maharaj and Muni Mayaram Maharaj were almost of same age so far as the period of monkhood is concerned. Acharya Sohan Lal was only one and half year older to him with regard to period of consecration. On 7th day of dark fortnight of Margsheersh in V.S. 1960, three persons were to accept monk order at Kandhla in Uttarpradesh under Acharya Sohanlal Ji. They were Sh. Kashiram, Sh. Narpat Rai and Smt. Mathura Devi. Acharya Ji sent an invitation with great persistence to Sh. Mayaram Maharaj to attend the function at the time of consecration Acharya Ji asked Muni Mayaram to recite consecration text for them. Shri Mayaram humbly replied, ‘You are Acharya. In your presence how can it be proper that I should recite the consecration text. You recite it. It will give me great pleasere.’ Shri Sohanlal Maharaj Ji said, ‘Consecrate text will be recited by you.’ Do you know why I am insisting it? I want that the three persons who are entering the ascetic order should to shine like you.’ Then at the

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insistence of Acharya Ji, Muni Mayaram recited the consecrate text. Famous Jain nun, Mathura Devi had been mentioning this fact in her religions discourses several times. She had told it to Yogiraj Ramjilal many times. From this fact we all can understand how deep was the relation between Acharya Sohanlal and Muni Mayaram Maharaj. It is commonly said by the monks and even Yogiraj Ramjilal had said, â&#x20AC;&#x2DC;Sh. Sohanlal Ji Maharaj was treating Muni Mayaram as his right arm. He always consulted him in every plan relating to organizational matters. So, we can see that during his life time how close was Muni Mayaram to every Acharya of Punjab. He always gave his good advice in every work. The Acharya always treated him with great respect. Let us now consider the relation of Muni Mayaram with Acharya and monks of desert lands of Rajasthan. 5. Acharya Udai Sagar Ji Maharaj : Acharya Sh. Udai Sagar Ji Maharaj belonged to the sect of Acharya Hukmichand Ji Maharaj. He was very famous and practised ascetic restraint firmly. When Muni Mayaram was moving in Rajasthan, he met him. They had discussion and often stayed together. The Acharya was so much impressed by penance and self-restraint of Muni Mayaram that he offered to him one of his disciples Sh. Chhotelal who was yet to be consecrated in the order. He further informed his monks in different areas that they will ensure proper service and devotion towards Muni Mayaram as and when he comes there. Taking into consideration the great ascetic, restraint of Muni Mayaram that he addressed him with worthy caption Sanyam Sumeru.

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Since then mutual relation between Punjab Organisation of monks and Rajasthan Organisation of monks was established. 6. Acharya Chauthmal Ji Maharaj : After the death of Acharya Uday Sagar Ji Maharaj, Sh. Chauth Mal Ji Maharaj was installed as Acharya in this organization. There was deep affection between him and Muni Mayaram. It was not an empirical one. Even at the level of contemplation and conduct, they were almost identical. In the absence of it, their cannot be a trustworthy relation. Then we can term it as deceptive meeting, true affection is devoid of deceit and might. It is not a true love if contemplation does not take practical shape in conduct. To understand the nature of love and friendships between Muni Mayaram and Acharya Chauthmal we present here a document (letter) addressed to Muni Mayaram by Acharya Chauth Mal.

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In this letter the Acharya has used many adjectives for Muni Mayaram. He has called him sober, pleasant, humble, learned of meticulous spotless conduct, proper guide to disciple and expert in properly guiding the person of other faiths. He further said that he is very much pleased that he has great faith in conduct as mentioned in Agams. He further gave a proposal. A monk should not have death with that group whose conduct is not good or the monk who creates disturbance in the group. You have an extremely soft heart. You do everything after considering the benefit and after proper contemplation. But of any other monk does not deal with them, the public consider it mutual friction. In case a monk has been expelled from the group, by properly training he may be brought round to the Acharya. But he should not be treated at equal footing with the monk brotherhood. Nanakchand Maharaj, the first disciple of Sh. Mayaram Ji Maharaj had met Acharya Ji. The Acharya mentioned about him in writing. Your disciple Sh. Nanakchand had come over here. I was very much impressed to see his practice of five types of ascetic conduct. We stayed together and mutually exchanged greetings. You have sent some questions through Nanakchand Maharaj. I have replied according to Agam. We have noted your letter mentioning 52 types of restraints. In future, we shall deal with those monks who practices them. You also might have seen our charitras mentioning 91 principles. You have contacted who follow them. If any fault is noticed in our monks or your monks regarding ascetic practice, you try to get the same remained considering it in the benefit of the organization and then deal with them. It will build-up mutual confidence and affection. So, it has been decided. In case

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any deviation (fault) in ascetic practice is noticed in our monks or in your monks by you or by us, then with a sense of welfare and love for the code, get it removed and develop mutual welfare. The ideal conduct should develop. In it lies over happiness. Always look into the welfare of our saints. Due to the effect of time period, the social activity in different groups is not the same, ‘Great welfare lies in a sense of modesty, fear, love and control. So, in respect of particular practice area, time and Bhava substance the above-said decision can help in welfare of the organization. It can result in great benefit. In the end Acharya said:– “When you find any fault in our saints, you politely or sternly teach them. I give you complete freedom in it. It is very important to get removed the fault. You are humble and courageous. You know well all the circumstances. You train in few words. So consider the very purport of this letter and deal accordingly.” This letter was got written by Acharya Chauthmal Ji Maharaj through Jawharlal Ji Maharaj on 2 nd day of bright fortnight of Maagh month of V.S. 1956. It is crystal clear from his letter that Acharya Ji had deep contact with Muni Mayaram and he was highly impressed with his ascetic conduct. 7. Acharya Vinaychand Ji Maharaj : Sh. Vinaychand Ji Maharaj was the Acharya of another group of monks in Rajasthan. He had intimate friendship with Muni Mayaram. They had mutual respect for each other. Once the Acharya and Muni Mayaram stayed for chaturmas together at Jodhpur. In that chaturmas, the mutual affection between two traditions was worth seeing. By seeing them, one could not judge that there is a combined chaturmas of two different groups or it is chaturmas of one group only.

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Even today, people talk about that important charturmas. 8. Acharya Khubchand Ji Maharaj: Muni Mayaram was the guru in respect of right perception of Acharya Khubchand Ji Maharaj. He had deep faith and trust in him. Even in ascetic life he maintained contact with him. In his discourses the Acharya used to say often that, he had got right perception from Mayaram when he was a householder. He used to praise him and talked of his virtues. During his wandering, the Acharya once came to Rohtak (which was then in Punjab). Muni Mayaram was already there. Acharya Ji meet him. Mayaram and the Acharya delivered discourse together. The two groups of monks exhibited great mutual affection. 9. Shri Nemichand Ji Maharaj : Among various monk groups of Rajasthan the group started by Acharya Jeevraj has a special place. In this tradition, there was Acharya Pooranchand Ji Maharaj (He had seven disciplesâ&#x20AC;&#x201D;Sh. Tarachand guru of Pushkar Muni was also one of them). One of his disciples was Nemichand Ji Maharaj, Muni Mayaram had intimate friendship with this group. When Muni Mayaram wandered in Rajasthan, he met the monks of this tradition (sect). During their meeting Sh. Nemichand Ji Maharaj offered his disciple Vridhichand Ji Maharaj to him (Punjab Kesri Upadhyaya Prem Chand Ji was disciple of Vridhichand Ji Maharaj). 10. Shri Devilal Ji Maharaj : We are talking of another monk of Rajasthan. He was learned and eloquent speaker. Sh. Devilal Ji Maharaj was the monk of the group starting from Sh. Rajmal Ji Maharaj. He widely traveled in Punjab. He met many monks. When he returned to Rajasthan, he met Sh. Pannalal Ji Maharaj. He narrated the events of his travels in Punjab. About Muni Mayaram, he said, he is the saint of excellent

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ascetic conduct. He is very noble. He is expert in the art of singing. His restraint is as pure as the pure gold coin of the time of Akbar. He again talked about his travels when he moved in Malwa region. He said, ‘I have seen Muni Mayaram of Punjab group. I am deeply impressed with his conduct. I spread skin of my body at his feet even then. I cannot fully express my gratitude.

❍❍

ASCETIC IMPRINTS ARISING FROM EVENTS

he events constitute the conduct of life. Their imprint constitute the written account of that life.

Whatever happens, we term it as life. Everyday event is a story. The collection of such events becomes the complete life sketch. Something happens everyday in the life of every person, in the life of every monk. The beginning of describing (or evaluating) the life is from the narration of such events. When the occurrence of events in life stops, the life-sketch comes to an end. It is considered as complete. The writer then starts looking into it and starts writing in again. He then starts the written life and feels that he is writing life-sketch. But the fact is that the lifesketch has already been written. The life-sketch of Shri Mayaram Maharaj is already depicted in the invisible history of time-period. But some events related to him are well inscribed in memory. Some are inter-connected with certain places while some are described in words. Some events are heard from old people which they might have heard from others. Some have been narrated by monks to their disciples. They are well stored in the memory of disciples and grand disciples of Mayaram.

â??â??

KING MEETS TO MAHESH

he question isâ&#x20AC;&#x201D;who is greater, the King or Mahesh the King of the universe? It is evident that Mahesh is bigger. The second questionâ&#x20AC;&#x201D; should a King go to the Monk (Mahesh) or Monk should go to the King? Certainly King shall go to the monk. The king is full of various types of worldly desires. Such desires are like sand collected in hand. It falls down bit by bit. Ultimately the hand becomes empty. When his hand becomes empty, the person becomes non-pleased. His restlessness increases. He forgets the true path. The monk eliminates his desires, crushes them and throws them in the dust-bin. For him the desires are of little value and worthy to be discarded. So he has no attraction for the palace. In fact earth is bed and sky is his cover. So, he has no attachment or non-attachment for the royal palace. Muni Mayaram came across many Kings during his travels. Whosoever could not meet anywhere, the kings expected many things from them. He gave in a liberal way what can be given only by a compassionate monk. The rulers of Madhya Pradesh and South India of that period also wanted to have his blessings. He blessed them heartily. Once Bharat was the country of state rulers. The ruler was treated by the common people as god. His act was considered as just and gospel truth. Then he would

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go to the monk, keeping aside his status as ruler. How such a change occurred, one such event is being described. About a century earlier, such a change had happened in a ruler because of an event connected with Muni Mayaram. That event is being described now. ❋

❋

The barren land becomes full of blossoming tree. A dry dead tree becomes full of leaves and flowers. A tree which was without any fruit becomes laden with mangoes. An area which was dry started emigrating cool breeze–such happenings are termed as wonders of nature. When such things happen as result of blessings of a saint, we have to believe that it is a wonder resulting from such a monk who is far away from worldly affairs and who is deeply engrossed in practice of selfrealisation. Let us introduce you to a ruler who was in such a dejected state. Muni Mayaram was staying in Udaipur which is hundreds of kilometers away from Haryana and is at the top of Mewar. He was delivering spiritual discourse to his devotees. ❋

❋

Daily, he used to go outside the city for a walk and for call of nature as mentioned in ascetic code. On his way there was a mango garden belonging to Maharana Fateh Singh. He used to pass near that garden. The gardener was greeting him with devotion. His salutation became the medium of familiarity. The gardener used to bow to him daily and touch his feet. He used to put the dust of his feet at his forehead as a mark of respect.

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One day Muni Mayaram was moving that side with his disciples. That day the gardener came out of his hut in a sad condition. He touched the feet of the monk and stood there. But his sadness did not disappear. The venerable monk had seen that sadness at his face. He thought why the gardener who was always happy like a blossomed flower, was sad that day? He enquired, ‘why are you sad today? You are always a smiling person. You had said, yourself, ‘The blossoming flowers in the garden have inspired me to remain smiling in every condition whether in trouble, in pain or even when insulted.’ The gardener said, ‘O great saint! Your statement is true.’ The blossoming of flower inspires me to smile and the withering of flowers makes me dejected. But (saying, so he stopped for a moment) and said, ‘Maharaj Fateh Singh had come this side yesterday. He stayed here for some time.’ He asked me, ‘Why does this mango tree not blossom?’ The plants planted thereafter have grown into trees and are providing fruit. But it is standing like a dry dead tree.’ I replied, ‘Sir, it shall not blossom now. In case it was to provide fruit, it would have given fruit since long.’ Then the King said, ‘If it does not bear fruit, cut it down.’ It is reducing the beauty of the garden. In the garden, every tree is bearing fruit but it is standing those as a withered tree. ‘O great saint, ‘The King has passed the order that the tree may be cut.’ But, I feel as if he has passed the order that I should cut my hand. My father had planted this tree and I have nourished it with my own hands. The stream of compassion flowered in the heart of the great saint at this pitiable state of the gardener. He wanted to show him the secret of his ascetic practices,

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but what should be the medium for it. He understood fully well the troubled mind of the gardener. He said, ‘This is a minor matter. There is no point in feeling troubled at it. The ruler wants that it should bear fruit. It can bear fruit.’ At this assurance of the great monk, the gardener became extremely happy and with full faith insisted, ‘Sir! Please let me know the method, which can help in this tree to bear fruit. I shall follow that method even if I have to lose everything.’ The saint replied, ‘There is no need of losing anything. The mango tree shall blossom. You shall have to wait for it for just six months. Simultaneously you shall have to make a resolve and strictly follow it.’ The curiosity of the gardener reached at its peak. He asked, ‘Sir, six months is not a long time. I can wait even for a year. He then thought for a while, ‘I shall bring round the ruler. I shall take permission not to cut the tree for one year. The saint stood there and said, ‘You both, husband and wife, practice complete celibacy for six months under this tree.’ You shall sleep on a bed of hay (dry grass). The mango tree shall certainly bear fruit then. The gardener became heartily pleased. They, husband and wife, made a resolve to meticulously practice the vow of celibacy. They considered the blue sky as witness of their vow. They started practicing the strenuous vow of celibacy according to their accepted vow. They were thinking, ‘The tree will bear mango fruit.’ The great saint left that place.’ Only one monk had passed since the practice of the vow. The tree started blossoming. The happiness of the gardener was immense. He with a happy heart, came to Maharana Fateh Singh and said, Sir, the mango tree for

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which I had taken permission from you for not being cut, has started blossoming.’ The Rana became curious to know how it happened. The gardener said, ‘Sir, it is all due to the blessings of a monk.’ The ruler enquired about the whereabouts of that monk. The gardener at once replied, Sir, A Jain monk had come from Punjab. That Muni Mayaram had asked me to practice the vow of celibacy meticulously and wait for six months. But see the wonder in his statement. In just one month, the tree has started blossoming. Now there cannot be much delay in bearing fruit.’ ❋

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Maharana of Udaipur enquired about that saint from Oswal Jain of Udaipur. His faith in the monk increased. He said, ‘Some how call that monk to my city.’ The Jains replied, ‘Sir! The monks are free like birds. The bird sits on a branch and flies away. It then does not come back at your or our request to that branch. It comes only when it so desires. The monk has left the city. No body can say when he will come here again. The faith of the ruler in the monk became more firm at the blank reply of Jains. He said, ‘All right. The Jain monks are your family guru (teacher). You know more about them, their knowledge and conduct. But my faith is inspiring me that in case you from true heart convey the message, my request to him, he will certainly with compassionate mind bless then this city with his feet. He stopped for moment and then said, the heart of the monk had become compassionate at the pain of a gardener. He then made the withered tree to blossom. With the request of you all he will certainly be compassionate. You go and request him to visit Udaipur. If you consider my presence, I shall certainly go to make this request.

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The Jain organization of Udaipur came to Muni Mayaram and made a request for chaturmas at Udaipur Maharana of Udaipur was also present in person with them for making the request. Everyone felt extremely happy when the monk accepted their request. The reverend monk came to the green city of Mewar (Udaipur) to spend chaturmas there. Maharana felt very happy at this juncture. It so happened one day that the maharana left hunting forever. He said to the monk, ‘O’ great saint, I taking the oath of sun, the first god of Rana to assure you that from today I shall never go for hunting. I shall also never do the bad act of taking meat.’ When Maharana Fateh Singh made the resolve in the assembly hall of Oswal Jains. Muni Mayaram felt highly pleased in his mind. Holding the seat of monkhood, he thought, the ruler of Mewar has left hunting and eating meat. It is the greatest benefit of this charurmas. The ruler of Mewar is not alone Millions of people follow him. His resolve will inspire them also. He has awakened from the very core of his heart and not simply outwardly by word. The persons who awaken outwardly can commit mistake. But who awakens the heart, his hold on the resole is very deep and firm. BHARAT : THE LAND OF RISHIS AND MONKS During this very chaturmas there was once the birth day function of a son in the royal family. It was arranged with great grandeur. Maharana had invited rulers of 22 states in Rajputana. Mewar and Gujarat to participate in the celebration. All of them congratulated Maharana and prayed for the bright future of new-born son. They cordially met each other. The Maharana addressing the 22 rulers, said, ‘I am fortunate that you all have come to my city. You have seen the palaces of our masters. You have expressed your

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benediction towards them. You have appreciates their fame and glamour. It has given me a great pleasure. But I want to let you know that I have found in my life a great saint who has in his heart compassion and affection for everyone—big or small, rich or poor. There is wonderful brilliance in his eyes and grace in his words. He gives to everyone but does not take anything in return. I have got very much from him. I have accepted the principle of non-violence from him. I have left hunting and meat eating. He says, ‘Don’t offer anything to me. Whatever you want to give, give to the world. Whatever you give, you will get thousand times in return. Just see by making an offer. Grant freedom from fear (of being hatred) to animals, and beasts. Then you shall also become free from fear. You shall become nectar personified. I have made the wild animals fearless by discarding, hunting. My inner heart has become awakened. So come along with me. I shall take you today to that great saint Mayaram. We exchange gifts between us to express our respect to each other. You have seen the great palace of Udaipur situated in the lake. Now you see that great monk. The fame of that monk is far grater than that of the palace. He is wonderful person. He is the explicit palace of wonders. ❋

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Maharana brought also the 22 rulers to Muni Mayaram. They saw that there is a monk clad in while and having tied a piece of cloth on his mouth. One of the rulers said, ‘He is a Jain monk. I have seen such monks in Malwa region also.’ Then Maharana said, ‘He is a Jain monk but you are not familiar with his presence, restraint, brilliance,

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conduct and wonderful virtues. I have a mango garden. In hat garden there is a tree which had not been bearing fruit since many years. The monk has turned it into a blossoming tree. Today it is the tree well laden with fruit. It is all due to the blessing of this monk.’ The rulers met the great monk for a short-time. One of the rulers, before departure put some gold asharfis (coins) in a plate of gold and ordered his official, ‘Blow the bugle and offer respectfully the asharfis to the great monk.’ Immediately, the official placed on the table a plate containing asherfis in front of the monk. The monk made a gesture indicating his refusal. Then the ruler directed that some more asharfies be added in the plate. The great monk said, ‘O’ beloved ruler! In case the saints of India shall start accepting gold coins, this country shall not remain a country of detached monks practising restrain. Then it will become a country of beggars. Bharat has the right to be called a country of Rishis. Please do not disturb that life. Allow it to remain undisturbed. A true saint does not need asharphis. Chaturmas came to an end. The reverend monk left Udaipur. Simultaneously, he left Maharana. He did not wish to burden his mind with the memories of Rana. Passing from one village to the other, the saint left Mewar. He did not visit Udaipur again. The oswal Jains of Udaipur had said to Maharana. The life of a monk is as independ as is the bird flying in the limitless sky. The bird does not come to the same branch which he leaves to fly in the sky. Many years passed by Sh. Ratanchand Ji Maharaja (who could reply hundred questions at a stretch) once came to Delhi. He was born in Gujarat and had widely traveled there delivering lectures to the people. He had said once in his lecture:–

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“In Punjab there has been a great monk whose ascetic conduct and fame has inspired me to come over from Gujarat to this area. That person is reverend Muni Mayaram.” This way Shatawadhani Ratanchand Ji Maharja had narrated the above mentioned incident of Udaipur concerning the ruler of that place to jewelers of Chandni Chowk, Delhi in his lecture. He had said, ‘You examine various types of jewals. But Muni Mayaram closely examine the good conducts.

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SNAKE : EMOBODIMENT OF COIL

nake and the monk ! Monk and the snake !–are mutually wins.

The snake is worldly model for the monk—not only the model but the centre of all ascetic practice, He is the very basic of Yogik practices. The snake is the basis of right faith among the monks. So, it became popular among the common man. It is addressed as ‘snake-god’ with great respect. Why is it the basis of faith for monks? The monk recites mantra for the welfare of the world. The snake however, is a dark black creature. Afraiding of the common man, it conceals itself in the earth. ❋

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We have committed a great blunder till today. The snake is model of worship for monks. But we call it container of poison. It would be proper if we call it container of nectar. The serpent is not container of poison. It is the worthy god which is the model of practice for attaining salvation. The practices of spotless celibacy is related to it. The practice of yoga cannot be completed without considering the serpent god as a model. So how can we call it a store of poison? Compare it with the Yogic practice of the monk.

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—The serpent is a long creatures. —It sits in a coiled state. —It does not only remain sitting but moves also. —Its feet cannot be seen. There are many more characteristics in it. —Sometimes it stands up straight. It goes up sometimes. But you may not have seen it coming down. But it is not a fact that it does not come down. It comes down but then its speed is much slower than the one when it moves up. —The snake has another special quality which is not known to every one. It always sits in coiled position. Try to understand the snake thoroughly. Now we shall consider how the yoga practice is comparable with the coil of snake. —When a monk sits for yoga practice, he, first of all, follows the procedure of sitting. Then he disturbs Kundilini (the coil). First of all the coil is broken through the yoga of coil energy. If a living being long by nature breaks his coil, he needs for expansion. You can see the snake in two forms. Either in coiled form or moving. —Immediately when the coil is shattered due to its own energy, the flow of energy moves upwards. When it reaches at Saharer Chakra (top of the head) the practiser enjoys the rainfall of nectar. —Kunidilini (coil) energy is the great footless practice. The snake stands, Kundilini always stands when it is awakened. When the procedure of practice is disturbed, Kundilini again slowly and slowly sits on the coil. It is said in Yoga philosophy, ‘The snake is a long creature. When it sits, it sits in its coil. The Kunidilini of

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the practiser which is full of energy also sits in coiled state. So, the energy of an ill person and person engaged in sensual pleasures flows downward. The same power when its moves upwards, turns into brilliance, aura, light, form and attraction of knowledge. So, the common man has no other alternative but to have faith in yoga. Hence Rishis and monks consider it as centre of faith for the common men. So the people welcome the Rishis and they treat him as their guru (master) and have great expectation from him. Snake is an intelligent creature. So, Lord Shiva kept it on his head and wrapped it in arms. It is the symbol of Parshavanath, the twenty third Tirthankar of Jains. Snake is an innocent living being. It never moves ahead to bite anybody unless you trouble him, tease him, disturb him in his movement. The energy is already with him. He then makes use of that energy when he faces extreme trouble. Thus the serpent is the model god of yoga practice. In Yoga practice also the bite of Kundilini Serpentine is mentioned when its flow is disturbed just as the path of the snake is disturbed. The bite in Yog practice occurs when the practiser brings in ill thoughts in his memory. All this is a disturbance with his energy. Due to this disturbance the practiser is bitten by Kundilini power. Then upward movement of Kundilini stops. The practiser may not see the moment of Kundilini upwards but it turns him almost dead. â?&#x2039;

â?&#x2039;

Kundilini had reached Saharrar Chakra Nectar had started flowing from Kundilini. Muni Mayaram was experiencing it. Once Muni Mayaram was traveling in Rajasthan. His fame was at its peak. He reached Aamer which is near Jaipur.

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The rays of the rising Sun awakened the people. Both living and non-living started fluttering. Movement started in them. Muni Mayaram alongwith his disciples went towards the forest of Aamer for call of nature. The monks kept a pot full of water at a place and went for toilet. ❋

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After sometimes the monks returned the pot filled with water was in the back side of Muni Mayaram. The snake which was the symbol of Yogik practice since V.S. 1934, was directly visible that day. The monks saw that the snake was sitting on its coil on that pot spreading its hood. Shri Kesari Singh Ji Maharaj said to Muni Mayaram in a sober voice, ‘Sir! Please understand the magic and remove it. The pot was covered with a cloth. It was kept at a clean place. There were no stone, grass, brick-bats or leaves. Still wherefrom the snake came. We have not disturbed its independent movement then why is he disturbing our practice? Shri Mayaram Maharaj said, “Snake is the emblem of yoga practice of monks. It is the backbone of practice of celibacy. It is indicating that your practice will soon produce the result. It is fortunate that snake has come in this way. You should not be afraid of it.” You talk to remove this illusion, then you meditate on hymn of 24 Tirthankars with closed eyes. Kesari Singh Ji Maharaj said, ‘You have removed that illusion. But the snake has come right upto your feet. Its lines are clearly visible on soft, cool earth. So, tell us who he was wherefrom had he came?’ Mayaram Maharaj said, ‘He was a farmer of Mayo tribe’. He has told me, ‘I was a farmer, I was killed. My sons made my Dargah (place of worthy) in the fields

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itself. I stay there. I had come to see my saints practising austerities.’ The monks said, ‘How should we trust it’. Then the great monk Mayaram said, ‘You yourself go and see. At a distance of 3-4 fields, behind a raised ground under a berry tree see whether there is a Dargah or not. He stays there. The monks said after returning from that place. There is a thick berry tree. A dargah is there. On it there is a white cloth. An incense stand is also there. Some ash is lying there. Shri Mayaram Maharaj told the monks, ‘Snake does not bite anybody. When the monks do not cause any disturbance in his movement, why should he bite? Have you once heard or seen that the snake has bitten any practiser of non-violence and that any one died as a result thereof. The monks recollected their past. They deeply looked into it. All the monks said, ‘Sir (without your advice) we might not have learnt throughout our life that a snake does not bite a non-violent person. Never disturb a snake. In case you are mentally nonviolent. I assure you that it will never bite you, said Muni Mayaram. At the asking of Shri Mayaram Maharaj, the monks could not say that any monk was ever bitten by a snake or he might have died of snake bite. If you know, you tell if any monk was bitten by a snake or any such event ever happened. Serpant, the representative of Kundalini met Sh. Mayram Ji Maharaj. We have mentioned. That meeting gives us lesson snake does not bite a person who is completely non-violent. Snake is the symbol of practice of monks. We have known it very well through this discussion.

EYES FULL OF DEEP DEVOTION

hri Mayaram Maharaj spent four month stay (chaturmas) at Patiala. After the chaturmas, he was given farewell. He was going towards Bahadurgarh (cantt). The persons who had accompanied him in this travel had gone back. Mayaram was going ahead and his disciples were following him Sardar Gurmukh Singh was coming on a horse from the opposite side. The ruler of Patiala had died. The crown prince Rajender Singh had been coroneted as the King. Since he was too young, it was not possible for him to administer properly. So, a council was constituted to run the administration. Its chairman was Sardar Gurumuk Singh. Everyone was fully aware of his nature and his strict administration. When Sadarr Gurumukh Singh saw Muni Mayaram coming from opposite direction, he got down from the horse and bowed to him. He thought, ‘This is an uncommon person. He had not seen Jain monks earlier. He asked, ‘Can I know your whereabouts?’ Muni Mayaram replied, ‘Yes, you guess.’ Sardar Gurmukh Singh said, ‘I do not know personally who you are?’ But from your brilliant personality, I feel that you are certainly a great man.’ Muni Mayaram replied, ‘I am a monk. I am a Jain monk, it’s all.’

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Sardar Ji said, ‘A monk is a great man on the earth. To which place are you going? Muni said, ‘Towards the cantt.’ Sardar Ji asked, ‘From where are you coming?’ Muni replied, ‘From Patiala.’ Sardar Ji said, ‘Really it is my bad luck. The Ganga is following away from Patiala.’ After thinking for a moment, Sardar Ji said, ‘You again come to Patiala. You bless my son with your arrival.’ The monk replied, ‘I am coming from Patiala after spending four months there. What is the justification for going there again?’ The Sardar felt extremely sad. He said, ‘Four months!’ The monk said, ‘It is not possible to visit Patiala now!’ Sardar Ji asked, ‘Why?’ Muni Mayaram replied, ‘It is the code of our limitation. A Jain monk does not visit that place again at least for a year, where he has recently spent four months (chaturmas). Sardar Gurmukh Singh entreated, ‘Then where shall you go?’ Muni replied, ‘To cantt’. Sardar Ji replied, ‘It is still better. I stay most of the time in Cantt. What are the arrangements of your stay?’ Muni said, ‘We shall stay where we get a suitable place. A Jain monk does not think of arrangement. He has no responsibility of making arrangements. Sardar ji replied, ‘All right.’ You shall get the place. I shall go with you. ❋

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We have learnt Sardar Ji went alongwith Muni Mayaram bare footed. After reaching the Cantt, he

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offered the place for stay in his residence. The monks stayed there for 20 days. His lectures were held daily. Subordinates of Sardar Ji and the King himself attended the lectures. The gist of lectures of that period was that S. Gurumukh Singh listened Dashwaikalik Sutra. He learnt about conduct of Jain monks. He discarded seven bad habits and in the end accepted the prescribed code of the true householder. Later it happened so that Muni Jeevan Ram Maharaj came to Patiala. When he learnt that Muni Mayaram is in the Cantt., he sent a message that he should not go ahead without seeing him. Now Mayaram considered the message of the aged saint as a direction for him. So he returned to Patiala and served the aged monk for 29 days. S. Gurmukh Singh asked Muni Mayaram, ‘You had said that a Jain Monk does not visit a place at least for a year where he had recently spent a chaturmas. Why then are you acting differently?’ Muni Mayaram replied, ‘The order of the senior old monk can be more effective than the prescribed code.’ When a monk receives such an order, the restrictions of code go to the second place and order is kept at the first place. The acceptance and practice of limitation are beneficial when the order of seniors are properly obeyed. In Jain scriptures, the order of old monk is considered the pinnacle of ascetic restrictions. The Sarder felt satisfied at the reply. S. Gurmukh Singh started coming from cantonment to Patiala at the prescribed time and he listened the lectures of the monk attentively. The lectures created in him a deep feeling of devotion. He started cleaning the Upashreya daily with the sacred broom. He said, ‘This way I am able to touch the dust of the feet of monk, and in it I feel great mental peace and happiness.’

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Sardar Ji was regularly attending the spiritual discourse. In case he was late any day he used to sit silently at the available vacant space. See his prudence. The people from the congregation requested him to come in the front line but he used to say, ‘It is not the rule of lectures of the monk that the person who come late should sit in the front row. The person who comes late should sit where the place is available.’ ❋

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Once Sardar Ji brought the royal priest (Raj Guru) with him to attend the lecture. It was a big gathering. They had come late. It was summer. The royal priest took out his handkerchief and started waving it to get some relief from heat. Sardar Ji knew about the limitation in the lecture of Jain monk. He took the handkerchief from him and said, ‘It is not allowed in lecture of a Jain monk.’ After the lecture Sardar Ji and royal priest jointly introduced themselves to the monk. They had some discussion. Thus they became more familiar with each other and the days passed. Once in the absence of Sardar Ji the royal priest said to the monk, ‘Your struggle is straight forward.’ The muni replied, ‘The life of a monk is like an open field. Nothing is concealed in it. In case it is just for showing others, it shall prove to be a deceitful battle. The royal priest expressing his mind vividly said, ‘We are royal priests. But our battle is not a straight forward battle. We have deceitfully got the post of royal priest, and the ownership or land and property from the people. So I am saying that your struggle is that of the planes. It cannot be fought without the intrinsic power of the soul and truth. There is a story about ownwership also. He said, ‘our grand guru had once started ascetic penance of

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remaining in standing position throughout night in hoary winter of the Indian month of Poh in the stream. How difficult it is to remain standing in winter in the stream during a night of winter season. But our guru practiced it for one month. He considered our master as Rajguru (royal master). He respectfully offered him the ownership of land and property. You may think how my monks might have done it. He asked to keep the purified Samkhya into on his mouth and spend the entire night standing in a flowing stream. Thus neither the rivers water nor cold could affect him. Thus the fame of his penance spread far and wide like a fire in the wood. As a result of his fame among the masses, the King also came to him and became his devotee. Thus he got the post of royal priest. Muni Mayaram heard the talk of the royal priest and said, ‘The post of royal priest can be secured by any means (by hook or by crook). But in conduct of Jain monk such things do not happen. There everything is crystal clear like the lines on the palm of hand. His conduct can be tested. There is no element of concealment. Whatever is there, it is very explicit. Such a things does not exist in deceit. The deceit pollutes the soul. It does not make it free from Karmic dust. The Jain ascetic practice lies in removing the karmic pollution from the soul.

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I AM AWAKENED BY RAM (MAYA RAM)

ust by hearing the word prostitute, a person generally begins to feel amorously in his mind. It is an illustration of such a prostitute. Prostitute and a monk. A monk and a prostitute. How much is the distance between them. It is like one is the East and the other is the West. A stream has two banks. We feel that the two banks can never meat. A prostitute is deeply engrossed in worldly sensual pleasure. The monk is disgruntled from such pleasures. How can they be comparable (or meat together)? Muni Mayaram was a unique person. His life indicates that meeting between prostitute and monk is possible. A monk meets a rascal. He meets a cultured person. He meets the violent, the harsh, the butcher, the ghost, the yaksha, the celestial being. All such beings come to a monk. All such individuals are like individual rivulets flowing ahead to merge into the sea. The Muni is like the sea. He is full of unlimited compassion. â?&#x2039;

â?&#x2039;

A monk was practising penance in the forest. A King came to him. He expressed desire for an issue. A monk was practicing austerities under the shade of a tree. A troubled person come to him and prayed him

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to remove his trouble. We have been listening such like instances many times. We have quoted examples of the King and the troubled person and their meeting with the monk. We want to say that such like examples have happened quite often. But today we are taking about a direct meeting of a prostitute with a monk. Now see how it happens. ❋

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The prostitutes were talking among themselves and singing a song in Rajasthani Language. They were Lajan Bai and Chand Bai. They were the royal (state) prostitutes of Raja of Jodhpur states. They had been invited by Maharana Fateh Singh of Udaipur. The music was going on when Muni Mayaram was delivering spiritual discourse at night. The prostitutes passed that way. They stopped out of curiosity. When the song stopped, the prostitutes expressed, ‘We want to see the monk who was singing?’ The muni sent the message, ‘You can certainly come, but not now. You can come in the morning. The next day the prostitutes started to see the monk. They had great attraction and curiosity in their mind towards the singer monk! They introduced themselves. One of them said, ‘You are a detached monk. We are attached to worldly pleasures. What is the latent attraction in your song? If you don’t mind, you tell us in detail.’ The monk replied, ‘the attraction is always there in music. But my music is not just for pleasing others. The person who understands my music, he cannot be a person attached to sensual enjoyments. My Music can be understood only by the person who has practised simplicity for a long period. A person who feels happy by hearing the music of inner conscience such a person can enjoy my music.

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You have rightly addressed me as destroyer of birth. I have destroyed the womb of the mother by avoiding taking birth repeatedly. In case you want to know the secret of my music, you adopt simplicity. Then both the King and the saints will listen your songs. Then you shall know that in fact music gives a transcended pleasure. You know that Meera had experienced true pleasure of music. She was a personified idol (emblem) of music who made music and Udaipur immortal in the literature of Saints. She was a rare practitioner among the literate, illiterate, devoted and detached people of India. She had come in contacts with saint in a state of simplicity. Slowly and gradually devotion emerged in her music. Her soul becomes spiritually awakened. Her devotion converted the bowl of poison into a bowl of nectar. The singers of folk songs had advised her to leave contact with monk and to think about welfare of her inlaws and parents. But Meera did not return to the royal palace. She had understood her real master. His parents and in-laws could not attract her. She said again and again that she could not leave her master even for a moment. So, I say, Meera had taken birth in Rajasthan, the land of heroes (courageous woman) that has produced many great warriors. You have forgotten their sacrifice and the tradition of bravery. Why are you going astray from this path? What shall you gain by pleasing the Kings and great rulers? Have you ever pleased the real one to be pleased, who is worthy of permanent worship? See the result of singing in his praise. Then mouths of people will say, â&#x20AC;&#x2DC;Sing, keep on singing.â&#x20AC;&#x2122; The happiness in simplicity is much greater than the happiness of a singer dependent on the state I am not asking you to dress up in white and become a nun. I

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want you to go on singing song of the soul. You let the waves of your song reach such invisible ears who have been listening since time immemorial. You add devotion in your singing. Have you ever sing in such a manner? Isn’t your answer in negative? Have your thought of your real nature? Woman is the root of the tree. Man is its fruit. The tree has till today never amorously pleased the fruit. You are worthy of worship. You try to understand your real entity (nature). In the end Muni Mayaram said, ‘How great is the blunder of this life? You have never made a search for real lover of music. How can a person who is plucking the leave be lover of shoots? Laaja Ji!” Till today, the parents and in-laws of Meera did not get cursed due to her life of simplicity. So, if you discard singing for the state your music shall not be condemned. You turn towards the soul of music. You return to the field of Meera. The reverend Gurudev Shri Ramkrishan Ji Maharaj used to narrate incidents relating to the great personality of Muni Mayaram. He once said, ‘Lajan the leader of the group of prostitutes discarded dependence on the state and said, ‘O great saint! I have got wonderful knowledge after listening you and I can express my experience in words today. I am feeling deeply indebted by deeply contemplating on your words. My music and my womanhood has become lively. I offer you, whatever I have received from the state till today. You grant right to lead the life of simplicity, the life of renunciation. Then my past which had been pitiable shall shine. My future shall become filled with the glamour of right knowledge. I shall become a blessed one. Whatever lessons, the great monk wanted to give to the prostitute had taken its rots in her. He said, O Lajan! I have already discarded my own family, my wealth and

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its attachment. I do not recollect even in a dream. So, of what use to me is your wealth? My ascetic life cannot provide any support to it. It is better that you start a life of simplicity and distribute your wealth among those who are not yet familiar with benefits of simplicity. Yogiraj Gurudeva told us that Chanda and Lajan who were earlier dependent on the state were influenced by the might sea of compassion of the great saint just as the rivers and stream eliminate their ego by merging in the sea. We want to apprise historian in Jainism that Lajan Bai had adopted simplicity through the instruction received from reverend Mayaram Ji Maharaj. To keep it alive, she had discarded forever the support from state. Later these prostitutes once met Jain Diwakar Chauthmal Ji Maharaj. One of them had sung a song, a couplet of which indicates her feeling that she had been awakened by Ram (Mayaram)

â??â??

...YOU CAN SEE !

ith open the eyes one gets (sees) everything with. Closed the eyes the world is vanished.

The contact with world comes to an end. The person merges in himself. The self does not emerge outward. It becomes limited to its own self. The hope comes to an end. Darkness spreads all around. Everything becomes meaningless. Thus the state of devoidance (Niraved) pervades all around. We can say or hear that niraved is a great reward. But it is worthy of deep contemplation that niraved the state of absence of feeling is a hopeless situation. A scholar had said in his comments. In words there is fragrance. They produce the nectar of thoughts. There should be a person who may get the fragrance of these words and enjoy (or drink deep) the nectar generating from them. ❋

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When I was writing the life-sketch of Muni Mayaram and recollecting an event of Bhivani, I recollected the above statement of the scholar. Now see him is it so? Wandering through the villages and towns of Haryana, the great monk creating a wave of spiritual awakening arrived at Bhiwani. It was his daily routine to look into moral and spiritual uplift of the people. Accordingly he was delivering lecture daily. Once a blind barber attracted by the effect of the noble thoughts and

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beautiful words of the great monk started coming there daily. He heard him with great interest. He was living in Bhiwani. Since he was blind barber for him the day or the night were the same. Even at that time literate or illiterate was not using the compassionate word samdarshi (seeing everyone equally). Even if they used the word samdarshi (equanimous) for him, there was deceit in their mind. The great monk very well understood their deceitful mind. Once he said in his lecture. One should not make a blind man more dejected by calling him blind. He is passing his life in a state of helplessness due to the absence of sense of feeling the world. (by seeing it). That barber of Bhiwani felt some relief in his troubled condition through the lectures of the monk. He felt as if someone is caring him with soft hands. He became devoted to the monk from the core of his heart. He knew that by closing the eyes, the entire world is cut off. But he felt that the lectures of the great monk Mayaram had opened his inner eye. But he was thinking that in case the monk showers more blessing on him, his eyes can also stand seeing. In case the eyes open, he shall be able to see the world. My self can transform my love for the world. He can then no longer be away from the world. Whatever is now meaningless can then he meaningful. Dejection can change into hope. His sad state can blossom into happiness. The monk was delivering lecture for the welfare of every man. After delivering the lecture, he sat for self-study. When he completed study of scriptures, the other monks had come back after collecting alms. They told the great monk, â&#x20AC;&#x2DC;someone is waiting for you, we do not know what is in his mind.â&#x20AC;&#x2122; Sh. Mayaram Ji Maharaj asked, â&#x20AC;&#x2DC;everyone has gone. You have not gone as yet.

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You can go now. It has gone very late. There is no one in the Sthanak (the place of stay for monks). Why have you not gone to your house yet? The blind barber had in his imagination created a new world though he had no eyes to see. He said, ‘Sir, now I have not to go anywhere. You have now to add colour (of reality) in my sketch of the world. The world of imagination is always very strange. Thousands of people create hundreds of worlds in their imagination. No body can say what type of world has been created by the other. Sh. Mayaram Ji Maharaj asked , ‘What is your world? We cannot add colour to the sketch of the world. We can provide the act of living in the world.’ The blind barber became very happy at these words. He said, ‘I don’t need colour. I want just perception.’ Muni Mayaram told the blind barber, ‘You want perception to live properly in the world. I shall try to dwell upon it in my lecture tomorrow. You try to understand it, then. Now you can go because the monks have to perform their ascetic practice in solitude. The presence of other does not allow the practice to function properly. The barber said, ‘Sir, I am ready to go as per your order. But how shall I go? I cannot see. You have postponed the talk about providing perception to the following day. So, I shall stay here till tomorrow. I shall go tomorrow only after getting that perception. The great monk said, ‘Do not think in this manner. You see that there is no one else except the monks in the place. In case you remain till tomorrow with this resolve, it is not good. To be helpful in the practice of monks is also a limb of that perception. You can see that there is no householder here except the monks. Don’t stay today. Come tomorrow. Then I shall tell you the perception

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with which one can stay in a detached state in the world. The monk said it again to the barber. The blind barber said, ‘All right and he started going.’ After sometimes that barber met a senior monk of the Mayaram tradition. He himself said, ‘You belong to the sect of Muni Mayaram. I am feeling, again a great pleasure to know it. Narrating the entire incident that had happened in his life, he said, ‘I was blind in my life since many years. I came to the Sthanak and remained sitting there for a long time. Shri Mayaram Maharaj pointing me to go and said, ‘You can see that there is no householder in the Sthanak. The moment he uttered the words, ‘you can see’, I started seeing. My eyes started functioning. I am feeling happiness again when I see the monks belonging to the monk-family of that great monk. I since then consider the lectures of monks as the order of God. I have received the great benefit in my life. In view of it. I have become the follower, the servant and true devotee of monks from the core of my heart. I shall remain their devotee throughout my life.

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MAHA MANTRA AND GREAT MONK

e get up in the morning. Our sleep disappears. The entire world (surrounding) appears as if it is a familiar one. We do every work say walking, talking, eating, clothing and bathing in such a manner as if it is our routine. The contemplation of ascetics, monks is, however, different. They say that first of all do selfintrospection. Other activities should be done thereafter. You will do what you have to do. But self-introspection (contemplation about self or soul) shall provide you freshness and courage throughout the day. The medium of self-introspection is reciting the Namokar Mantra and meditation about soul. With these two methods, the inherent powers of soul are activated. What is recitation? It is recollecting repeatedly your devoted Mantra Meditation is controlling (stopping) the activities of mind, speech and the body. So, we can say the simplest way is recitation of mantra. There are infinite energies, powers in the soul. With recitation of mantra, those powers become active. By practicing it regularly, the practiser one day shall get perfection (omniscience). The monks experience that Maha Mantra Namokar is our armour, the shield. We may be attacked either by the outer world or by the inner world. There may be invisible attacks which may affect the mind. It stops them. Then the attack becomes meaningless.

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We are presenting here an incident relating to the life of great monk Mayaram about recitation of Maha Manra Namokar. After going through the entire description about the incident, you shall see how Namokar mantra serves as a protection when unwanted situation arises. Maya Mayaram was moving ahead in his travels (wanderings). It is the duty of a monk to go on moving ahead. Some other monks were also with him including Kesri Singh Maharaj who was practising penance. When a monk walks, he neither talks nor thinks. He only engages himself in moving ahead. As laid in code, he follows discrimination in walking (Iriya smiti). So in moving ahead he closely looks at the land upto his length and goes on moving ahead. There was a muslim village on the way. Before this village there was a brick kiln. Four naughty young persons with a perverse mind were sitting there. When they saw the monks they thought of troubling them. They chalked out a plan in a minute. They started hurling brick-bats at them. Muni Mayaram was going ahead. He stopped. He started understanding the situation deeply. When he stopped, the other monks also stopped. They felt as if those young boys had become mad. They were doing only one activity—throwing brick-bats at the monks. The reverend monk asked his other monks, ‘wait. We shall try some method or those young boys shall themselves start other act. Let us see, a minute later he asked his fellow monks. ‘O monks, the rain of brick-bats will not stop of its own. You meditate on Namokar Mantra 27 times each. I shall also meditate on it.’ All the monks acted accordingly as they were directed. When it was completed, the great monk ordered them to go ahead.

114 // Mahapran Muni Mayaram

Maha-pran Muni Mayaram was going ahead. He was followed by other monk. All the monks were astonished to see that even though the young boys were hurting brick-bats but even one brick-bat was not hitting them. All were passing by their side or over their heads. The monks kept on going as they had to reach the destination. ❋

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On the other side, the incident took another turn. In the evening the young boys came to the village. One of them was the son of the headman of the village. A bundle of grass was lying at his house since many days. Those boys started carrying that bundle to shift it to another place. A snake came out from the bundle and bit the boys. The boys talked among themselves and started searh for persons who could remove poison of the snake. During the talk, the villagers came to know that these youngboys were acting in a wicked manner since morning. The Jain monks with covered mouth were going from that side. These boys had thrown lumps of earth and stones at them. Now the snake has bitten those boys.’ They were contemplating why it all happened. In the meantime blood started coming out from the mouth of those young boys. Then some old Mohammedans who daily recite their prayer said, ‘Why are you still busy in discussion. These boys have troubled Jain monks. Shall the God not punish them for their wickedness? The God will not pardon them unless they seek to be pardoned from those monks. The headman heard this talk. He asked some persons to search for the monks. They did not know where the monks had gone. They enquired from the neighboring villages. Ultimately they came to know that monks were staying in the Chaupal (community Hall).

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They took those snake bitten young boys on horses to that community hall. There all the men including the headman sought pardon. Then Muni Mayaram said, â&#x20AC;&#x2DC;Brother! To seek pardon and to grant pardon, it all happens and it should be resorted to when any one has committed a mistake and that mistake has caused harm to anyone. But we have neither faced any trouble nor felt dejected. Moreover, a Jain monk never curses anyone. He does not cause any harm to any one. He does not even think in such a manner. First of all you wash off your mind from the feeling that all this happened due to any curse of a Jain monk or due to their anger. It has all happened just by coincidence. When a person loses his sense of discrimination, the eyes see but the intellect stops functioning. It was lack of discrimination, that the bundle of grass was not picked up with proper care. The snake came out. You should have stopped for some time and allowed the snake to move away. After the departure of the snake you could do your work.â&#x20AC;&#x2122; Now you say that these boys may be cured. We have not made any one ill. We have not thought ill of anyone. A saint is not born at such a time when a person may think ill of others. You have come here. We donâ&#x20AC;&#x2122;t have any mantra to remove snake-bite not we do any such thing. We recite a mantra for welfare of all. We have full faith in that mantra. If you have belief in it, we can certainly recite that mantra for you. Simultaneously we expect that you make a resolve for the entire life that not only the snake, you shall not kill any living being. Then I can recite the mantra for you. The villagers gathered there and made that resolve. Muni Mayaram then recited Namokar Mantra. He recited the lesson for welfare of all. Soon the snake-bitten young boy got up. He begged pardon for his fault of hurling stones.

116 // Mahapran Muni Mayaram

The headman of the village prayed to the monks. You kindly again visit our village. Muni Mayaram thought over it. The entire village was of Mohammedans. There was no proper place of stay and of collecting food and water. Still he said that he shall deliver one lecture in their village. That village was at a distance of eight miles. The great monk came to the village and delivered his lecture in the village mosque. The villagers again made a resolve that they will never take meat and cause violence to living beings. It is heard that some of these had been coming to the monk off and on and developed firm faith in Namokar Mantra. Some even started doing Samayik with the mouth covered. In Haryana and Uttar Pradesh, Mohammedans in large number have faith in Jain monks. It is all the result of the seed sown in their mind by Muni Mayaram. He had given such instructions to them. Now they take pleasure in bowing before Jain monks. ❋

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There is another incident related to the earlier incident. Yogiraj Ramjilal was staying for Chaturmas at Kandhala in 1966 A.D. An old man of that village narrated the following incident to him. In Muzaffarnagar, a muslim was treating snake-bite. People from far off places were coming to him for treatment. Whomsoever he treated he used to ask him to take a vow, that he shall not take meat for 27 days. Both Jains and non-Jains knew it. Once some Jains brought that muslim to Jain monks. The monks asked his introduction. When the talk about snake-bite was related, the monk asked him about the mantra he recites for treatment. He replied, ‘Sir, I recite

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what you have taught me. The monk and the people gathered there get astonished. They asked what has been taught by them. Then he replied, ‘In a village related to me, some young men had hurted stoned upon Jain monks. Then he narrated above incident of snake bite.’ He further said, ‘I have not seen those Jain monks. But an old relative has taught me this mantra. Since then I use it for treatment. Then in a sarcastic manner he said, ‘Sir, your people do not have faith in the mantra. Even Jains come to me. When I talk to them about Maha Mantra they say, ‘Sir we already knew it. Tell us something else.’ All the Jains who were listening it, were silent. After listening the above narration Yogiraj smiled and said, ‘Do you know who had blessed that Muslim village with the light of Dharma? He was Charitra Churamani Mayaram Ji maharaj.’ You can also think ‘the mantra that Muni Mayaram had adopted in life is available to us. But do we have such a strong faith in it.’

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THE TRUE PRACTICE OF MAHA MANTRA

“NAMO ARIHANTANAM NAMO SIDDHANAM NAMO AYARIYANAM NAMO UVAJHAYANAM NAMO LOYE SAVVA SAHUNAM” My My My My My

obeisance obeisance obeisance obeisance obeisance

to omniscient’s, to Siddhas, to Acharyas, to Upadhyayas, to all the monks in the world.

The Namokar Sutra is also called Namokar mantra. It is Maha Mantra in Jain tradition since times immemorial. In total devastation everything is destroyed but this maha-mantra still remains. All the Tirthankars recite it first of all. There is no mantra greater than this mantra. So, it is called Maha Mantra. Shri Mayaram Maharaj in his entire life of ascetic practice gave this mantra the utmost place. He used to recite and contemplate on it day and night. He used to advise the householders also to recite it daily. Muni Mayaram spent his chaturmas at Baroda in V.S. 1968. Once during his lecture he made the announcement that he may perhaps not come to that village again.

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At this announcement, the entire gathering became deeply dejected. Then his devotee Ch. Harlal stood in the gathering and said with a heavy heart, ‘Will you leave us in the middle (to let us drown?’ Then the reverend monk said, ‘Brother whosoever comes, he ultimately goes, life is followed by death. The relation cannot be ignored. I have no certainty on my lifespan. But I have firm faith in Namokar Mantra. This mantra is the gist of thirty two sacred books (Sutras) and the entire preaching of Tirthankars. It is the essence of the knowledge of fourteen poorvas. It is the gist of all mantras. I have taught you this mantra. You make it the very life-force of your life. If you ride the boat of mantra, you shall never go astray in the world. In the evening, Shri Sukhiram Ji Maharaj was delivering the religious discourse. He narrated an incident related to Muni Mayaram. It is as follows: Shri Mayaram Maharaj was spending his chaturmas at Patiala. Shri Dharam Das, a prominent person among oswals was a staunch devotee of the great monk. He had full faith in him. He believed that in the blessing of Muni Mayaram there is such a power that it can turn impossible into possible. His faith in Muni Ji was on the increase. A non-Jain family was residing near the house of Dharam Das. That was family of three brothers. All the three brothers were intimate friends of Dharam Das for the last forty years. It was there ill luck that none of them had any issue. Once dharma Das told them, ‘My master Shri Mayaram Ji Maharaj is at present in this town. You should see him. He is a great Yogi. In case he blessed you, you will be highly benefited.’ All the three brothers had a great faith in the words of Dharam Das. All the three brothers started going to

120 // Mahapran Muni Mayaram

Muni Mayaram alongwith their wives to have his darshan and to listen his lecture. Thus they became acquainted with him. A new feeling of encouragement developed in them as a result of his lectures. On one Sunday, at noon Dharam Das came to the monk with the wives of those three brothers. The ladies bowed to the monk and sat down. Gurudev asked, ‘You all come to attend the religious discourse but your children do not came. Why is it so?’ At these words, all the three ladies became silent like a statue and their eyes got moistened. Then Dharam Das told the monk, ‘Sir, these three ladies do not have any issue. About 20 years have passed since they were married. But as a result of the karmas of their previous lives they could not be mother.’ Muni Mayaram heard the pitiable state of those ladies. He said, ‘Will you accept my word?’ The ladies said, ‘Sir, Whatever you shall advise, we shall follow word by word.’ The monk said, ‘My first advice is that never call yourself wretched whosoever has taken birth as a human being, he is meritorious. He cannot be termed unfortunate. My second advice is treat all children as your own children. My third advice is daily in the morning and evening recite Maha Mantra regularly with a chaste mind. Namokar Maha Mantra is the treasure of all pleasures, never forget it.’ The ladies got Maha Mantra from Gurudev. They retained the three-fold advice of the monk in their mind (and practiced accordingly). Shri Sukhi Ram Ji Maharaj at the end of his lecture said, ‘Before the completion of Patiala Chaturmas the said three ladies became expectant. Later each of them gave birth to a son. It was the result of recitation of namokar Mantra and blessings of Muni Mayaram.

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In this very context Shri Amilal Ji Maharaj used to say, â&#x20AC;&#x2DC;Shri Mayaram was meditating only on Namokar Mantra and none else. During study, he studied scriptures but when he sat for meditation, he recited or meditated only on Maha Mantra and advised others also accordingly.

â??â??

MY MIND LIKE LAMP OF RENUNCIATION

n V.S. 1968, Mir Mohd. Ali was Tahsildar of Narwana. Baroda village is in the jurisdiction of Narwana tehsil and was so even then. Whenever the tehsildar came to Baroda for inspection, he used to go after doing the official work. Once when he came to Baroda, his mind after listening the lecture of Mayaram Maharaj became detached from the world. The mind of a muslim get influenced with the discourse of the monk. It generated the seed of nonviolence in his heart. He became non-attached. So, he had to say—‘O’ great monk I have now become detached. How did he become so? In V.S. 1968, Shri Mayaram Ji Maharaj agreed to stay at Baroda for chaturmas. It had become his routine to deliver lecture for the welfare of the public. Impressed by his lecture, the monks and lay devotees of Punjab had started calling him ‘Koel of Punjab’. His voice was melodious. His words ‘your all the thirty fasts have gone vain’ were echoing in the air. Mir Mohammad All heard these words. His feet stopped. He wanted to know who was the person saying that thirty fasts have gone in vain. The tehsildar Ali came near Muni Mayaram and asked, ‘How have the fasts gone in vain or go in waste. Please tell me in detail.’

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Maharaj ji replied, ‘A person takes birth as a human being but has not learnt to love human beings. Such a person by keeping fasts is unnecessary keeping himself hungry. Can we say that his fasts have become of any use. A poet has also expressed such thoughts in the poem also. Ali understood well the words of Muni Mayaram. He further discussed it and ultimately became his devotee. He started attending his lectures daily by coming over from Narwana. He understood the real truth. He became follower of non-violence. He understood the nature of celibacy. He became practicer of non-possession in his life. One day he said, ‘O great monk! Your lectures are besmeared with truth. You have made my mind a detached one. How shall now be able to discharge my duties as Tehsildar. He further said, ‘Non-violence has became the lifeforce of my life. Truth and non-attachment to possession are guiding me like Sun and Moon. In reality in case I would not have met you, not only the fasts, my entire life would have gone waste. This was the voice of the very soul of Muslim Tehsildar Mir Mohd. Ali. The contemplation and activities of Tehsildar indicated to us. He became follower of Namokar Mantra. He left accepting bribe for the entire life. He got built a Dharamsthala in Narwana for the public. He had a cow. A tehsildar has a cow. What does it matter to us. No. Here whose cow is indicating the function of his detached mind. So, it is essential to describe it. Once that cow moved out from the house (of Tehsildar). She remained unlocated throughout the day.

124 // Mahapran Muni Mayaram

In the evening, the cow came back itself Tehsildar served fodder to the cow. The cow did not take the fodder. The attendant of the cow said, ‘Sir, today this cow will not take our fodder.’ Why? It is because she has taken fodder of its choice in the fields. She has moved freely. She is very happy today. Today she will provide more milk than usual. A quadrupad is a wandering fakir. When she takes food of her choice, she becomes happy and provided more milk to the master. Tehsildar heard it and said, ‘Whatever you have said is correct. But I shall not drink the milk of this cow today. No body from my house will take it. Why? It is because I have no right on this milk today. The owner of the field whose fodder she has grazed has the right to take her milk. Listen today we have caused harm to the field of others. So, how we can have the right on his milk. Today it has not taken the fodder resulting from our hard labour. So, I have no right on the milk. We had said earlier and again want to repeat that Mir Mohd. Ali Tehsildar was deeply impressed by the lectures of Muni Mayaram. He had a subtle contemplation about non-violence and morality. Here we have been compelled to say that ordinarily the Jains by birth do not have such a minute and deep inclination towards non-violence that Tehsildar had. His above decision that he will not take milk of his cow that day depicts his subtle contemplation. Taking note of this example of Tehsildar Ali, we can say that our mind is not yet a detached lamp. Luckily Muni Mayaram has made my mind like a lamp of detachment.

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HAPPINESS OF SUBMISSION

uni Mayaram had come to Baradari (Mahavir Bhavan) Chandni Chowk, Delhi to submit himself in service of the guru, the senior monks. In those days his grand master Shri Nilopad Ji Maharaj was in need of the service of a monk. Muni Mayaram made a resolve to submit himself in service and with this attitude he engaged himself in the service of Nilopad Ji Maharaj. Penance preacher Nilopad Ji Maharaj was taking rest. The pillow under his head moved a bit and fell down from the wooden bed. Shri Mayaram was attending on him. He saw that the pillow is not under his head. Slowly he kept his head on his thigh and sat down. The night was passing. After a long time, Shri Nilopad Ji Maharaj got up. He saw that Muni Mayaram was sitting and his head is on the thigh of Mayaram. He asked surprisingly, ‘Since how long are you making me sleep like this?’ Muni Mayaram replied, ‘Here the question is not of early or late.’ The life of a monk is always in the service of gurus. For him the question of time does not arise. For him more important is the pleasure underlying in submission. Since the pillow was not under the head, it gave me a chance to enjoy the happiness underlying in submission (service). A Monk is always in search of such an opportunity. Worthy is the moment, when such a moment comes in life.’

126 // Mahapran Muni Mayaram

Once Muni Mayaram arrived at Hansi. He fell ill there. Inspite of all efforts, the illness was increasing. The people from nearby villages and from distant areas started visiting him. But there was no-improvement. The situation became so grave that struggle between life and death had started. It became the cause of great worry for the organization. One day Baba Nilopad Ji Maharaj sat near him and started meditation. After the meditation, he made a resolve, Muni Mayaram is very important not only for me but also for the society. It is very pertinent that he should live. But the life-span is such that it can neither be increased nor decreased by any one’s efforts. Gautam wanted that the life of Mahavir should not come to an end but it was neither in the hands of Gautam nor of Mahavir. I cannot offer out of my life-span any period to him. But I do want that my remaining life-span may add to the life-span of Muni Mayaram. Then he making a resolve said, ‘When Muni Mayaram shall become all right. I in that moment of happiness shall keep two days fast till my death. I shall take food only after every two days in case Mayaram gets well. The resolve succeded Muni Mayram became all right. The pleasure of happiness does not make a distinction between senior or junior. There one thing remains in mind that happiness lies in submission (in service). The happiness in serving other is more important (worthy) than the happiness in being served.

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GIFT OF A MONK TO ANOHTER MONK

ll types of books are either read or listened. The scriptures, holy book, Gita, Bhagwat, preachings of Buddha, messages of Jesus Christ, the aphorism of Quran constitute such books. It has become a duty or a routine Dharma to read them. But how many can hear or understand the book of the mind, the message of the mind, the inner voice of the mind, the language of the mind, the poem of the mind, the music of the mind. In case you have not heard, hear it, understand it. A saint met Muni Mayram. He had come in many days after covering a great distance on foot. He met him and said, ‘Sir, today is the eighth day of my travel. I passed through many villages. I have come only to see you. Today I feel very happy after meeting you. I am feeling happiness to the very core of my heart. Muni Mayaram read his mind. He understood. He said, when a monk comes to another monk, he certainly feels happy to the very bottom. The guest monk then said, ‘O great monk! I am very junior one, you are great, you are giver. I am a servant. You are the master. I have brought a very minor gift. Could you please accept it?’ That monk was also of Sthankawasi tradition but he was wandering alone. He wanted to offer his best possession, a silken sheet to Muni Mayaram.

128 // Mahapran Muni Mayaram

When a monk lives in a group of monks, he has to follow the prescribed code. One of the principles (clause) in that code is that he should not have close contact with a monk who lives alone. Even if a monk wandering alone moves with other group. Such a practice is against the prescribed code. Shri Mayaram Ji Maharaj was the head of his groups of monks. So, how could he have close contact with a monk who wanders alone. How could he accept gift from him. It was a strange situation causing worry. But there was a special perception in having contact with the single wandering monk. Muni Mayaram knew it well. He had continuously traveled for a week simply to see him. How could he cause violence to his mind just because of the prescribed code for monks. He said, â&#x20AC;&#x2DC;O dear monk! You stay here we shall sit together and talk on metaphysical subjects. I shall accept your gift. I understand your compassionate mind (tender heart). Your present will be equally repaid. Muni Mayaram was the practiser of equanimity. He always thought of welfare of all. So, to him the silk cloth was not important. He never felt disturbed whether he earns respect or he is cursed or despised. He took the silk cloth in his hand. His group of monks were thinking how he had developed contact with the lone wandering monk and accepted gift from him. The great monk always gave more importance to inner procedure and prohibitions rather then external ones. He had understood the inner mind of that lonely monk. He had understood the mind of his group of monks. He said, â&#x20AC;&#x2DC;O dear monk! I accept your gift. But it will give me happiness which your also get a gift from me. Only then good relations are generated.

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You have gifted me this silk cloth. You have become happy. How can this happiness remain balanced (prominent), I offer you the same cloth as gift. You take it. It is for you. Why are you not picking it up. The monk became non-plussed. He was feeling how should he pick-up that silk cloth. It was gifted by him with great devotion But why should he not pick if up? It was now a gift from great monk Mayaram? Then Muni Mayaram said to his devotees, ‘This monk wanders alone. But did you notice the depth of his devotion. He has come to see me after covering several miles. He had a silk cloth to offer. Had it not been accepted it would have adversely affected his feelings. I accepted his gift and then returned it to him. Do you understand what change it has brought in the mind of that monk. He has said to me, ‘the gift that I offered to you was not the proper one. I take a vow that from today, I shall never wear silk cloth. Then the monks in the group thought, ‘our way of judging the situation was wrong. A monk takes a thing. But when he gives it, it has a deeper meaning.’ Now on the 100 th year of renunciation of Muni Mayaram, we are recollecting the gift offered (by him to the monk) by a monk to another monk.

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OCEAN OF BENEVOLENCE

he heart of a monk is as pure as the water of a winter stream. He is free from bondage like a bird, he endure all moments of pain and pleasure like the earth in a state of equanimity. Only a calm, clean and pure heart is free from tension. The tension free heart can prestige equanimity. A monk has a stable intellect. The various situations and circumstances cannot disturb his quiet, pure and spotless mind. He cannot be influenced by passions. The heart of a monk is always free from perturbing waves. Of course waves of compassion arise in him when he sees another person in trouble. But when he himself is sufferings pain, his heart does not generate any disturbing waves. The mind of an ordinary man goes on generating waves, the several attraction and such like desires create whirlpool in his heart. But a monk has already subdued sensual attachments. The flame of his spiritual practice is like the non-waving flame of a lamp and it moves upwards. He is far away from influence of praise, criticism, respect or insult, pain or pleasure. He remains stable in every situation. Reverend Muni Mayaram was a firm practiser of equanimity. His mind had become free from waves of disturbances. Once wandering free like a bird, he came to a village. The families of Jatas of Chahal gotra were in majority there. He himself had taken birth in a chahal

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family. The entire village came to see him. There was a large gathering in his discourses. A person of sectarian outlook could not tolerate the popularity of Muni Mayaram. He became jealous of it. He was filled with jealousy and hatred against him. He started preparing plans in his mind to trouble him. Once Muni Mayaram went early in the morning towards the forest for call of nature. There was greenery all around. After the toilet, he stood under a tree. The ground was clean. There was a heap of straw nearby. The monk took permission from a person, spread the straw and sat on it. After sometime, he engaged himself in meditation there. The field of the person who was jealous of him was also nearby. When he saw the monk sitting there, his jealousy went out of bounds. He concealing himself behind, set the straw on fire. Since the straw was dry, it caught fire soon. The flames arising from the straw started catching the sky. The monk was in deep meditation. He was motionless and remained sitting there. When the persons who were working in the fields saw the fire, they ran immediately towards it to extinguish it. They saw the monk in meditation. The fire was all around him but it was not towards his clothes. They put out the fire. Due to the noise, the meditation of the monk ended. He got up and started moving. The news spread all over the village that an attempt was made to burn the monk in the heap of the straw. Then people collected in the Chaupal. They felt relieved to find that the monk was all right. But they started to find who had lit the fire. Soon they reach the finding as who had lit the fire to burn the monk. The villagers became very furious. They wanted to teach a lesson to the miscreant. They came to his house with sticks. That person (the miscreant) felt deeply frightened. He bolted the door of his house from inside.

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There were many persons outside armed with lathis. They called, ‘O rascal come out. The person of whom you are jealous, he is not only a monk. He is of our gotra. We shall not allow you to remain alive. Muni Mayaram came to know it. He immediately became compassionate. He came to that person immediately. He pacified the people there who were in a furious state. He said, ‘Only I have a right to punish him. You have no such right. I pardon him. You go back. At the advice of the monks, they lowered their stick, their anger subdued. When the mischieveous person saw the monk and that his trouble had vanished, he fell at the feet of the monk and said, ‘O reverend saint, you are not simply a monk. You are the god of this period. Please pardon me.’ Having saved him, the monk came back to his place of stay.

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FROM WHERE A GOD GREAT THAN YOU I MAY FIND

nce reverend Muni Mayaram came to Pushkar, place of pilgrimage. His spiritual lectures were chastising that area. In Pushkar there was no dearth of Brahmins or of temples at that time and even now. It was the period of sectarian outlook. It was the seat of Brahmins. There lived a Brahmin who was extremely jealous against Jains. He believed that one may die by being overpowered by an elephant in its trunk or by striking against a rock, his bones may become scatter like ashes but he should listen a lecture of Jain Saint. Such was his belief. Why was it? The reply to this question may be with him but he was firm like Arawali hills. He used to go to the temple early in the morning to offer flowers. Shri Mayaram Maharaj was delivering his usual lecture to the masses. The time of his visit to the temple and the lecture of Muni Mayaram was almost the same. It is heard that when some happens under the earth, the rocks shatter and fall down. The reverend monk was delivering his lecture daily. One day he was delivering lecture on fault of sectarianism. He was saying, â&#x20AC;&#x2DC;The sectarian approach causes damage not only to the present life but it

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adversely affects the broad approach in lives later lives and human outlook. It causes extreme damage to the soul. One who has faith in it, he causes damage to his soul for many live. When Muni Mayaram was delivering the lecture, that Brahmin heard it with an indifferent mind. But it caused a great wonder as if something had come out from under the earth and had shattered the rock—like faith of the Brahmin. A change happened in him. He became spiritually awakened. We have come to know from the memory of a monk, ‘That brahmin brought the basket of flowers to Shri Mayaram Maharaj which used to earlier offer at Ranghji Temple. He said, I cannot find a God greater than you and I offer the flower to you.` Keep your mind always filled with devotion towards your parent, spiritual teacher and God. Muni Mayaram proclaims that this is the essence of all happiness.

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BENEVOLENT MAHAMANYA MAYARAM

n 1968 during his wandering reverend Shri Mayaram Ji Maharaj arrived at Kahsoon Village. The heart of the great saint was deeply engrossed in the welfare of the masses. So, wherever he went, he blessed the people with his spiritual discourse. Mahapr창n Muni Mayaram was always engaged in the deep ocean of self restraint. He experienced ecstatic pleasure in meditation about the soul and engagement in the real self. In addition he was also interested in delivering lectures on spirituality. His asceticism was inspiring him to preach for the welfare of the common man. His talk was never prosaic. Whenever he delivered a lecture, it was forceful, meaningful and touching the very core of the heart. True to this fact, every man and woman of Kahsoon village was attending his lecture with great interest. Everyone wanted to learn the true nature of the self through him. The condition of the inhabitants of the village was like that of an extremely thirsty deer in search of water. He had no difference regarding caste, family, status and the like. Once Muni Ji was going out early in the morning. An old lady met him on the way. That lady came forward, begged mercy and said weeping. Maharaj Ji, I am very poor, kindly save my son. The demon of death is keen to overpower him. Only you can grant him life. Only then he can live further.

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By listening the talk of that woman, Maharaj Ji had understood very well that the lady is in great distress and that she is in unbearable trouble. The monk said, “Sister, tell me in detail why are you so sad. The monk belongs to everyone. He does not live for his own self. He looks after the welfare of all. The essence of penance and self-restraint is sufficient for his personal ascetic practice. But he is participant in every act of welfare of the masses. You narrate the entire situation. After all what is troubling you?” The lady was not capable in narrating her painful condition. She remained simply sobbing. In the mean time a farmer was going to his field carrying the plough on his shoulder. He saw that event and understood it. He first of all bowed to the great saint and then said, ‘Sir, she is the wife of our sweeper Jage. She has a son of tender age, who has been ill since long. She is seeking your blessing for his recovery. The reverend monk listened the narration of the farmer. He assured the woman. She felt a bit relieved after his assurance and said, ‘Reverend Sir, I have six daughters born one after the other. Only after them a son was born with the blessings of god. He is now of seven years. He has been ill since long. I have attended to him to my best capability. I went even to those providing treatment through magic. But his fever has now taken a serious turn. After saying this, she became stunned for a moment. Then she said, ‘Now someone has advised me that I should touch his forehead with the dust of the feet of a Jain monk. He will then, be cured. So, I have come here to collect the dust below your feet. My son will become all right with your blessing. The monk replied, ‘Good or bad result is based on our karmas. You go to your house. I shall go with you to recite blessings of the Lord.’

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The woman replied, ‘Sir, we are sweepers. We stay outside the village on one side. No body likes to come to our area. Everyone passes away from a distance. How will you go there? You just allow me to collect the dust of your feet. In case it is in my fate that my son should be all right, he will be cured with that dust.’ The monk replied, ‘Sister, do not lose heart. A monk does not believe in distinction between castes. One does not become big or small, high or low by taking birth in any caste. A monk believes that only such person is good, important and cultured whose attitude is spotless. I do not consider you mean or of low caste. I shall go myself to pray for your child.’ The reverend monk, with that woman, went to the colony of sweepers. When he arrived at the house of that lady, he found that the seven-year old son of that woman was really in a serious condition. He said at once, ‘O Child! You keep in my mind one thing.’ Both mother and the son became eager to know what the monk was going to say. The monk further said, ‘O boy! Keep in mind throughout you life what the monk is saying. You never even think in your mind about taking meat. Whenever you come across any saint, you never forget to touch his feet; you keep these two things in your mind and in them lies your welfare. Now listen attentively the word of the omniscients. The word listened with full faith is always beneficial.’ The next step which is heard from the people is that the moment the monk started going back after reciting the prayer, that woman said, ‘I shall not allow any one to enter my house having meat with him. But please tell me whether my son will be all right.’ In a state of curiosity, an old sweeper who had come from her neighbourhood said, ‘O Jage’s wife, why do

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you ask now a monk for a guarantee. Since the monk has said that meat should not be consumed throughout life, in it lies the treatment of your son. What else do you want? You have also accepted that you will not allow meat to be brought in your house. Now what trouble is there for your son? You shall see that you keep your word and it should never be broken. Now nothing will happen to your son.â&#x20AC;&#x2122; Immediately when the Jain monk visited the colony of sweepers, all the residents of the colony, young and old man and women including children started coming towards the house of Jage. When the monk came out of his house after praying for the boy, he found a large gathering of inhabitants of the colony. The monk then addressed them. It is not good that you people remain at a distance from the saints, you should come to the monks. You should listen their sermon, their advice. Illness, calamity, pain, povertyâ&#x20AC;&#x201D;all these are the consequences of bad deeds the monks advise to avoid bad deed. You remain away from the monks so ignorance remains around you. From saints, you shall listen ways about your welfare. It is the code of humanity to remain away from sinful activities. When you will be under the cover of dharma, the sufferings and poverty shall remain at a distance from you. Saying so, the monk returned to his place. Kahsoon was a village then and it is a village even now. The spiritual lecture is delivered there in the afternoon. At this time the villagers can comfortably attend to it. On the fourth day of the above said incident, in the after noon, the monks came to the dias for delivering the sermon. It was then seen that a large group of sweepers was coming there alongwith that woman and her seven year old son. Immediately after reaching there, their

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leader said, ‘Sir! You had advised us that we should not remain away from the monks. Today we have come to listen your discourse. Not only today we shall be coming off and on to listen your lecture throughout our life. The wife of Jage has awakened us she has prepared us for it. She has told us that her son has been cured with the blessing of Jain monk. So, that day all the sweepers who had come there attentively listened the talk of the monk. Both Jains and non-Jains came to know that the boy had become all right with the blessings of the monk. Since then the scheduled castes of Kasoon/Kahsoon have become devotees of Jain saints. Even today they have great faith in Jain monks. In the context of the above event, I want to say that whenever the monks visit Kahsoon village, they should further develop the seed of faith sown by Muni Maharaj in the hearts of the sweepers through their sermons. In the life of saint, the greatest benefit lies in nurturing the faith towards religion among the masses.

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VICTORY OF FAITH

nly that person is a true monk who mentally considers himself alone. When he moves thousands of people want to follow him. But he does not allow his mind to go astray from the goal. He is also not adamant that one should follow his command. His function is only to advise. He says humbly. In case anyone follows his advice, it benefits him. If he does not follow, it depends on his intellect. His function is to give important advice. By his advice, same one may be blessed with a drop of the nectar of spirituality in his heart or he may ignore it. But the monk has no extraneous dealing with that listener. Whether the listener generates faith or not, it all depends on the listener. After the conclusion of first and last historical Chaturmas of Baroda village in Vikram Samvat 1968. Muni Mayaram moved ahead blessing the people of villages on the way with his spiritual discourses. Then he reached Kahsoon village of Haryana state. He stayed there and delivered lectures daily. In the meantime some Jain monks also came there passing though several villages. With them there was lady who was desirous of getting initiated in ascetic order when she saw the reverend monk, she became keen to get consecrated at the earliest. She requested the nuns to hold her consecration very early. The nuns apprised the monk with her desire of consecration. They said, â&#x20AC;&#x2DC;Sir this lady is keen to get initiated. She likes the ascetic path, you please bless her.â&#x20AC;&#x2122;

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The monk apprised the organization and the initial step for the same started. The day for consecration was decided. The neighbouring villages were informed that the Jain community of Kahsoon is making arrangement for consecration ceremony and that they should participate in it. The Jains of Kahsoon made requisite arrangements for the service of the visiting public. A function is just a function. It does not look into the arrangements. A person makes arrangement for moments of enjoyment. Another works to get separated. The union shines like the sun of happy meeting. The people of Kahsoon had made arrangement of food for a small number of visitors. But they found that the number of visitors was much more than their imagination. So, the Jain community of Kahsoon felt bewildered, they come to Muni Mayaram in a melancholy state and said, ‘Sir, we had thought differently, we had made arrangement for about hundred persons. But we are seeing that more than a thousand persons have come to see the function. So, now only you can save our honour. Otherwise all the arrangements shall go astray.’ What could be the reply of the reverend monk? In his impartial mind there was only one thing. ‘It is the function of the monk to sprinkle drops of spiritual nectar. It is not the function of the monk whether these drops touch ones heart or move away.’ He told Diwanchand Shravak who was in a state of worry, ‘Broad mindedness does not lie in the commodity. It lies in the attitude. You make arrangements with a broad outlook. You become broad minded. Just as there is a great rush in the function of consecration, you show the same broad outlook in serving the people. Everything will go simultaneously. The faith generated in

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Diwanchand. He told, the Jain community, now there is nothing to worry you work with a broad outlook. The consecration ceremony was concluded properly. With a heart deeply devoted towards the wonderful blessing of the monk, the people of Kahsoon said, ‘O great monk! It is all your blessing that saved our honour. The great wonder lies in the fact that whatsoever was prepared is still there in tact, how then all the visitors to the function had their meals to their entire satisfaction. Even then, the reverend monk said, ‘Nectar lies in broad outlook and not in the commodity. The broad mind flourishes. The narrow mind brings the dust of poverty. Yes had made a resolve not to feel sad even if everything finishes, the wonder is the result of that resolve. In it there is no contribution from my side. The people of Kahsson understood, ‘Faith generates trust. The trust eliminates the thorn of impossibility and generates the blessing of possibility.’

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EPITOME OF FEARLESSNESS

monk is free from fear. The practitioner of fearlessness saturates his such practice with his lifeforce and then moves ahead on the path of self-restraint. Even the fear of death cannot disturb an ascetic. Bhagwan Mahaveer has said, A frightened person cannot tread on the path of penance and self-restraint. He cannot discharge any important responsibility. There cannot be any responsibility more important than selfrestraint. So, the practitioner of the path enunciated by Lord Mahaveer takes the refuge in fearlessness. He goes ahead on the spiritual path like a fearless lion. He cannot be disturbed from the path by any celestial being or a ferocious wild beast. Even among the wild animals, he remains in the same state of tranquility as he is among his devotees. Where there is an element of fear, monkhood cannot exist. Monkhood flourishes only in fearless mind. Only then the practice becomes successful. In the heart of reverend Muni Mayaram the flower of fearlessness had fully blossomed in all colours. So, he was totally fearless. He was never disturbed by fear. Even in extremely difficult situations, the very imagination of which can cause disturbance in a firm mind, he had remained undisturbed. While returning from Ravalpindi, the path was extremely difficult. But keeping in mind the ascetic practice of Lord Mahaveera, he was moving ahead step by step through the dangerous thickets.

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The reverend monk was passing though a dense forest with his disciples. On the way. Monk Manoharlal, one of his disciples was overpowered by stomach-ache. The pain was increasing. So, the movement on the path was becoming slower. The reverend monk asked Shri Kesri Singh Ji Maharaj and other monks and three shrawaks to move ahead. He alongwith his shravaks started moving ahead slowly along with Shri Manoharlal Ji Maharaj. The pain of Shri Manoharlal went on increasing. He came under the grip of fever. It became difficult to move ahead. The reverend monk said, â&#x20AC;&#x2DC;The remaining journey will be covered tomorrow. We shall spend the night here itself.â&#x20AC;&#x2122; The monks spread their seats under a huge banyan tree. Both the shravaks also took their seats. The sun had set. The entire forest was under cover of extreme silence. It was a dark night, a dense forest and wild beasts were moving undisturbed. In such a situation, the heart of the reverend monk was undisturbed like the great Himalayas. They completed the Pratikraman (self-introspection). Then the meditation was started. The body of Shri Manoharlal Maharaj was burning with fever. He lay down and went to sleep. The reverend monk took a resolve to remain awake throughout the night and asked the two shravaks also to go to sleep. How can a monk sleep who is always awakened. He did not sleep. He absorbed himself in deep meditation. At mid night, the leaves spread near the banyan tree started moving. The reverend monk opened his eyes. He saw two eyes shining like burning flame. He immediately understood that the lion, king of the forest was on its round of the jungle. The monk did not have even an iota of fear in his mind. The monk is far away from influence of fear. He always moves ahead embracing the demon of death. How then could he be under grip of fear.

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Mahaveer had said, ‘Fear can disturb only a frightened person. It cannot influence practitioner of fearlessness.’ The lion kept on seeing the monk at a distance of about fifty paces. Thereafter he roared loudly. Every part of the forest except the heart of monk got frightened with his roaring sound. At the roaring sound of the lion monk Manoharlal and the two shravaks also got up. They took their sticks and picked up stones to hurl them at the lion. The reverend monk pointed towards them to remain silent. The shravaks came near the reverend monk and sat near him. Seeing the great monk undisturbed and in a state of meditation, they started repeating the rosary. The time was passing bit by bit. The lion was sitting in front of the monk and looking at him. At about 4 am in the night, the lion got up circumambulated the monk and went aside like a pet herbivorous animal. The two shravaks of Rawalpindi lay down at the feet of the monk. They saw that the great monk was in deep meditation. They saw a unique aura around the monk. They did not utter any word but took their seat. In early morning at the time of self-repentance, the monks completed the pratikraman. Then the day dawned. They started their journey. After covering a distance of about four kos (eight miles) they reached a village. Shri Kesri Singh Maharaj alongwith three shravakas was coming towards the reverend monk. One of the two shravaks was Chaman Shah. They narrated the incident of the night. Everyone felt stunned. Every one greeted with deep faith the unique aura of the monk. Such was that unique monk—the fearless person.

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DARKNESS DISAPPEARED

hat happened in a village many days after the departure of Muni Mayaram from Punjab for wandering in Gujarat remained unknown till his death? It was due to the fact that Mayaram Maharaj had given clear instruction to his accompanying monks that they should not apprise any one of the incident that had happened in that village. So, his instruction was meticulously adhered to by all the monks. But that incident was very wonderful. Even after the death of Muni Mayaram, his monks obeyed his directions and did not narrate the incident to any one. We are referring to that monk out of the 16 monks accompanying Muni Mayaram when he had asked not to narrate it to any one. His perception must be unique in issuing such directions. It is also wonderful that the said incident is being described while writing his life-sketch why is it so? It is so because otherwise from where one could know about the incident which was prohibited. Before writing further, it is worth mentioning that after the death of Muni Mayaram, the last ruminant of his life was Yogiraj Ramjilal Ji Maharaj. Even he is not alive today but what we have learnt from him, we have tried to narrate the same word by word. ❋

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An unfamiliar area Unfamiliar village Unfamiliar people. Shri Mayaram Maharaj was moving ahead alongwith 16 monks. The entire area was unfamiliar. He reached a village. The residents of that village had never seen Jain monks earlier. The monks stayed under a tree outside the village. The halt under the tree was pleasant but every one was feeling pangs of hunger. The monks took out their pots and started for collecting alms. They visited almost every home. But not one offered food. They rather created an environment that the visiting monks are thieves and robbers. The women folk was feeling wonder-struck covering their mouth with their hand. The old people referring to their past life were saying that they had not seen such like saints before. In case such monks existed then, they would have seen them sometimes. The children were uttering in their own tone. The monks returned. The alms bowl remained in their bag. They told the spiritual master, ‘We have not been able to get any alms.’ The reverend monk adjudged the condition of his comonks and said, ‘Kesri Singh’ you come with me. It was the third day since the monks had any food. They have to cover a long distance everyday. So, there should be some arrangement for their food.’ Shri Kesri Singh Ji Maharaj became ready. After great efforts, they were able to get three loaves of bajra, bread. They were not enough even for one tired traveler. But the monks were sixteen. Only loaf of bread could satisfy the hunger. ❋

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The wandering was on foot. The journey was long. During wanderings sometimes they got alms and

148 // Mahapran Muni Mayaram

sometimes not. The journey could not be concluded in that manner. It could be finished only by moving ahead. On the third day also they had simply got dry bread of bajra. The loaves were three, three days had passed. Monks were sixteen. How could the three loaves be distributed among 16 monks. Who should eat and who should remain hungery. The monks immediately decided. The life of Muni Mayaram is more important than that of any other monk both for the monks and for the society. So only the reverend monk shall take these loaves and no on else. Thus was the decision of the monks and on the other side was long journey ahead. ❋

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We do not know what cropped up in the mind of Muni Mayaram. He asked the monks, ‘come, all the monks should sit for taking meals. Each one of them should apprise me about the need. How much food they want? The monks had decided to remain hungry even on the third day considering the life of Muni Mayaram very important for the organization. But obeying the order of the reverend monk, they sat down. But none could tell about his estimated need for food Muni Mayaram himself distributed food to all the monks still the alms bowl was covered with his cloth. Shri Kesri Singh Ji Maharaj could not remain silent. He said, ‘Only three loaves were brought from the entire village. How then did you offer food to all the monks according to their need? He said that three loaves are still in the alms bowl.’ How all this happened? It all just happened. After all you all have taken your meals. Now take rest. Still a long distance is to be covered Shri Mayram said intervening the point raised by Kesri Singh Ji Maharaj. Sh. Kesri Singh Ji Maharaj thought in his mind, ‘Only three loaves had been procured from the village after great efforts. I don’t know

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how the water has been procured when Shri Mayaram Ji Maharaj had seen a person taking bath. Our monks take only warm water for drinking. In case you can afford, give us some water out of the water meant for your bath.’ He had then replied, ‘You take it, the water is still there.’ After detailed contemplation, Shri Kesri Singh Ji Maharaj said to the reverend monk, ‘you had said that the journey is long we shall move after taking rest we have taken rest. What is your order now?’ What conspired in the mind of Muni Mayaram. He said, ‘We shall not go ahead. We shall spend the night here itself.’ ❋

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It became evening, slowly darkness spread all around. At night they started singing without waiting for any listeners. The reverend monk started singing. The other monks were listening. The moment, the villagers heard his melodious voice in the stark silence of the night. They could not resist coming over to him like ants leaving their blow pipe (hukka) and gossips. Soon many people gathered there. He delivered his sermon. He apprised them about the daily routine of Jain monk. They felt deeply impressed. It eliminated ill thoughts from their mind about the monks that they are thieves and robbers. They repented from the core of their heart and requested the monks to stay for the next day. Such was Muni Mayaram. How the coming event was reflecting in the mind. He had suddenly ordered the monks to postpone further movement and started singing himself. The melody in his voice without any musical instrument was so sweet that it inspired even those who were not willing to come to monks. Shri Mayaram Ji Maharaj asked his monks to postpone the journey for another day.

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AWAY FROM CURSE OR BLESSING

oving on traditional path is the mundane world. Many in opposite direction means to cross the Worldly ocean. One who moves in the direction of the flow of the stream is termed as moving in the mundane world. He who moves against the flow is away from it. A monk moves against the flow of the mundane world. He is far above the normal rules of the world. It is the rule of the worldâ&#x20AC;&#x201D;to move according to the routine would. In case one has any feeling of infatuation, he falls under its grip. In case situation generates anger one is engrossed in anger. Such a person does not have any independent approach. He moves on in the world according to the situation just as dry piece of wood moves in the stream. Mahaveer has said, â&#x20AC;&#x2DC;Only that person who moves against the world, crosses it. It is extremely difficult to move on such a path. One needs great courage and keen desire of sacrifice to move on this path. To go against the direction of the normal public is termed as moving against the mundane world. Lion moves opposite to the crowd while a sheep moves with the crowd. Monk moves ahead like a lion against the traditional flow. In case any one abuses the common man, he becomes furious. But in case any one abuses a monk, he does not become furious. The abuse does not affect the mind of the monk. It case any person causes trouble to a worldly person, the latter

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causes trouble to him in return. But a monk does not act in the manner. His principle is totally different. He has a feeling of compassion for the person who abuses him. Chandakaushik serpent bit the foot of Mahaveer. But Mahaveer was compassionate towards that poisonous snake. He showered his compassion on it. When one believes in tit for tat, that flow of enmity takes an unending shape. But when one act in exactly opposite directions, it does not allow the feeling of enmity to move ahead even a step further. It immediately eliminates wave of annimity. Muni Mayaram had a heart quite opposite to the mundane world. The common man used to feel wonder struck at his replies. It used to bring even change in them. Such a monk brings change in the person who come close to him. Following the principles propounded by Mahaveer in his life, Muni Mayaram while moving from one village to another came to a village where Jain monks were not frequently coming over. A girl from Jain family was married in that village. She saw the Jain monks. She bowed to the monks with a feeling of devotion. Introducing herself to the monks. She said, ‘Gurudev’s, I have been married to the son of famous respectable person of this place. Please visit my house for alms.’ Par chance, the reverenced monk was staying near her house. He visited that house for alms himself. The food of that house was cooked by a Brahmin. The Brahmin and the daughter of that Seth saw the monk entering the gate of the house. Both of them shouted simultaneiously, ‘Are you blind?’ Since you are straight way coming to the kitchen. In case you want food, you ask for it standing at the entrance. You have entered like blind people. You have made our kitchen impure. That Jain girl, the daughter-in-law of that family was then in her room. She felt extremely dejected at the insult

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to the monk. Before she could utter any word, the monk had gone back. She turned toward that Brahmin and her sister-inlaw (husband’s sister) and said, ‘You have not done good by calling a Jain monk as a blind person. At that very moment, the eyes of that Brahmin and the girl felt the power of seeing had diminished. They cried, ‘What has happened to our eyes. We were seeing all right a moment earlier but now we cannot see anything.’ Many men and women collected at the gate of the that Seth (rich person). When they came to know of the incident, all of them said in one voice, ‘The Brahmin and the girl have got the punishment for insulting the saints.’ The Seth felt disturbed at the condition of his daughter. He requested his daughter-in-law. My daughter kindly request your gurus to pardon me and remove the curse. You accompany us. We shall go with you. The Seth came to the reverend monk with the blind Brahmin, the blind daughter and his daughter-in-law. The villagers also came there with him in large number. He falling at the feet of the monk, said, ‘My lord, I seek pardon for the insult hurted on you at the gate of my house. You kindly bless us that my daughter may regain her eye sight.’ The reverend monk understood the situation and said, ‘O Seth. A monk is away from awarding any curse or blessing. He does not curse any one who insults him. He does not even bless any one who treats him with honour. Still such a thing has happened and you have come over to me. I shall recite prayer for you.’ The reverend monk recited the usual prayer. By the time it was completed, the Brahmin and daughter of the noble man regained their eye sight. The entire village resounded with the slogans in honour of the monk. A

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monk leads a simple life. His mind is firm like Meru mountain. In case any one strikes his head against Meru Mountain, he will certainly suffer the pain. But it is wrong to say that Meru mountain has hurt him. Meru Mountain rather provides relief from pain with herbs growing on it. It does not cause pain to any one. A monk removes suffering of the people. He does not cause suffering to any one.

â??â??

MIND FULL OF DEVOTION

hen a monk initiates himself in ascetic order, a change occurs in his heart. The change places him at the seat of honour among the masses. What is that change? When a person becomes a monk, he leaves all his contacts with the family and relations. He removes the line of differentiation forever. He then becomes the higher self. There no longer exists in his mind a difference between one person and the other. He becomes friend of all and every one considers him as his own, worthy of respect. So he does not remain bound to any particular class of people. He from the very core of his heart, his mind, body and speech blesse everyone all the time. â?&#x2039;

â?&#x2039;

Once the reverend monk Mayaram came to Pinana village of Haryana state. Many Jain families were living there. But a monk is the citadel of devotion for all. So in his spiritual lecture, all the villagers were coming with great devotion. They attentively listened to him and gained the path of self-introspection. There was a headman in the village. He was very fanatic. The poor farmer was passing his time in a state of spiritual ignorance. He had great dislike towards the monks. He was jealous of spiritual congregation. He always remained confined to his self. In case anyone advised him to visit a monk or to listen his sermon, he would feel irritated.

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Once the monk was addressing the congregation at night. The headman came to the neighbouring house for some purpose. He heard some words of the monk. The reverend monk was then saying, ‘the human life is not for ones own self. You should discard narrow mindedness. You would not then lose anything. On the other hand you shall gain a lot. There is no doubt about it. Your disturbance and ignorance shall wither away. In its place you shall be blessed with a pleasant state. You will gain the spiritual light. You will find that everyone is then to help you. You have simply to do only one thing that you first be for all. You look first for the welfare of others. Honour offers then the entire world will shower love on you. ❋

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The headman went on listening these words. His mind became saturated with the sermon of the reverend monk. After the spiritual discourse of the monk, some discussions started. Many persons put up questions to remove their doubts. The reverend monk gave cogent reply to their queries. The headman also asked many questions. He felt deeply affected at the reply of the reverend monk. Then he said ‘So far I have been living in a state of ignorance, I did not know that a saint is so great. He invited the monk to visit his house for food. The impartial monk apprising him about the code of conduct of a Jain monk said, ‘A monk does not accept any invitation. He does not make use of any food articles, drink or medicine at night. Even if there is any precarious situation, he remains firm like the Himalayas. During the day, in case any one prepares meals for him or purchases anything for him he does not accept it. In case the food prepared by the householder for their own use, is in line with the ascetic code, he accepts it during his wandering for collecting alms. But that matter should

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not be in contact with live water, green vegetable and the like. After listening all this, the Lambardar came to his house. Early in the morning, the milk was boiled in his house. He told his wife, I am going to request the monks, you place this vessal containing milk in the cotton. That is a good place. When the monks will come, they will take it from them. At his request, the monk came there. He took the milk pot from the cotton and wanted to offer milk to the monk. But the monk refused to accept it and said, â&#x20AC;&#x2DC;we cannot accept it from this place. It is not according to our ascetic code.â&#x20AC;&#x2122; The monks returned. The headman was thinking in a state of dejection. Thinking that the principles of the monks are very strict. I had asked that the milk pot be placed on the cotton and that the said place will be proper but the monk has not accepted it from there. What should I do now? How can the heart at the Lambardar saturated with deep devotion come to a rest in this manner. He sent that pot to another house through the street at the back and said, offer it to the monk. The monks came to that house, but they recognized that pot. They again refused. In this manner the Lambardar got placed that pot in seven houses. But the monks did not accept it from any one of them. In the end he came to the reverend monk and humbly enquired about the reason for not accepting the monk. The monk in a sober voice told him in detail about the ascetic code. Then he felt satisfied. Reverend Yogiraj Ramjilal Ji Maharaj had told us the person who never come to the monks, never attended the spiritual discourse, and always was prone to criticize them, he after coming in contact with extremely sober Shri Mayaram Ji Maharaj became such a devotee that he used to inspire the people by personally visiting their houses

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that they should go to the monk and listen his sermon. Whenever the monks visited Pinana village, the lambardar used to accompany them bare-footed and with a deep sense of devotion made arrangements for their stay. In the end we can say during his entire life Mayaram Ji Maharaj never prepared devotees of a particular person. He produced such like spiritually intelligent Shrawaks who were equanimous, expert in knowledge of scriptures, free from attachment or hatred and keen to look into virtues.

â??â??

THE GREAT SAINTâ&#x20AC;&#x201C; AN IDEAL PERSON

he real wealth of a monk is his real ascetic conduct. A monk may appear to be dirty and ill dressed but inwardly he is very enchanting, pure and well behaved. Even the king salutes his spiritual wealth. The most poisonous become free from venom in his presence. The persons with polluted mind, as a result of his chaste aura become free from their pollution. That saint is a real monk who has subdued his passions and remains undisturbed in every situation. He is always inclined towards the welfare of all. The ill nature of the cruel person does not disturb his state of equanimity. All the calamities cannot disturb him from the spiritual path. They cannot affect his peace of mind. Monk belonging to the order of Mahaveera is like cloud containing pure water. He showers the water of his blessing on everyone without making distinction between a good and a bad person. He blesses the poisonous and the holy alike. His function is to shower his blessings It is his routine and in it lies his ecstatic pleasure. Reverend Muni Mayaram was a pool of nectar. A serpent or a poisonous person could not cause any harm to him. When an atom of poison falls in the great ocean of nectar it also takes the shape of nectar. The reverend monk used to travel long distances. He was always ready to move ahead for the welfare of the

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people. During his wandering once the reverend monk came to such a village which was normally not visited by Jain monks. In that village there was a group of mischievous young boys. The members of that group were cheats, rapists, robbers, thieves and prone for mischief. It was their normal routine to cheat the people and rob their belongings. There was an uninhabited chaupal (hall) in that village. It was known as chaupal of ghosts. It was also said that whosoever stays in that chaupal. He will die. Such like stray incidents had happened in the past. So, no one was staying there. It had remained uninhabited since many years. It was distinct messenger of fear. The monks were newcomers for that village. They started searching for a place to stay. They came across a group of young boys. The young boys considered it a proper occasion to trouble the monks. So, they advised them that they may stay in the Chaupal (assembly hall) nearby. They thought that it would be convenient for them to steal their goods at night. After self-repentance (Pratikraman), the monks engaged themselves in meditation and recitation of the name of the Lord. Thereafter the monks lay down to take rest. But the reverend monk Mayaram remained sitting. He remained awakend. The solitude of the night was always prompting him for undisturbed meditation. That night also he engaged himself in meditation. Slowly and gradually it was mid night. The entire village folk were in sound sleep. The environment was dreadful. The young boys who were thieves by profession came to the chaupal in order to materialize their plan. They peeped inside. They saw the monk in meditation sitting like an idol. They became a bit frightened and dejected. So, they went back. After sometimes they thought that the said monk night have slept by then. So,

160 // Mahapran Muni Mayaram

they came in the chaupal. The reverend monk was absorbed in meditation even at that time. So, they again returned. They started waiting for the day dawn. The day dawned. The young group went straight to the chaupal. Seeing them the reverend monk asked, ‘How have you come so early?’ The young boys remained silent. Out of them one boy said, ‘First of all you tell us at what time do you sleep at night. Do you ever sleep or not? Yesterday night we had come over thrice to steal your belongings. But we had seen you all the three times in sitting posture. Now we have left the idea of stealing your goods. But we want to know why do you not sleep at night. The reverend monk said, ‘We are the monks of the organization of Mahaveera and such a monk never sleeps. In order to fulfil the need of his body he takes rest and also goes to sleep but he remains awakened from within. Sleep and taking meals are the characteristics of the physical body. Whether one is a monk or a householder, he has to meet the requirement of his body. But in case of a monk, there is no difference whether he sleeps or takes meals. The difference is this that a monk even while taking food has a feeling of satisfaction and detachment. He never takes meals under the influence of taste, desire or greed. Mostly the householders do not keep themselves detached from taste, desire and greed. So, they wander in the mundane world continuously in the circle of birth, death and re-birth. A monk engages in such a practice which may stop this movement in the cycle of re-birth. He takes food only to keep his body fit for such a practice. He sleeps also only for this purpose. Yes a monk sleeps. He sleeps during the day or night but he is always detached from the mundane world. He keeps himself always detached from the worldly wealth,

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the pleasure and pain in worldly life. Detached means to break away from attachment towards worldly objects. A detached person is not interested in what is happening in the mundane world. So, detachment is in reality the sleep of the monk. It is said in our scriptures that a monk is awakened even while sleeping. It means that a monk is always vigilant that he may not commit any sin. He does not cause trouble to any one during the day and also during the night. At night the householder sleeps while the monk remains awakend. He recites the prayer. He engages himself in meditation. He looks into his faults and deeply thinks to remove them. The recollects what is stated as reality by the Lord. He always thinks how the truth be personified in his life. The monk of Mahaveer organization always remains awakened to ensure that he may not cause pain knowingly or unknowingly to any living being subtle or gross. He keeps on noticing whether he is not telling a lie and whether he is not making use of anything without the permission of its owner. He also ensures that his mind is not inclined towards lust and sexual activities. A monk does not consider even his physical body as a thing belonging to him. In the mundane world, nothing belongs to him. You were talking of stealing things. We always want that someone may take from us what he likes. You engage in theft, so that you may lead a happy life. But you tell truly whether you have ever slept in peace. You could not sleep in peace because happiness does not exist in stealing. You try once discarding stealing. You put in labour and with what you earn through your labour, see the enjoyment in the meals out of it. You see the result of sharing a portion of that food by offering it to a hungry person. You shall experience such a happiness which you have not experienced earlier.

162 // Mahapran Muni Mayaram

The young boys were silently listening to the worthy talk of the reverend monk in such a manner as if a person thirsty since many lives are quenching his thirst. The flow of the words was removing the dirt from their minds and cleaning it. The darkness of ignorance was withering away. The bright sun of knowledge had started rising. Everything was becoming distinctly visible to them in that light. They were noticing that happiness is not in stealing. It lies in engaging in work. It is in satisfaction. They realized that they had seen the result of stealing. Now they shall try to see by engaging in hard labour by leading an honest life. We shall try to know how much happiness it provides. The young boys thought in this manner and made a resolve not to commit theft. Immediately when they took this resolve, the fear vanished from their mind. Their mind blossomed like a flower. The talk of the reverend monk made them his devotee. These young boys who earlier wanted to steal the articles of the monks were now expressing their desire to serve them. At the time of departure of monks from that village, they came upto a long distance to bid farewell to the great saint who had changed their life style. This incident is of Devana village which is on the way from Jind to Kaithal. The time passed. The residents of the village noticed a sudden change in the behaviour of the young group. The reverend monk was visiting various places preaching the message of spirituality. After some years a member of that young group came to Jind to see him. He said in a state of extreme gratitude. Sir, you had visited that day our village like God (Bhagwan). We had planned to cause harm to you but you always thought of our welfare. After your departure from the village we have discarded the habit of stealing forever. We have also discarded dishonesty and cheating.

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Earlier no one was allowing us to sit near him. No one wanted to talk to us. Every one was passing by from a distance. Even in our house everyone was cursing us. But now everyone has a feeling of respects for us. We command respect in the social circle and the village. We receive so much love and personal touch from everyone that we cannot express it in words. We can certainly say that you have changed our life, you have changed our fortune, you have eliminated the element of trouble from our lives and have filled our life with happiness. We cannot forget your gratitude even in seven births. The blessed monk used to change not only the heart of the evil souls with his melodious words showering nectar of spirituality, but also could change their very lives.

â??â??

THE SUBLIME PRACTICE OF THE MONK

ometimes one gets the nectar of spiritual practice just in a moment. The practitioner becomes awakened in a fraction of a second. In some cases it takes thousands of years to eliminate the darkness of ignorance from the mind. Still that thick cover of darkness of mind does not get eliminated completely. Muni Mayaram was delivering his lecture. One does not know when a person worthy of getting spiritually awakened may become actually awakened. There are some people who have been undergoing practice of Samayik, spreading their cloth for it and reciting the usual lesson relating to it since many years. Their cloth has become totally torn. They have changed the cloth many times. They have repeated rosary several times. But they have not become spiritually awakened. Even their guardians then uttered that their entire practice was nothing but changing the cloth and that they should now destroy that cloth in the fire (since no moral change has occurred in them). â?&#x2039;

â?&#x2039;

A monk is the practitioner of sublime spiritual path. He does not expect anything from the householders and from the mundane world. Still his aim is to make his own self and of others spiritually awakened. So, he educates the worldly people about the secret of ecstatic happiness.

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It is essential for a monk because he has started his life in the society. He has undergone the vicissitude of the society. So he feels indebted towards the society. It is essential also because it is the first step of ethical contemplation. This is the primary reason that he by inspiring the masses to observe certain principles, resolves, code of detachment, make them understand that soul itself is, in reality, the God which was earlier not known to them. He spreads the light of spiritual knowledge in their hearts. It is a fact that as a monk moves ahead in spiritual practice, he feels that he should repay his debt of the society. In case any such debt still remains at any corner in his mind, he cannot gain the ecstatic happiness of spiritual practices. So he has adopted the path of delivering lectures on spirituality to ethically awaken the people so as to discharge his duty towards the society. For him this resolve has become extremely essential in his ascetic life. ❋

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Some persons put up a question to reverend Shri Mayaram, ‘The blind faith in gods and goddesses has made our intellect blunt. In certain period, the priesthood became the master of our intellectual power. When intellectual consciousness attacked priesthood from all sides, it was completely eliminated. Their hold came to an end. Their importance withered away. Our belief is that with the passage of time, the same priesthood has come up in the form of worship of Gods and goddesses. In case you can eliminate this perception of ours by some distinct illustration, kindly do it. Our faith will then take new shape. We shall also start believing in existence of gods and goddesses. We shall start having faith in four types of states of worldly existence as propounded by Bhagwan Mahaveer.

166 // Mahapran Muni Mayaram

This question was put up to the reverend monk by a group of lawyers. It is not necessary for a monk to disturb the faith of any person. It does not make any difference to an impartial ascetic in case any one has a wrong perception. But Muni Mayaram was a living example of Yogi’s power of that period. He decided in his mind. This section is an intellectual groups of the society. It is essential to give them a cogent reply. He did no reply to their query immediately. He simply said that you come in the lecture tomorrow. In case you get a hint relating to the reply to your question you ponder over it. In case you do not get any such hint, you remain firm in your existing faith. The spiritual talk was delivered daily as usual at the fixed time. The people interested in the lectures came there in large number. The group of lawyers also came and they took the very first seats. In the congregation of monk, there is no distinction about the status of a person. The question of any cste distinction does not arise. No body felt any disturbance that the group of lawyers had taken the front seats. ❋

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The spiritual lecture started. The reverend monk explained in detail eight special symbols relating to Tirthankars. Thereafter, he wanted to talk about the existence of gods and goddesses. At that very moment, a strange incident happened. The groups of lawyers left their seats all of a sudden and ran in such a manner as a man surrounded by flames of fire in a closed room runs away to save his life. They did not look at young and old, men and women in the gathering. They just ran away. All the persons present in the gathering felt that the lawyers are considered highly cultured but they have

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behaved in a totally rustic manner. They had taken seat ahead of hundreds of devotees. The spiritual discourse was in progress and they have run away from the assembly as if they have been surrounded by flames of fire. Everyone was curious to know the reason behind it. The lecture had concluded. The gathering had dispersed. Then the group of lawyers came there and sat at the feet of the monk. They said, ‘Reverend Sir! You are a great ocean of knowledge. Your aura is limitless. From this day, we can never have any doubt about gods and goddesses. We had run away from the lecture hall. At that time our intellect had become blunt. Fear had overpowered our mind and intellect. We had lost sense of discrimination. Now we are in senses. When you were delivering the lecture we saw that there was a large ferocious lion sitting under your bench. It had long hair. We became frightened to see it and started running away. We could not think in any other manner at that time. Now after consultation among ourselves we have realized the gods and goddesses remain at your command like obedient servants in order to provide us knowledge at your instance. ❋

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Whatsoever as mentioned about what happened while the reverend monk was delivering his lecture and the person present were listinings—what will you call it? You may term it whatever you like. But the personality of the reverend saint Mayaram was prominent in India of nineteenth century, the wonders in his feet was like the pile of dust in comparison to his ascetic practice. But it was not for exhibiting to others, please other or to attract others. It, however, may happen spontaneously. Muni Mayaram was engaged in sublime ascetic practices. He had not the intention of pleasing the

168 // Mahapran Muni Mayaram

lawyers by presenting any wonderful act. His mind was non-attached and free from pride. He wanted to address gods and goddesses. But lawyers ran away. All the other people must have heard about this incident but sometimes just a moment is enough to eliminate the darkness of thousands of years. Some persons spend thousands of years in preparation for that moment.

â??â??

GODS ALSO BOW TO HIM

ods and the monk. Godly state is the result of merit earned by good deeds. A monk considers it also a bondage and ignores it. Now the question arises whether the celestial beings enjoying the conseqencies of his meritorious deeds is better or the monk who considers even merit as a bondage and ignores is better. For a person living in worldly sensual pleasures, a celestial being is better but for the person who practices control over the influence of senses, ascetic life is better. The senses bind a person in mundane world. So, the person who is slave of senses, worships gods. The monk practices realization of the soul. He is not satisfied with momentary pleasures He practices for that state of happiness which is ever lasting. The person who becomes engrossed in the happiness beyond the field of senses, who gains that higher knowledge he turns a deaf year to the worship of gods that provides such mundane pleasures. He worships asceticism. So Bhagawan Mahaveer has defined asceticism as control over senses and providing protection to all living beings like oneâ&#x20AC;&#x2122;s own self. Such a monk is worshipped by all the men, the demons and the celestial beings. Reverend Mayaram was a great monk. He had complete control over the senses. He was considering everything as his own self. He was considering nonviolence as his very life-force. He had practiced selfrestraint. He had observed penance. About such

170 // Mahapran Muni Mayaram

practitioner, Mahaveer had said, ‘Gods also bow to such a practitioner.’ Hundreds of such incidents clearly indicate that reverend Muni Mayaram was worshipped by gods. Being worshipped by gods is not an important thing but in the present time-period it is considered very unique because ascetic life is a proof of the fact that such a practice can be undertaken even now which can overpower not only this mundane world but also the next world. Let us now look into one such instance. Reverend Muni Mayaram had spent a chaturmas in Udaipur. His disciples Shri Chhotelal Maharaj. Shri Jaravachand Ji Maharaj and others were then spending their chaturmas at Jodhpur. There was a Jain lady in Jodhpur. She had not taken any food for the last eighteen years. Her fame has spread all around. Shri Jaravachand Ji Maharaj heard about that lady. He did not believe it. He believed that without food one cannot live for a long period. Both the saints went there to see that woman. The woman greeted the monks Shri Chhotelal Ji Maharaj said, ‘Sister, I have come with a query I want to know whether it is a fact that you have not taken any food during the last eighteen years.’ She replied, ‘Yes reverend Muni, it is true. I do not feel any need to consume any food.’ Then Shri Chhotelal Ji Maharaj asked, ‘Sister, how has it been possible? The principles of nature are the same for every one. Then how can it be believed that you do not feel pangs of hunger? The woman replied, ‘Sir, what you say is correct. But it is also a fact that I neither take any food nor I feel any need for it. There is an incident concerning it. In case you wish to know I can narrate it.

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The lady said, ‘I had been married in my childhood. When I for the first time entered the house of my in-laws at the time of marital union (gauna) my husband had a stomach ache on the very next day. While he was being treated, I started reciting Namokar mantra. But he could not be cured and he died. It was for me like a bolt from the blue. I could not bear that calamity. My condition remained like a mad woman for three days. My husband after his death was re-born as a god. He appeard before me on the third day. Adjudging my condition, he advise me not to remain in the state of dejection. But he could no stop my weeping. In the end he said, ‘Tell me what your want?’ I requested him that he should appear before me daily. He accepted my request. He told me a mantra and said that by reciting that mantra. I could call him whenever I like. He also told me that due to his coming over to me daily and his company with him in fluid body, my all desire for food shall disappear. I accepted his statement. ‘Sir, since that day my desire for food and the like have eliminated spontaneously. Today even without taking food all the eighteen years, I am all right. Reverend Shri Chhotelal Ji Maharaj said, ‘Sister, can you give any proof about it?’ That lady closed her eyes for a few moments. Then she opened her eyes. There was a unique brightness in her eyes. She again saluted the monks and said, ‘Gurudev, now my husband is with me. You can ask whatever you want to enquire?’ Shri Chhotelal Ji Maharaj said, ‘Tell me what is the name of my guru?’ The lady replied, ‘Reverend Shri Mayaram Ji Maharaj is your Guru.’ Then Shri Jaravachand Ji Maharaj asked, ‘Where is he these days?’ The lady replied, ‘He is spending his chaturmas.’

172 // Mahapran Muni Mayaram

Shri Chhotelal Ji Maharaj then asked, ‘What is he telling in his spiritual discourse?’ The lady replied, ‘He is telling Bhagavati Sutra.’ The monks got cogent reply to all of these questions. Still to make their belief firm, they asked, ‘Sister, tell us what has he narrated today in his lecture.’ The lady replied, ‘Sir, the reverend saint has lectured the particular chapter from certain Uddeshak of Bhagavati Sutra. He has dwelt upon that particular question.’ The monks noted all this on a piece of paper. They wanted to verify the replies of that lady. In the end the two monks asked the lady, ‘how have you known all this sitting over here.’ The lady replied, ‘Sir, my husband is a devotee of Muni Mayaram. He daily attends his discourse. He has told me all this.’ The monks noted all the talk and sent it to reverend Muni Mayaram through a messenger and requested him to let them know the truth in her replies. Reverend Mayaram Ji Maharaj replied that every word of that lady is correct. But you do not talk about this discussion to any person. You all are prohibited from conveying it to others. When the common man comes to know of such discussion, his faith in Dharma may dwindle and he may start believing in gods and goddesses. Reverend Muni Mayaram asked his monks not to divulge this talk to anyone. But Shri Kesri Singh Ji Maharaj was along with him. He said, ‘Gurudeve, allow at least one person to be free from that restriction. Shri Mayaram Ji Maharaj looked towards Kesri Singh Ji Maharaj and smiled. Reverend Muni Mayaram was worshipped by gods. But he always restrained his monks from talking about such events. This is the primary reason that many unique events of his life remained un-narrated.

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BIT BY BIT OCEAN OF SELF-RESTRAINT

ight is all pervading and has continuous flow. It simultaneously illuminates village, towns, forests, mountains, rich and poor. It neither breaks into pieces nor it can be broken into pieces. But we are talking about drops of light. It means about pieces of light. How is it so? A room is full of darkness. There is moisture and suffocation. We opened the ventilators. Immediately a part of shining sunlight lighted the floor of the room. How pleasant and lovable is it? The darkness vanished. The environment of the room became extremely pure. There is only a small portion of light but it is telling us about the great spectrum of light. We are presenting small events—small drops of light which are telling us about the enormous light of the reverend monk. FREE FROM PRIDE Once a shravak, deeply influenced by the spiritual talk and deep knowledge of reverend Muni Mayram, said, ‘Sir, you have got the secret (inner meaning) of all the scriptures. You are blessed, I want to ask a question you?’ The reverend monk replied, ‘No, dear. Don’t nourish any misunderstanding about me. It is true that I have studied scriptures. I study them even now but so far as the inner meaning is concerned, I have not completely

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understood even the detailed secret underlying Namokar Mantra.’ In a state of surprise, the shravak said, ‘Sir how can it be so. The great man always is humble.’ The reverend monk said, ‘Listen, Namokar Maha Mantra is the essence of fourteen poorvas. But I have not so far got complete knowledge of even one poorva. So, how can I say that I have understood the secret of Maha Mantra.’ FREE FROM SLACKNESS A monk is always free from slackness. Sleep is also slackness. How can a monk who sleeps be free from slackness. Understand it with reference to the reverend monk. See how reverend Muni Mayaram had overpowered sleep. He used to sleep but his sleep was strictly under the control of his resolve. He could sleep as and when he wanted and as much as he wished to sleep. He was never in deep sleep even when he was in sleep. In case after sleeping at ten in the night, he wanted to get up at 2-30 am, he did not feel the necessity of any alarm bell. He took rest with the said resolve and got up in time. He never wasted time. He never slept just to sleep. He used to sleep only when his body needed rest. He never changed side in a state of slackness while lying down. In case he wanted to change side, he would first examine with the sacred broom, the remaining part of his seat and then changed side to sleep. Such non-slackness was always in his mind. DISTURBANCE WAS DEFEATED There was a monk. He was of peevish temperament. His nature was so rude, that he could not stay in any

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group. Wherever he stayed, he disturbed peace and created an unpleasant environment in that groups. Everyone expressed his incapability in living with him. The situation took such a turn that his monkhood was also in danger. It was being considered that he may be expelled from the ascetic order. Then Acharya Sohanlal Ji Maharaj informed Muni Mayaram to seek his advice. Muni Mayaram immediately replied that the said monk may be sent to him. It was such a situation that one was inviting trouble himself. The monks thought in a state of bewilderedness. The Acharya sent that monk to Muni Mayaram. The reverend monk directed all his monks to serve him in a state of equanimity. The monks followed the directions according to their capability. But the nature of the monk did not change. He did not discard harsh language. After all, the monks also could tolerate it upto certain limit. One day they told the reverend monk, â&#x20AC;&#x2DC;Gurudev! Because of the monk, the peace in the entire group is being disturbed. We feel bottleneck even in discharging our normal duties as an ascetic. You kindly send him back.â&#x20AC;&#x2122; The reverend Muni Mayaram Ji Maharaj replied, â&#x20AC;&#x2DC;Before suggesting that the said monk be sent back, did you consider that the peace of all of you is disturbed due to non-peace of just one monk. So, which is more powerful, the combined peace of you all or the non-peace of that monk. His behaviour lacking in peace has eliminated the peace among you all. Can you all with your peaceful behaviour not eliminate his non-piece. Sometimes due o some great merit, the life of a person takes shelter in Dharma. Help him. Do not push him away in the mundane world. You have seen him. Now, will attend to his disturbing bahaviour. Thereafter Muni Mayaram looked after that monk himself. He closely examined his condition. Once he fell

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ill. The reverend monk himself went to collect alms and the like needed for him. Due to his extreme humility and service a change started in the mental attitude of that monk. The disturbance started withering away. He remained in the company of the reverend monk for one year. Thereafter, he joined his group. Everyone was appreciating the magical influence of Muni Mayaram. Finally he was able to meticulously observed his ascetic life till his end. COVER OF SELF-RESTRAINT A devoted shravak said to Muni Mayaram, ‘Sir, your cloth has become very old and dirty. You please accept a new sheet. It is available in my house. You please send any monk for it.’ The reverend monk said, ‘No, this cloth is still serving my purpose. I do not need a new one.’ The shrawak again prayed, ‘Sir, It is not looking proper.’ In reply to it, the reverend monk said, ‘A monk does not insist on a new or old cloth. His outlook is simply dependent on the perception that the cloth is serving the purpose of ascetic life. He does not have to exhibit his gaudiness to anyone by taking a new bright cloth. He does not keep an old cloth with the feeling that it will increase his respect and that he will then be considered a monk of extreme self-restraint. The ascetic conduct is much higher than all these perceptions.’ I feel, this sheet is all right. The use of sheet of cloth should help in self-restraint and nothing else. The shravak understood the perception of the reverend monk. FAST MOVEMENT Reverend Muni Mayaram accepted to spend chaturmas in a town. The Jain organization of that town

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was devotee of monks. But there were a few persons also who were in the habit of finding shortcomings of the monks. This chaturmas of the reverend monk was a challenge for them. The chaturmas passed on nicely. The reverend monk spread the massage of Dharma in the entire town. Both Jains and non-Jains became deeply influenced by the selfrestraint and ascetic conduct of the reverend monk. The persons who were out to find shortcomings in the monk could not find any chance to notice and point out any shortcoming. The chaturmas concluded. The monks started for the next destination. They came out of the town. The accompanying devotees returned. Those persons who were in the habit of looking into faults also started going back. Then, with a sense of humour, Muni Mayaram asked them, ‘We had stayed here for four months, whatever you have noticed about us narrate it?’ Then one of them said, ‘Sir, we had tried our best to find out your shortcomings. But we could not notice any shortcoming in your monks. So, we remained silent. But today we want to say one thing, ‘you move a bit fast in your travels.’ Then the reverend monk asked, ‘Do I move after properly observing the sense of discrimination in movement or without it.’ Then that person said, ‘You move with meticulous sense of discrimination. But your speed is fast.’ Then Muni Mayaram again asked, ‘Do I walk while talking? Do I look hither and thither during my travel? Do I not properly look into the distance upto my height when moving ahead?’ That person replied, ‘No Sir, there is no such thing.’ Then the reverend monk said, ‘In case all this is in

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order, my movement on the path of self-restraint should always be fast and without any break or interruption. If you now want to ask anything, ask it.’ But all of them remained silent. OPPORTUNITY FOR SEVERE ASCETIC PRACTICE It was the winter season Muni mayaram was going out. Normally, he did not carry with him the woolen shawl during the day but that day the cold was a bit bitter. Penancer ascetic Kesri Singh said, ‘Sir, It is very cold today, you cover your body with the sheet.’ Replying in affirmative, the reverend monk took that sheet of cloth. The reverend monk was covering his body with that woolen cloth. He went out. The wind was blowing very fast. The sheet of cloth was fluttering due to the wind. It was resulting in violence to air-bodied living beings. Keeping this fact in his mind, he put off that woolen cloth and held it in his hand. Now he had only a thin cotton cloth on his body. When he came back from wandering, austere ascetic Kesri Singh Ji saw him and said, ‘Sir, what has happened to you? I had given the woolen cloth to you to cover your body but you are coming holding it in your hand. Why is it so?’ The reverend monk replied, ‘The cloth was fluttering. I wanted to avoid violence to air-bodied living beings. So, I thought how those poor people who do not have suitable clothes with them might be living in this cold weather. Such thoughts filled my mind with compassion. So, I thought that I should also experience how they pass their time.’ He further said, ‘Dear austere monk, today a thought has cropped up in my mind. Bhagwan Mahaveer was without any cover of cloth. I also wanted to live in that state. The cold wind was touching my body. But, I was moving ahead.’

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It is learnt that the reverend monk passed that night in totally un-clad state. Not only in that night he used to spend about three hours in naked state during nights in winter. Such was the ascetic practice of the reverend monk and his mental approach. PUBLIC AWAKENING Once during his travels, Muni Mayaram came to Kandhala in Uttar Pradesh. Now also Jain monk stay at that very place where the reverend monk had stayed. Near that place there is a great crossing. It is now known as Gandhi chowk. It is the centre of general meetings, processions and gatherings. In those days when the reverend monk had come over there, a drama used to be played there at night. The drama started at night. It was the play of King Moredhwaj. In that play, at the instance of a monk who had come to test them, the King and the Queen start piercing their son with a saw. Such a scene was extremely heart rending in the play. Many songs full of deep compassion were also sung. The sound of the songs was reaching upto the monks also. The reverend monk was deeply affected by it. Somehow the night concluded. Immediately at sunrise, the reverend monk directed his monks to prepare themselves for moving ahead from there. When the local Jain committee came to know of it, they came and surrounded the Jain Sthanak. They humbly requested, ‘we shall not allow you to go away from here.’ The reverend monk was deeply dejected. He asked the persons present there, ‘How many out of you have attended the play at night?’ All the persons, present there, remained silent because most of them had attended it.

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Then the reverend monk asked, ‘You are Shrawaks, even if the scene was that of imagination, how could you see that dreadful scene. Why was your feeling of compassion not disturbed by it? Is your heart so much merciless? The Shrawaks present there came to know their blunder. The reverend monk said, ‘It is a sin even to imagine that human being is being cut. To see such a scene is extremely sinful.’ The gathering begged pardon. They requested him to extend the stay. The reverend monk replied, ‘In case you resolve not to do such an act in future, I can think of my further stay over here.’ The residents of Kandhla collectively took a resolve that they will not see such a play in future. Further they convened a meeting and decided that no play shall be enacted at Gandhi chowk in future. Since then no drama has been played at Gandhi chowk. This incident of generating awakening in the society in very memorable.

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APPRECIATION LIES IN SPEAKING MEDITATION LIES IN SILENCE

n absoulute state of meditation (Samadhi), there is the sublime happiness of the practitioner. Appreciation means to express that happiness in words. In other words appreciation is the language of that ecstatic happiness. We can also say that meditation (or state of equanimity) is the expression of that grand good luck. Extreme meditation is worthy. It is sublime happiness. Eulogy is expression of that pleasure, that sublime happiness. To share pleasure with others, to express it, to provide it to every one, to talk of it or to become engrossed with it is appreciation. Meditation prohibits expression. Appreciation prohibits keeping it to oneself. This is one side of appreciation and meditation. Simultaneously keep also another thing in the mind. Appreciation is to express experience of the self realisation in words. Now let us look into the other side, you have understand that meditation means you become saturated with sublime happiness. That moment leads to selfrealisation. When that moment stops, when the heart full of such ecstatic happiness starts overflowing, it turns into appreciation. Sometimes it takes the shape of music. So

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the public is able to know that practitioner of soul. But meditation keeps the practitioner unfamiliar with the general public. The music, the singing makes him familiar with the masses. To remain silent is meditation to be expressive is music. It is for the reader to choose which is good, which is the best? ❋

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To stop means meditation. The flow is appreciation, what do you want—stopping or flowing? Stopping should be such that even a wave should not arise. Movement lies in the flow—It is such a flow that the mind does not stop even for a moment in explicitly enjoying it. The water flows from the top of mountains. It goes on flowing continuously. It does not stop. The rays of the sun are drying up every drop of that flow. Then the drop of the flow is disappearing. It is absorbing itself in the sky (in space). Meditation is also without any full stop. It is also affected by the bright rays of the sun. It also merges in space through the path traveled by rays of the sun. Every drop flowing from the top of the mountain has merged in space. Every moment of meditation which is without any waves also merges in space. What do you like? Do you want to get engrossed in appreciation? Or to do you want to got lost in meditation? ❋

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Have you seen a Yogi in deep meditation? You might not have found in him any movement or feeling of running away. It is a fact that no such element is noticed in him. This is the state of meditation. It is the sublime happiness of meditation. A person sings, prays or recites hymns in praise of God. When his heart becomes saturated with happiness,

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his mind rejoices. He starts singing. He utters in praise of God. He cannot control himself. So, he sings and asks others also to join him. His every limb exhibits this applause. He wants and he says, ‘Every one should dance, every one should sing.’ Chaitanya Mahaprabhu sang the songs. Meera expressed that state in another form. Meera had said herself. ‘After tying the ringing bells at her feet, Meera is dancing. Jain poets namely Anandaghan, Benarsi Das, Harjas Rai and the like also sang in the state of extreme godly happiness. They spread the spiritual message. So they sang many aphorisms. They wrote many poems in praise of God. They sang for the people and told all of them, ‘You should also sing and go on singing’. Do not forget the flow. The current flowing from the mountain ultimately is absorbed in space. The tank does not emit any wave. It does not move about. But it also is absorbed in space. Similarly one engaged in prayer suddenly becomes full of ecstatic happiness. The singer also becomes fully saturated. Then both of them become absorbed in space. They turn into pure nature of soul. We can say in other words that the soul becomes free from the cover (of Karmas). Since the cover of karma has completely been removed, the soul becomes crystal clear. When such a condition is attained, it becomes like the soul of Rishabh, Mahaveer and Budddha devoid of flow (of mundane world). Then the real state of soul which could neither be caught nor known (earlier) is stabilized. ❋

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Why does meditation mean silence? Why does talking mean appreciation? When you are absorbed in sublime meditation, the other fellow who was never away from you could also not know that you are in company of God (the higher

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self). You silently get up from sleep and absorb yourself in deep meditation. Then you will be able to exhibit godliness. In case any one came to know it even slightly, your state of meditation shall change into state of prayer. In case, you yourself wanted to show it, you will become just an exhibit. When you are overcome by sense of pride, everything shall scatter. It shall come to an end. Music is verbal because you cannot contain it, you cannot control it. You reach the level of telling it, exhibiting it or showing it. So you start singing in a state of happiness to express your state of self realization. You forget that you are singing. You forget that you are saying something. You forget that the people are singing with you or the people are considering you a practitioner of spirituality. This is the song in praise of God. Becoming absorbed in it mean to get it (the godliness). So there is no harm, you start uttering something. This uttering in fact means to expel the (attachment towards) mundane world. Now you decide what you want. Do you like to be completely absorbed in prayer or gain the state to deep meditation. Muni Mayaram was addressed as Koel of Punjab because of his melodious voice. His voice was sweet. We want to say that Yogiraj Ramjilal Maharaj had told us that his singing was in reality the worship of God. He always sang about the real happiness got through contemplation in godliness. His music was not simply singing the words. Whenever he became ready for singing, the ecstatic happiness in his heart used to saturate the hearts of the people with the real happiness of self. The persons awakened by his sings were not simply literally learned. They could listen the inner sound of the soul, its movement. Such were the listeners of songs of Muni Mayaram. ❋

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Ecstatic happiness lies in sublime meditation. Complete enjoyment is in praise of God. There is another aspect also. They understand that side also. In case you intend to remain absorbed inside, you should practice silence. Become an epitome of silence. Then you will gain the state of steadiness (like a mountain). In case you want to exhibit yourself, you want to express yourself, then you become absorbed in music. If you want to share with other the happiness that you have derived, sing in praise of God saying that what you have got is really too muchâ&#x20AC;&#x201D;beyond your expectation saying so become deeply involved in it. The time that you spend in singing, in reciting name of God, you forget everything else. You simply remember what you recite. You forget the mundane world, you believe that you spend that time in a state of equanimity (Samayik). In reciting, it appears you have forgotten your house, family and the material wealth. When the song is finished, you pick up your clothes and again go to your home. You again enter the mundane world. Such a prayer, such a samayik is an attempt to forget oneself. When the intoxication of a drunkard withers away, he again falls into a state of depression, worldly troubles, anger and delusion. Thus prayer is also like an intoxication upto the period wherein there is no change in him and the thoughts narrated in prayer do not have permanent effect. To forget extraneous substance and extraneous contemplation for some time and again coming to the earlier stateâ&#x20AC;&#x201D;is it a real prayer?. The prayer actually means change in life style. In case you change, the prayer is the happiness of absorption. Then you will remain in that state of ecstatic pleasure throughout your life. The condition after the intoxication is worthy to be maintained. To remain consciously awakened is the real state of change in life through prayer.

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Praise of God is expression of the mind. Meditation is non-expressive. A song un-sung is meditation the picture in imagination of the painter is meditation. When it is actually painted, it turns into expression—the music. It is the expression of praise of God. Whatever your recite in prayer in whatsoever you have got it, you express it with gratitude. The goal is one but there are many roads leading to it. The temple is one but the gates to enter it are many. There are many methods to express, to call god and to attain self-realisation. ❋

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Now you look into an incident how the reverend saint on the basis of his prayer was able to cure a Jain nun who had been adversely affected in the flood of lacking in prudence. The reverend monk was staying in the Upashrya of Jaipur. A group of Jain nuns was coming over from a great distance to see him. Sometimes in the state of deep curiosity, one loses patience. Perhaps you might have noticed such a state earlier. The head of that group sent a message to the reverend monk, ‘The group of nuns is coming over to see you. You kindly stay till our arrival. It may not happen that you may go somewhere else in the meantime.’ The reverend monk decided to remain there till their arrival. Moving ahead the group of nuns reached near Jaipur. They were still moving towards Jaipur when the Jain organization came there for their welcome. But they were stunned to see that all the nuns were around a nun who was in an unconscious state. When the members of the organization enquired about it, they came to know that the said nun had sat there for call of nature and became unconscious there.

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Some shravaks suggested that the nun may be brought to the town in a palanquin. Some were keen to bring a physician there. But some shravak thought it proper to first inform reverend Muni Mayaram about the situation. They came to the monk and he attentively listened to them. He said, “I shall go there myself.’ Only after my visit you may think of any other arrangement. The nuns were in fact coming over with a great curiosity. The reverend monk arrived at the place of incident. He saw that the nun is unconscious. Naturally, therefore, everyone was in a dejected state. He closely examined the facts. He then started reciting the great prayer of monks – Badi Sadhu Vandana, in his melodious voice. When it was completed the nun who was unconscious said, ‘Please accept my salutation — accept my salutation. Everyone was wonder-struck that a Jain nun was uttering the word salutation (salaam). But the reverend monk said, ‘Who are you?’ The nun replied, ‘I reside here, my grave is under this ground.’ The monk said, ‘It is all right, but why are you troubling this nun. Do not you understand that it is not good to trouble devotees of God.’ The monk further said, ‘You have committed the sin of troubling a nun who has in her heart, compassion for all.’ ‘Is such a sin worthy of being pardoned.’ The ghost that had entered in the body of the nun felt ashamed, she said, ‘she has spoilt the land of my pious grave.’ The monk asked, ‘You are saying that your grave is under this ground. Can you show any mark to locate it. When there is no visible mark, how can one know where are you residing.’ Reply “………… .”

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The monk then said, ‘Now Listen, this is a Jain nun. If you ever trouble any soul, you shall disobey the order of God. One, who disobeys God is the greatest sinner. Are you not afraid of disobedience to God. In case you have faith in God, you shall have to seek pardon at this very moment and move away. You shall have to take a vow that you shall not trouble anyone in future.’ The soul residing in that grave realized the fault. Begging pardon it said “I am going. But what you had recited, it has created in me a great desire to listen it again’. The reverend monk again recited the said prayer. When the last line of the prayer was recited the ghost disappeared. The nun who was lying on the ground like the log of wood and was earlier saying ‘accept my salutation’ got up herself and paid her benediction to the monk by uttering three times the ‘Text of Tikkhutto’ as prescribed in the code. The gathering of the people present there saw, ‘the reverend monk recited “Badi Sadhu Vandana” when his voice slowed down with its last stanza, the soul of ghost in the grave which was affecting the nun like the dreadful sea wave, settled down and left that place.’ The reverend monk saved the nun from the clutches of the ghost in such a manner just as the bank saves a person drowning in tides. The soul in the grave had tried to trouble a Jain nun but they saw her being treated on the strength of the melodious prayer being recited by the great monk. This incident was narrated by many monks in their lectures. We have also heard it and narrated it today. ❋

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There is another similar incident. It depicts the personality of the person in prayer and inspires us to study it carefully. The wandering monk has to pass through many places. He passes through villages and towns. He comes

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across different types of people on the way. He bears insults as well as respect. So the spiritual master sometimes orders something to the monks and sometimes prohibits them. In this context we say that his dispels and grand disciples after wandering used to come over to him. The reverend monk then again directed them to resume their wandering. He said, ‘O monks, move without any feeling of attachment. Don’t allow even an iota of attachment to settle in your mind. Do not consider any one as a stranger. Everyone belongs to you and you belong to everyone. You should live like a lotus. He also used to say, “You should keep as little possession as possible. When a bird flies in the air, what is his possession. When it flies, it throws away even the dust collected from the houses. The monk used to keep his advice always in their mind. When they looked into their own self, their inner mind, they felt, ‘We have many written pieces of paper. We feel that it is also attachment to possessions.’ The reverend monk used to ask, ‘Your mind has become bewildered by it.’ The monks replied in affirmative. The reverend monk used to look into those pages. On some pages the songs were written and on some the aphorism. He used to pick up one of the page and recite a stanza from it in his melodious voice. Then a unique feeling pervaded. Whosoever out of the monks heard it, he used to say, ‘There are really beautiful ideas expressed in these pages.’ Whatever stanza was sung by the reverend monk, it would become enchanting. The monk used to become keen to store those songs and aphorisms. The reverend monk then said, ‘there is nothing beautiful or ugly, lovable or non-loveable. No song, no word is loveable or non-loveable in itself because the spirit (thought-reflection) is not in the song. It is in the singer.’

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So any aphorism or stanza which was considered devoid of reflection or worthy to be discarded used to shine when he started singing it. So we want to say that the reverend muni had sweet voice as that of a Koel. He was a singer. He was esteemed. Sublime meditation means to absorb oneself in the deep ocean of the soul. Reciting in praise of God means to express satisfaction of the soul. Meditation is ocean. Eulogy is tide.

â??â??

LAMP IN DESERTED PALACE

n the nineteenth century on the sacred land of India a great saint was wandering and he was awakening the entire world. In his breath there was song of selfrestraint. In his life-force there was a keen desire of welfare of the human beings. Wherever he went, the persons of that area felt extremely happy both physically and mentally. That reverend Muni Mayaram was universe (in virtues). He was a nectar. He had no distinction about caste or status. For him the rich and poor were at same footing. He was not proud of his sublime conduct. He believed that pride is a poison and its contact terms everything foul. There was flow of love in his eyes similar to that of rain flowing from clouds. When the cloud sheds rain, it does not make any distinction. It is not miserly towards any one. It rains on palace as well as the hut of the poor. The reverend saint was also like the cloud. He was delivering the message of equanimity to every one. He was the worthy enlightened person of the nineteenth century. He was the light house of asceticism. He had been listened to by the Indians from one corner of the country to the other. Everyone had expressed his devotion towards him. He was the prideless singer of equanimity. He had eliminated the darkness of many foolish (useless) traditions or beliefs in the religious as well as social circle

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and preached ascetic code. In fact he was the true health of the monks. He was not surving a thinker. His ideal thoughts were spreading their influence all around. Whatever he said in this perspection on the earth, it was unique and wonderful. In this context, we are narrating some incidents from his life. CASTEISM During his life time, Muni Mayaram had practised many view points to the general society and to ascetic order in particular. Out of them one is this : There was blind faith in the garb of code system. It was very harmful. The human beings were divided in different castes and persons of one caste were considering those of other caste as worthy to be discarded. He believed that a person born in high caste may develop a miserly and polluted contemplation and a person born in low circle may have intelligent loveable outlook. The period of Muni Mayaram was under the burden of caste system and sectarian outlook. Whatever the period may be the reverend saint may not be bothering about it. He was showing to every one the noble path of self-development. He was not bound by caste or sect. In Kalanaur which is located near Rohtak, both Hindus and Muslims were residing in the same locality. The Muslims were Ranghar Rajputs. They were rich, prestigious and were holding important positions in the army. Reverend Muni Mayaram arrived there during his wanderings. In the course of his lectures many Muslims came in his contact. About 60 to 70 Muslim families became vegetarian as a result of his lectures. They started having deep devotion towards Jain monks. As a result of the efforts of Muni Mayaram, the mutual hatred between Hindus and Muslims also diminished to a great extent.

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There is another incident. Reverend Muni Mayaram was going towards Ukalana Mandi. On the way at some distance in one side, there was Saniyana Village. Only one Jain family that of Bansilal was there. He came to know that the reverend monk will go along the canal towards Ukalana and his house was at a distance of two miles from that road. He came to the canal alongwith 15 to 20 farmers and some Muslims. When Muni Mayaram came there he requested him to grace Saniyana Village. Muni Mayaram had not thought of visiting Saniyana but he became compassionate at the request of the devotees. He said, ‘I was to go ahead but since you have come. I shall spend some time with you.’ The reverend monk came to the village. When the time for collection of food arrived, he said, “I have suspicion that you have prepared something for us. You forget about it (namely code of serving food). You receive what I want to offer to you. The reverend muni delivered the lecture. Most of the residents of the village were present in his lectures. He talked of avoiding non-vegetarian diet in his lecture. Many persons resolved not to take meat and wine. But the Muslims did not take any such vow. The monk called him to come near him and talked to him about this subject. There was a Muslim clergyman in the village. He had discussion with the monk for a long time. In the end he had to agree with the view of the monk. About vow regarding avoiding meat, the reverend monk said, ‘Do not accept a vow at my asking or feeling ill in the society. It is also not very important that one has become triumphant or has become defeated in the discussion. I am taking of change in heart, change in perception. Only of you accept it from the heart, you accept such a vow! Then the devoted Muslims took a vow not to take meat. Some Muslims were so much impressed by the talk of the reverend monk that they started going to other places also to see him. They accepted many other vows also. Some

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Muslim started practicing Samayik by tying Mukhavastrika at their mouth. ❋

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After receiving spiritual knowledge from the reverend saint, a shoe-maker said, ‘I can bear the pangs of hunger but I shall not trouble others even to the extent of pricking of a thorn. He started practising Samayik. Many people practise it. But his habit was that he used to stay in Samayik as and when the sunset whether that the place was the field, the thrash area, the road side or the forest. He would sit even under a tree and absorb himself in Samayik. So, the question of practising Samayik in the village was not a problem for him. The shoe- maker devotees came upto Jains. Muni Mayaram gave them right to sit in the sthanak. He made the Jains to understand that the person who practises religion (Dharma) at equal footing in spiritual perception, he cannot be considered worthy to be discarded. When you practice Samayik, you resolve to reach the top of the sacred citadel of equanimity. A shoe-maker is also spiritually developed by making the meritorious resolve of practicing samayik. So why do you hate him? He has entered the field of dharma. So, you should extend fraternal affection towards him. Who can say the samayik of the shoe-maker or your samayik which of the two is of better contemplation and may purify the life. King, Emperor Shrenik could not purchase a samayik of Poornak, the householder devotee. You do not know saturated in what contemplation, the shoe-maker is practicing Samayik. You cannot understand that the contact of his seat with yours or your seat with his seat cannot make the other one dirty. You do not avoid the shoe-maker. He can prove to be a true practitioner of Samayik. Muni Mayaram had destroyed the wall of caste system. He had said ‘By forgetting Mahaveer, India will

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become so much weak, poor and pitiable that it will become almost impossible to improve. The great saint had sown the seed of humanity on the soil of equanimity. His question was why the Indian rich in contemplation of humanity, is consuming (or affected by) the poison of caste system? REGIONALISM Punjab was not Punjab for him, Haryana was not Haryana for him. He had not even looked at his native village Baroda in a state of delusion. He did not have either extreme affection for Rajasthan or non-affection for Indraprastha area. He did not have attachment for Gujarat or detachment for Maharashtra. He was beyond the four walls of states, regions and area. He was beyond all limits. It is a fact that he was giving the tips of development to all in an impartial manner. He was treating every province and area as his own. He belonged to all and everyone belonged to him. He had invited every one in a spotless manner to generate in them the sense of humanity. DIWALI OF SELF-RESTRAINT Self-restraint is a lamp. Self-restraint means inner prohibition, procedure of (controlling) inner self. Nonrestraint means wavering inner self, rudeness in innerself. When there is restraint within, then all the external prohibitions become meaningless. Non-restraint in the inner self gives rise to animal like behaviour. Outwardly the code may appear to be the code and prohibition may appear prohibitions. Such a person may be seen or heard as moving on the edge of a sword, but in the language of self-restraint, he goes on sinking in the mud of nonrestraint.

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Reverend Muni Mayaram had practised himself chaste self-restraint and established it in the society. He believed that the life of a monk is not for rest or enjoyment of worldly comforts. He advised that when one faces troubles or calamities while moving ahead on the path of self-restraint, he should firmly, bravely and happily accept them. He should not allow any slackness to trickle down in practice of ascetic restraint. We discuss it by narrating an incident. ❋

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Once reverend Muni Mayaram came to Jind during his wandering. He had traveled a great distance. The monks were feeling tired. The thirst was troubling them. The monks moved towards the houses to collect the nonliving water in a proper manner, they came to a street. After seeing the monks, a person loudly asked the woman to be cautious as the monks were coming. The monks heard it. They became suspicious that due to passing of this information how could they get alms according to code. So, they came back. They conveyed the entire happening in detail to the reverend monk. He heard it and said, ‘It is not proper that monk should go to collect food or water. The monks sat down in a state of equanimity. The people saw that the monks were not going for food and water. They tried to know the facts. When they came to know of it, they again requested the monks for moving in the area to collect food according to prescribed code. The reverend monk said, ‘You are Shravaks. What is your duty? Is it your function to assist a monk in leading life of ascetic restraint or is it your function to malign his such restraint? In case prior information is given to the houses about movement of monks for collecting alms, how can the monks observe the ascetic code. In such a situation, the monks shall not collect food and water.

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The gathering of people present there realized their fault. They also learnt about strict life of ascetic restraint of the monks. That day the monks did not visit any house to collect food or water. You have been seen the strictness of their ascetic discipline. This was the reason that whichever side Muni Mayaram went the group of monks used to discuss it among themselves. The guru used to direct his disciple monk. See, Muni Mayaram is coming. ‘Be careful about ascetic discipline.’ With this event, one learns at one hand the spotless ascetic conduct of the reverend monk and on the other side we may feel that the reverend monk must have been very strict. But it was not so as he was very humble. He was more soft than the butter in his behaviour, more sweet than honey. It is the memorable event of his life when he had extended his love to a monk, who was wandering alone. It tells us, ‘You should not consider any one worthy, to be discarded. You should rather stabilize him in ascetic restraint.’ He had established self-restraint among monks and householders. His model of ascetic restraint is uptill today the basis of the respect for the monk organization among the householder devotees. POST-STATUS How sweet is the poison of status and honour (or fame). Status and fame are meaningless. But how much attractive, how much deluding are they? Status or the post is that causes death of human values. Fame is such a thing that it does not hesitate in causing harm to the person and the society simply for the sake of false ego. The reverend saint did not allow the desire of having any post to crop up in his mind nor he physically

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accepted it. In some books, the word ‘Ganavachhedhak’ was added before his name but it is a fact that he did not accept any post in his ascetic life. He loved the human beings and the society. He considered false honour as the poison for his ascetic practice and remained far away from it throughout his life just as lotus remains away from water. ❋

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Service — Sublime Yoga It is said that service is extremely difficult even for a yogi. Why is it so? To serve is more difficult than the practice of yoga. A yogi practices yoga for his own benefit, for removing his pain. Once the reverend monk was wandering in Haryana. He stayed at a place. The information about his stay reached all the neighbouring villages and towns The people started coming to see him and to listen his spiritual discourse. ❋

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Same monks who were obeying the command of Muni Mayaram and were wandering separately heard that their master is in the nearby town. They thought that a long period had passed since they were with him. They recollected his compassionate company and decided that they should go to him at the earliest. So, they started in that direction. The distance was a little long. So, it could be covered in a long time. But the mind of the monks was engrossed with the ferment desire. Ultimately they arrived there. They bowed to the reverend monk. He blessed them and asked, ‘You have reached here very early. Didn’t you face any trouble on the way? Was the road all right? The monks replied, ‘Sir, there was no trouble, the journey was all right. Since we had your blessings how could there be any difficulty?

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They had a talk with the reverend monk for some time. Then he asked about the health of a particular monk. The monks replied, ‘We know nothing about him?’ The reverend monk asked, ‘Why? Didn’t you go to him?’ They replied, ‘No Sir, we did no go there. We had a strong desire to see you?’ The incident was like this. The roads on which the monks were travelling, there some monks were staying in the village nearby. One of those monks was sick. He was asking about that monk.’ When the monks replied that they had not gone there, he said, ‘You have come here first to see me. I had advised that whenever there is chance to serve, you should not lag behind. You had a chance to serve but you lost that chance. Had you gone there and served that monk I would have felt highly pleased.’ The monks replied, ‘We have come here to serve you.’ The reverend monk enquired, ‘Who is here to be served? He thinks first for others and thinks about his own comfort only thereafter. In the selfless state, he considers the faultless activity of serving others as the yogic exercise, the meditation, belief, sublime reflection and all that. So, the reverend monk had turned it as sublime yoga. There is none to be served here. Whom will you attend here? You have lost the chance of service.’ The feeling of repentance arose in the mind of the monks. Then the reverend monk said, ‘The atonement for it lies in that you go there and attend to that sick monk. You go there with a heart full of devotion and affection. In case you do it, you are close to me while serving there and I shall be near you?’

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Muni Mayaram had the highest ideal of serving others in his life. He served his masters himself. In case any monk staying close by, fell ill, he used to make suitable arrangement of looking after himâ&#x20AC;&#x201D;it was immaterial whether the monk is a junior one or a senior one. With his affectionate behaviour he used to reduce his illness to the barest minimum. In case he ever received information that a monk at a far off place is ill, he would reach there himself or send his monks staying nearby to that monk. He never wanted that the monks or householders should consider him worthy and stay near him and not attend to a sick monk. The reverend monk was totally selfless. In it, lies the real ascetic practice. STUDY Study of scriptures was always a part of the life of Muni Mayaram. He was engaged in it since his childhood. So, he had memorized five Anga Sutras at a very early age. It is the study of the self, to examine the self minutely. In the ascetic life out of eight quarters of the entire 24 hours, four quarters have been prescribed for study of scriptures. It was always the effort of the restraint monk to follow it strictly himself and to ensure that his monks also follow it. In case any monk was seen by him not engaged in study during the prescribed period, he would awaken him and inspire him for study scriptures. Let us know it with one relevant incident. Reverend Muni Mayaram was staying at Rohtak in Haryana state. Once a devotee came from Rajasthan to see him. He met the monks. The monks were busy in study of scriptures. The visitor sat near a monk. That monk was a novice. The visitor started talking with him. During his talk, he said that he is engaged in the business of wooden pots that the monks use in their ascetic life. That monk asked some details. How the pots are prepared? How are they made so much round in shape?

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and the like. Muni Mayram was then close by. He heard all this talk. How could he tolerate that the time meant for study of scriptures be wasted in such like loose talks. He called that monk near him and addressing him with sweet words, he asked, â&#x20AC;&#x2DC;What are you doing? What will you do by knowing such details about wooden pots? Do you want to start a factory of wooden pots? It is the time for study of scriptures. You are wasting the precious time in such a talk. All the other monks are engaged in studies and you are in such a talk. You should understand one thing. One does not get the chance for studies again and again. So through studies you should engage yourself in self-realisation. That monk humbly accepted his advice and engaged himself in study of sacrifices. FOR HOW LONG DRAMA OF FORGIVENESS Commit a mistake. Beg pardon. Does the seeking of forgiveness lies simply in it. It is normally said that the fault or mistake of hurting an abuse is atoned by it and the society has also accepted such an atonement. Minor mistakes are committed off and on. We have learnt a sentence of English to atone for that fault. That sentence is â&#x20AC;&#x2DC;I am sorryâ&#x20AC;&#x2122;. We feel that by saying sorry, atonement is over. Then we become free to commit another fault. In Jain Community, seeking pardon is considered very important. In other communities also its importance is admitted. But in Jain society, once in a year it is collectively sought in a large gathering. A special function is arranged in this context. It is considered as the beginning of new year in the field of religion. On this day, collectively every one seeks pardon for his mistakes concerning the person connected or not connected with him. Most of the people do not lag behind upto one month after that day in seeking pardon by post through an

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attractive card sent by post for seeking pardon and pardoning others mistakes. Muni Mayaram never supported such like practice of seeking pardon. He believed that the real meaning of seeking pardon or granting pardon is that one will not commit such a mistake in future. He never had a faith in the practice that one may seek pardon and again go one committing mistakes. A person becomes engrossed in anger and abuses today affecting the ego of the other person. The following day he seeks pardon for that fault (outwardly) and says, â&#x20AC;&#x2DC;I have compassion for you. I had felt rage yesterday. But now I have realized that mistake. Please forgive me. I shall not be angry with you in future. I shall not insult you. Yesterday I was certainly angry with you. But I repent for it today.â&#x20AC;&#x2122; In this way pardon or forgiveness is exchanged. But on the very next day, the court case is started and one bubbles with anger in the same manner. The fire of hatred picks up. Thus the process of committing faults one after the other again starts for the following year. He termed such a forgiveness of no value. His only aim was this â&#x20AC;&#x2DC;Once you have sought pardon, the series of committing fault should come to an end. After seeking pardon, the source of passion should stop. Forgiveness should not remain just as a plaything. After forgiveness, the life should move on path of truth. The positive forgiveness leads the soul to the vibrant sea of great union. But the dramatic forgiveness dries up the very print of the soul. LIGHT A LAMP IN A DESOLATE PALACE The desolate (shapeless) palace of the soul. The monk went there to light the lamp of knowledge. You might be thinking that the monk must have brought the earthen lamp in alms. He might have asked

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for cotton. In order to have oil he might have wiped his wooden pot. But it is not so. By such things the earthen lamp can be lighted in the house. But it cannot produce the light of knowledge. The monk starts to light the lamp (of knowledge) in desolate houses. He can add oil and wick in the lamp to light it. But where will he keep that earthen lamp. The palace of his soul is desolate. So, Muni Mayaram had said, â&#x20AC;&#x2DC;light the lamp (of knowledge) in your desolate mind (the palace). He lighted the lamp in formless (desolate) mind. He converted the thoughts â&#x20AC;&#x201C; contemplation into words. It then turned it into music. He examined the world. He expressed his thought reflections. In the language of Mahaveer he said. Become free from activity. Be lost in vacuum. Then there will not remain any difference between meditation, mediator and the goal (of meditation). Be non-active, silent and motionless. When you will reach that stage, you will become free from the bondage of Karma that were attached to you since an infinite period. Only then the lamp of knowledge can be lighted. Only then you will gain unending happiness. We had found during research that he had written some everlasting songs. He had sung same everlasting songs. He had expressed some everlasting stanzas in words and then sung them from the core of his heart. He sang them before the audience. He told them the message of desolute palace. Many persons heard it. Thousands of people were awakened by it. Many were impressed by it. Some learnt the art of saving himself from clutches of death. Some became totally awakened. Some learnt the method of properly living in the

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mundane world. Such persons were Jats, Gardeners, Gujars, Rajputs, oilmen, shoe-makers and Muslims. Those who after listening him, contained it in their heart, they became awakened. In some areas, the entire village became spiritually awakened. The entire rural folk became his devotees. You can see in Punjab and Haryana. The entire village started following Jain principles. Reverend Muni Maya Ram had said, ‘Human life is good luck. It is got rarely. The monks have been continuously preaching through songs what they got in ascetic life. In your mind tussle between several desires and living power in going on. Make your life successful. Life is a reality. There is feeling of compassion in it. Do not destroy essence of life. Let it remain full of life. You will have that thing after which nothing will remain worthy to the attained. Your desire for getting anything will then come to an end. There is no limit of achievement. You have enjoyed every particle of the earth. Even the mini particle of your body is made of those particles. So there is nothing in external world worth of accumulating. Now you have to achieve in inner self after which there shall remain nothing worth getting. So he had said, ‘Light inner lamp.

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UNIQUE CHATURMAS OF BARODA

here was a great rush of invitations for the chaturmas of Vikram Samvat 1968.

Incidents of that Chaturmas: Muni Mayaram had already spent 32 years of his ascetic life. In the thirty third year it was the occasion of Holi. He used to announce his acceptance of Chaturmas following the procedure laid down in the organization. The place was Baroda. Many requests were from there. Many people from distant area had deep faith in Muni Mayaram. Every one wanted his Chaturmas. With this expectation the Jain organization of Rajasthan, Madhya Pradesh, Uttar Pradesh, Punjab and nearly places of Baroda namely Rohtak, Jind, Patiala, Ambala, Delhi and the like wanted that the reverend monk may grant his Chaturmas to their area. The people of Baroda had made arrangement to serve the people coming from different regions according to their capacity. But one thing was lurking in their minds. The reverend monk was born here. But after his consecration, he had not spent any Chaturmas there. So the people of Baroda also joined the line from where request for Chaturmas was being made. All the organizations put in their request in their own manner. Then the people of Baroda realized that they have lagged behind. So they put in their request in plain words. They

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said, ‘O great monk! You have taken birth in Baroda. It is a matter of great good luck for us. You had spent many Chaturmas in distant areas and the fact is enough for us to feel elated. Your fame has spread in all directions. Its proof is that Jain organization from many regions have come over to put in their requests. But we are putting our request in plain words that you have not so far spent any Chaturmas over here. In case anything was missing in our request, please tell us.’ After listening their request, the monk said, ‘Your request is in order. In my mind there is no difference between villages and towns. But you should understand one thing. Chaturmas is granted for progress of religious activities. What will you do for it.’ The residents of Baroda replied, ‘Please grant us time till tomorrow to reply it.” The very next day a gathering of all the residents of the village was held for religious practices. It was such a great gathering in which from all castes, young and old joined to exhibit their devotion towards Muni Mayaram. When he saw such a religious fervour in them, he gladly granted his acceptance for Chaturmas. ❋

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That Chaturmas was of Samvat 1968. Muni Mayaram was already familiar with every street. Every resident of the village knew him. Those who had seen his childhood and who had heard him, all of them believed that the monk belongs to them and that he is from their village. The Chaturmas of Muni Mayaram was not the basis of happiness of merely Jat community. The entire village was extremely happy at this announcement. They did not keep that happiness to itself. They adopted all the modes of Jain conduct in their life. They participated with zeal in practice of Samayik, Paushadh fasts, two day—three day—eight day fasts, practice of one to nine Samayiks like. They attended his lectures all the four months. They

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ascertained the goal of their life. They discarded all the bad habits that had cropped in them due to ignorance about bad company. â?&#x2039;

â?&#x2039;

It was not limited to this extent. This Chaturmas had brought a golden message for residents of Baroda village. It brought forth many good results of spiritual awakening. It is very difficult to observe complete fast during the night. But it was the wonderful effect of the words of the reverend monk that many people accepted it. Further from social point of view, the entire village made a resolve that any public servant who visits that village, he will not be served meat or wine and he will also not be allowed to have it in their village. Such a restriction was imposed by Gram Panchayat. Simultaneously prohibiting from hunting deer, hare, jackal, fox, peacock, birds and animals was also imposed. The monk blessed the common man with his preaching about love, non-violence, truth and noble thoughts. It had its effect not only on the villagers but also on government officials. Out of them the name of the Tahsildar Mir Mohammad is worth mentioning here. He was very fanatic and non-vegetarian. He accepted the vow of non-violence and became the disciple of Muni Mayaram. The Chaturmas of Samvat 1968 shall always remain memorable in the religious world. Yogiraj Shri Ramji Lal Maharaj got spiritual awakening from Muni Mayaram in this very Chaturmas. At that time he was in his youth. There was a group of young men in the village which was moving freely and he was their leader. That group was disinterested in religious activities. Shri Mayaram Maharaj brought a fundamental change in that group of

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the village. First of all he educated the leader of that group with his noble thoughts. Thereafter the change occurred in the other members of group also. The change in young Ramji Lal was to such an extend that he made a firm resolve that he shall spend his life under Muni Mayaram as an ascetic. But it was in his luck that Muni Mayaram died after a small period. Then he accepted ascetic order under Shri Sukhi Ram, the younger brother of Muni Mayaram. ❋

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In the Chaturmas of Baroda, this is a continuous chain of events that occurred. In it people from many different regions visited. The persons who had come different places had their faith in different form in the reverend monk. Some jewelers had come from Delhi. Let us notice their faith through the following event. They had stayed in a Chaupal. Due to the wind, the dust was entering the Chaupal. So the residents of Baroda thought of putting up a curtain. They came there for this purpose. Then the jewelers asked them, ‘What are you doing and why are you doing it?’ The villagers requested in plain words, ‘This is a village. The rural people spend their life in dust. Your clothes may not become dirty. So we are going to put up a curtain here.’ Then the jewelers said, ‘The dust of Baroda is not the dust for us. You may consider it the dust of earth but for us it is the sandal powder. The land where Muni Mayaram has taken birth, the dust of that land is sandal powder for us. ❋

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Everyone and all the ascetic believe that after Samvatsari, the religious zeal among the people lowers down.

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Keeping this fact in mind, Muni Mayaram said, â&#x20AC;&#x2DC;More than two months of Chaturmas are still there. So while performing your domestic duties, you also keep in mind your religious duties. When Shri Mayaram Maharaj, said these words, the inner mind of the persons present burst into tears. They said, â&#x20AC;&#x2DC;Sir you have talked about domestic duties. But our domestic duties are based on farming. But so far it has not rained. What should we do? See their destiny. Just two days later, it started raining and it rained such an extent that it looked like the rainfall of rainy season of Indian months of Shravan and Bhadon. All that rain occurred in the second fortnight of Bhadon. Now the farming community of Baroda were finding it difficult since had rained heavily in Bhadon, which crop should be sown. The Kharif crop is sown with the rain in Shrawan and wheat (rabi) crop is sown with the rain in kartik. But it had rained in Bhadon. So they took a different decision which is not normally taken. They sowed the Kharif crop in the end of Bhadon. The crop flourished well. They found that the crop was many times more in that year than the normal annual Kharif crop. They felt that the Kharif crop had blossomed like their religion forever. They considered it all the result of the blessings of the reverend monk. The Chaturmas of Baroda was unique because the result of farming done in wrong season that year was much more beneficial to them than the farming in normal season. They made a good income. Now look into another incident. There was a Jain of Sectarian outlook living in Baroda village. His faith and belief was strong. He was living in darkness of ignorance to such an extent that he looked into every noble thought or talk from his narrow

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angle. His approach was that he would listen to the talk of only the monk of his own sect. Such was his ignorance, his wrong belief. When the brother farmers advised him to come over to listen the lecture of Muni Mayaram, he with a pulled up face replied, ‘What is in it?’ One day he pulled up his face casting a sarcastic look and his face actually became a turned up face. Then the brother farmers told him, ‘You were pulling up your face whenever you were advised to listen to the talk of monks. The nature has given you this punishment for such a disobedience. Now he understood the matter. He came with a deep resolve to attentively, listen the lecture of Muni Mayaram. He found that his neck became all right therein. It looks odd when we study or listen such an incident. We may take it in this manner, ‘When a person disobeys or criticizes god, teacher or spiritual knowledge, the turning up the face is not an unusual thing. It also happens sometimes that such a criticism results in causing neurological disorder. When such a fact is true, can we say that it is wrong to think that his face had become a turned up face at the disobedience of the reverend monk. The Chaturmas of Samvat 1968 was the first and the last Chaturmas of the reverend monk in Baroda. He did not have a chance to spend his Chaturmas at Baroda again. So we can call it the last Chaturmas and a unique one.

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DEATH OF REVEREND MONK

onk and Death ! Death and Monk !!

Monk means a unique practitioner in the world. Death means a permanent friend of all the living beings. A monk is a unique person. He is friend of the entire universe. He offers his hand of compassion to all. How can then he hate death? We want to further say, 窶連 true monk calls and loves death to such an extent that no one else accepted it as a friend to that extent. No one else extended his love to it to that limit and offered his heart to death even for 24 minutes. The worldly person develops many types of relations with other human beings and keeps his mind entangled in them. He leads two types of life simultaneously. He does not keep his mind free like an open look. Death does not like such a narrow mind. There are digressions and problems in the life of worldly people since they are not clear headed while passing their life among such relations. Such non-clarity in them does not allow them to consider death in a healthy manner and enjoy it. A monk already remains in intimate contact with death. As and when his ascetic life develops, his friendship with death becomes more and more intimate.

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REVOLT AGAINST DEATH Persons other than monk did not have friendship with death. They did not offer their heart to it. They kept it always away. They neither offered their heart to death nor studied closely the inner spirit of death. The death then remains an ignored one due to lack of friendship of living beings with it. So it ultimately becomes opponent. Then just as a serpent swallows its issues which are the centre of attachment, the death has no other attraction but to swallows the living beings. What else should it do? It remained with the living beings throughout life but the living beings did not offer it, their love nor considered it as their own. When one ignores to consider its as oneâ&#x20AC;&#x2122;s own, the attachment comes to an end. Then the death devours the human beings. So again he has to take birth. The chain of birth, death and rebirth continues. The life of a monk is a different one. The monk engages himself deep in Yoga and meditation. As he goes on deeper and deeper in it, his friendship with death also becomes more and more intimate. The centre of all troubles in human life is due to his enmity or ill behavior with death. He feels disgusted whenever he remembers death. But the fact is that he is not able to develop friendship with death and in the meantime he comes to the cremation ground. Externally it may appear as if he is understanding death but actually he is not able to have friendship with it. Here also he commits the same mistake. It appears to us for a moment that the cremation has made him sad. It has now become his fate to know death. But it does not happen in such a manner. Actually after it, the centre of his trouble becomes the fear of death. He believes that such and such person has died and one day I shall also die. My life also will come to an end. Such a fear hovers around him. He does not think even for a

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moment what is death and why is it necessary? But the fact is that death is always a hidden companion since the very birth. He recognizes it in the true manner in life. Life does not simply lie in inhaling and exhaling breath. Life in reality lies in looking inside. Peep within and live. In case you peep under the cover of self-restraint, penance and stoppage of flow of Karma, you will then see life. To see the hidden soul, the soul covered (with Karma), to know it is to see the life. BIRTH AND DEATH OF MONK A monk is alone. A monk is totally alone. He is not anyone else. The distinct and real sign of asceticism is that he is worldly but in his perception, in his inner mind other souls are different from his own self, he is wandering in the mundane world. So a monk always practises loneliness. He is alone from within, alone in his mind, alone physically and his loneliness forgets even the fact that he is alone. He eliminates from his intellect the very idea that he is alone. The knowledge about others is certainly extraneous. The knowledge that one is alone, cannot deny the existence of the others. When does the contemplation of other liners eliminates upto that time feeling of other-liners does not come to an end. The loneliness does not appear. When a monk remembers others, desire, to see them, arises in his mind his ascetic discipline withers away. So with the memory of presence of other lives, he becomes hollow. When other is present, he thinks herself as different from others. Then he no longer remains an ascetic. His asceticism withers away. The ecstatic unending happiness of asceticism becomes shattered. Then Karma particles overcome him. So we say, 窶連 monk is totally alone.

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In case he has in his mind memory of others, reflection of others, a feeling of others, it means otherliners is still present in him. He is in its grip. He will be free from other-liners physically, mentally and from all such reflections. He has to forget even the feeling of loneliness. It is the very corner of completeness. When he finds this corner, the death moves far away from him. The cover of death withers away. We call it the end of death. Now there is only the light (of soul). When the monk becomes the complete self, he becomes limitless. MONK AND SEA Look at the monk from another angle. A monk is like an endless sea which has no bank. He has got what he wanted, what he deserved. So he wants to hold meeting and liberally provide to others what he got. A monk has no desires. Why he keen to provide liberally what he has? Your question is a good one. He is not keen to liberally offer what he has got. Whatever has filled the centre of his soul, it flows itself breaking the boundaries. It is known as offering liberally. A monk has got so much that there is no other way but flowing the same liberally. DEATH AND SALVATION World and Salvation, Death and Salvation Both the external self and inner self are hidden in death and salvation. There are many books describing the difference between the world and salvation, their kinds, their detailed account and their definitions. The commentaries are strange and numberless. They are strange in the sense that they have created many procedures and prohibitions, doâ&#x20AC;&#x2122;s and donâ&#x20AC;&#x2122;ts. Still salvation is never visible in its true form nor it can be defined. Scholars have spent their entire lives but they cannot explain that salvation does exist. Many books and

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commentaries have been written but salvation is still an ambiguous subject. It could not be finally explained properly. Even now an iota of it could not be defined completely. It was asked from Muni Mayaram as to what is the nature of salvation. He gave a simple definition of it. He did not feel necessity to write a book on it. He did not even collect a large gathering of his followers for this purpose. He said in simple words, â&#x20AC;&#x2DC;the moment you start looking outside it your inner self, you immediately go ashtray, you are drowned in the mundane world. When you see within yourself, divert your attendtion inside, you find salvation. Do not think about salvation that it is such a place where one has to construct a house after reaching there. Salvation means to get merged in the sublime. The asceticism of a monk lies in merging in infinity. HOW DOES DEATH OCCUR A monk never dies. He simply passes through it. Passing through means to eliminate it because he has accepted it for the entire life like his own shadow. When the monk lies down on the earth, his shadow disappears. It means shadow is no more. The elimination of shadow means end of death. How did death occur in case of Muni Mayaram. It is like brief account of the entire story or a memorable reference. His death became a complete historical account. How? This fact is being presented here. After Baroda Chaturmas of Samvat 1968, the reverend monk travelled in almost all the areas of Haryana state. He gave a new message to the people. In this very manner, he arrived at Rohtak. By then Holi Chaturmas was also to start a few days later. He stayed in Rohtak on Hoil Chaturmas. Many Jain organizations

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from different regions came there for the acceptance of the next Chaturmas. They started their efforts in his direction since the monk declares the acceptance for the next Chaturmas on the day of Holi Chaturmas in order to safeguard the ascetic code and follow it properly. In the meantime Acharya Khoob Chand Ji Maharaj alongwith four other monks (great penance Shri Hazari Mal Ji Maharaj, Kasturichand Ji Maharaj, Kesarichand Ji Maharaj, younger Hajarimal Ji Maharaj came to Rohtak. The monks of two groups met each other. The Jain Sangh of Rohtak was happy over it. The exchange of thoughts and mutual discussions was all in a pleasant environment. Rohtak, followers were also very happy of it. They were thinking of his acceptance of request for Chaturmas. In the mean time, the organization from different areas made efforts for chaturmas at their places. In this case the efforts of Jain organization of Delhi is worth mentioning. Respected Acharya Khub Chand belongs to another group and he was independent head of that group. He was free to declare his chaturmas for any place in any region. But he had great faith in Muni Mayaram. He had great affection for him. The proof of it is the fact that he told Jain organization of Delhi, â&#x20AC;&#x2DC;This time the Chaturmas of our guest monks should be in Delhi. I am in this area. The visit of Acharya ji is very seldom. So it is my order that you should have the Chaturmas of these learned monks in Delhi. Ultimately, it resulted accordingly. It is also worth mentioning that Muni Mayaram had himself granted acceptance for Chaturmas of Acharaya ji in Delhi. Without the common code of conduct, how can a monk of another group so forcefully declare such a thing. We had mentioned earlier â&#x20AC;&#x201C; Shri Mayaram maharaj was

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not an Acharaa but the monk of that period were extending to him the respect not less than that for the Acharya. His personality was so much popular and all pervading that everyone was considering him his guide, worthy of worship and citadel of faith. This incident relates to the chaturmas of monks who had come from Malwa region to Punjab. Now listen to the account relating to Chaturmas of Muni Mayaram. The reverend monk who was in the habit of keeping the flame of the lamp of ascetic discipline lighted by his model ascetic conduct, accepted the Chaturmas of Samvat 1969 for Rohtak. He thought of moving ahead. He got down from Jain Sthanak. When he left Rohtak, he felt as if Rohtak has been left forever. He was seeing something strange to happen in the light of his life long ascetic restraint. He was knowing that the death is going to occur early. The death of a monk does not occur all of a sudden or without prior knowledge. It occurs in due course. After leaving Rohtak, he reached near Bhivani. Then he felt feverish somehow he reached Bhivani. The time was passing by. The start of Chaturmas was close by end he had already accepted Chaturmas for Rohtak. What a monk says, it has to be followed for ever. One does not go astray from it. It does not merge in any other statement. He had given the word for Chaturmas at Rohtak. So the learned shravaks of Rohtak. Jain organization came to Bhivani and requested the reverend monk. We understand that keeping your word, you will come to Rohtak even if your physical condition does not allow you to travel. But it is our humble request keeping note of the situation in a discriminating manner that from our side, you are free from it. Keeping note of your physical condition, we withdraw our request, appeal and decision for this Chaturmas at Rohtak.

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The Shravakes of Rohtak then left for their place. The reverend monk stayed at Bhivani and the Chaturmas started. See the change in fate. His condition improved. His lectures sharted in the same manner as if he had given the assurance for Chaturmas at Bhivani. His lectures were held daily. Just as every one is happy and gets up at sunrise, the daily spiritual lecture of Muni Mayaram was creating a great awakening among the people of Bhivani. In this very trend, the Paryushan period started. The people of Bhivani both Jain and non-Jains, the learned and the common ones, without any reduction of caste came there like the waves of sea to attend his spiritual discourse. The Paryushan period passed in observance of recitation of Namokar Mantra penances, self-restraints, Samvar of the like. The annual day of Samvatsari was also celebrated in this manner. After that, persons from various towns and villages started coming there to exchange pardon for mistakes if any committed during the year. They were interested to know about the health of their worthy monk, to see him and to seek pardon from him. The eloquent speaker, reverend Muni Mayaram remained almost in good health till the conclusion of Paryushan celebrations. The auspicious day of Samvatsari also passed. The reverend saint was, however, closely and deeply looking into the moment of death. Shri Gokal Chand jeweler of Delhi had also come to Bhivani with the visiting Shravaks. He was not simply a devotee of Mayaram Maharaj. He was himself a scholar of scriptures and a deep thinker. He had engaged many time in spiritual discussions with Muni Mayaram. Normally he used to spend great time with the reverend saint. But this time he had come to Bhivani to spend the

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night with the reverend saint. He requested the following day. Please grant me permission I would have remained with you for a long period. But I am compelled by the circumstances as I have to attend the court tomorrow. The moment the reverend saint heard the word peshi (attendance in court on a particular date) he thought it proper to express what he was looking into during the last six years. He said, Gokal Chand, you are in a hurry. Almost the same hurry is to this physical body (to depart). Your date is tomorrow and my date is a day later. It is a matter of concern. It is true in all the three periods. What you have to keep in mind is that after my departure, you keep in mind progress in spiritual activities. You provide methods of progress in life of selfrestraint among the monks. This is your wealth. This is the common wealth of both of us. There is no discussion of myness and yours in it. For the last six years, I have withdrawn myself from external world completely. The speed of death is very slow. So I did not think it proper to talk about it to anyone. But I do not feel it proper to keep it as a secret. Gokal Chand became sad when he heard it. He thought, what the reverend saint has said about his approximate end, is the gospel truth in his hour. But it is going to be a drastic moment for the normal devotees. With this contemplation, he started coming down from the Sthanak with a heavy mind. His movement was extremely slow. He was very learned but his heart was full of sadness and his eyes filled with tear. He had just come down when he saw Shri Faqir Chand, a Shravak of Bhivani. He saw Gokal Chand in tears and so became worried. He asked, 窶郎ou are a Sober person. Tears in your eyes indicate that something worse is going to happen. Please tell me what is the matter.

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Gokul Chand wept bitterly. Later consoling himself, he divulged the truth and said, ‘You are a responsible Shravak of Bhivani. It is very piercing to listen. But it is a fact that Muni Mayaram has now made the complete preparation for approaching death. He has apprised me about it in plain words. So you make preparation from your side about that moment.’ Shri Faqir Chand said at once, ‘You have narrated what you have felt in your estimate. It cannot even be imagined. But we do not believe that it shall happen so soon.’ On the sixth day of bright fortnight of Bhadon, the reverend monk delivered his lecture as usual. The audience dispersed. At noon, the reverend saint arranged a meeting of his monks. He directed his monks to practice spotless life of self-restraint and said, ‘O monks! Just as the reflection of the sun sometimes change into a small quiet, stable drop, similarly I am looking at the reflection of death for the last six months. Now there is no longer the capability in the physical body to maintain itself. I am seeing in it complete reflection of death. The entire philosophy of Mahaveer is centered on the moment of death. This is what he said, I say and all the Tirthankars had said that, ‘A saint passes his life to practice his self-restraint his ascetic discipline. He lives for welfare of others. When the physical body becomes incapable to discharge these two functions, he should happily, discard the body. Now the physical body which is known as Mayaram shall merge in the earth of this town. So you do not feel sad even for a moment. Death is the most ecstatic moment for a monk. It is the day of the test of ascetic practices of fifty, sixty or seventy years. Know it as the moment of examination. So, he dispersed the meeting of monks.

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The reverend monk engaged himself in self study. The night started. The monk went to sleep. The second quarter of night commenced. The monks found, ‘The reverend monk is still engaged in self-study. The next day started. They saw, ‘Now he is not studying. He is totally silent.’ The lecture on the eleventh day of bright fortnight of Bhadon was delivered by other monks. That day he neither talked to monks nor to householder devotees. He had already told his monks ‘I shall observe silence tomorrow and I am on fast. The householder had considered him in fast that day while the monk had considered him on fast and practitioner of silence on that day. When the sun started shining, the monk saw, He has become totally stationary. His pupils are not moving. There is no movement on his face. It was appearing as of the reverend monk is completely in sublime meditation. The setting sun started its golden aura over Bhivani. The time, for Pratikraman started. The practice of pratikraman is essential for monk. But reverend Muni Mayaram had arrived at the later stage. After conducting pratikraman the monks came to seek pardon from the reverend monk. It appeared as if the reverend monk had conducted his meditation. The monks bowed to him and sought pardon. In the very next moment, he went in state of meditation. It was eighteen minutes past seven in the evening when the reverend saint breathed his last. INFORMATION ABOUT DEATH In a few moments, the information about the death of the reverend monk spread in the entire town. Whosoever heard it, he became stunned. The departure of their citadel of devotion was causing extreme pain to them. Thousands of people felt deeply dejected and rushed towards the Sthanak to see his ephemeral body.

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The senior Shrawaks of Jain organization were already expecting the sad moment for the least two days. They were praying from the core of their heart that it may not happen and that what they have heard may just turn into a dream. But the truth could not turn into a dream. It was to happen and it happened. â&#x20AC;&#x2DC;A great practitioner of ascetic discipline has embraced sublime death with courage and total awakening.â&#x20AC;&#x2122; This thought generated courage in Shrawaks to endure this difficult moment. With sobbing heart and controlling their mind, the leading Shravaks acquainted the people about the preparation made by them, secretly for the occasion. Thousands of people bowed to the unique farsightedness and the proper understanding of the intelligent Shravaks. All of them applauded with devotion. Thereafter the entire organization engaged itself in preparation for the cremation of the reverend monk. Far off and nearby towns and villages were informed about the demise of the reverend monk. In those days expert horse riders were performing the duty of carrying messages to distant places. Many such riders engaged themselves in the work. Information was sent to distant places, such as Patiala and Amritsar. At the fixed time, thousands of devotees had gathered in Bhivani to join the final procession. They were in tears at the permanent departure of Mayaram Maharaj. Bhivani town was thundering with shouts applauding the reverend monk. His dead body was placed in a palanquin (viman). Thereafter the final journey started. Both Jains and non-Jains joined that procession with a sense of deep devotion. An account of that scene as heard from the devotees who witnessed it is as follows : When Muni Mayaram died, persons who had come from various places located nearby and at a distance

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placed Shawl, coconut and pieces of sandalwood at his body depicting their devotion to him. Eighteen bullockcarts had filled with that material at his cremation. You can imagine from which province, regions, areas, cities and villages the people must have come in large number at that time. It depicts the devotion of the masses towards him. He won the epitome of their faith and devotion. About a century earlier, the reverend monk had died. But can we truly say that he had disappeared from this land. The song of soul, the song of his ascetic restrained arising from his life form is murmuring in me, you and the entire devoted public even now and we can listen it. Centuries will pass but music coming out from that great soul shall not die. How can as ephemeral thing being an end to the permanent one.

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DEVOTION

uni mayaram was the centre of devotion of devotees spread all over India. But the ultimate center of his physical body was Bhivani. His physical body by merging in the golden dust of Bhivani town has turned this land worthy. ✫

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Bhivani is a prosperous town. It was blessed by Muni Mayaram. It received the abundant wealth of his thoughts. This wealth was received by both Jains and non-Jains. Both of them got the nectar of his blessings. It made them rich in wealth as well as self-restraint Shivanath Hartal, a non-Jain, got constructed a beautiful monument of Muni Mayaram at the site of his cremation. Such a construction through a non-Jain of Vaishnava Sect is an important event. It is a direct proof of the devotion of people of other faiths in him. Shri Mayaram Maharaj had worked not only for the uplift of Jains. He believed in practicing self-discipline among all human beings. One feels highly pleased to see the memorial got built by a Vaishnav devotee. There are memorials of Jain monks at various places in India but this memorial at Bhivani is a memorial in the true sense. It is in an area of 27 feet by 27 feet. In the centre there is a huge platform. There are three gates of the memorial. On four beautiful pillars is his memorial which is worth seeing. In

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his memorial his foot prints have been depicted. Near those foot prints, there are the footprints of Mohar Singh Ji Maharaj, his grand disciple. The memorial at that memorial ground clearly depicts the true meanings of the word ‘sublime meditation’ near the footprints. There is a small entrance to a cave. While entering it, it appears as if we are arriving at the memorial of a monk who had died 50 years earlier. That small entrance at the centre of the four pillars leads to a spot after going down back fifteen steps. When the visitor sits there he feels that at such like desolate places the monks of India were practicing penance in order to shed their Karmas. The inner mind of the creator of that memorial must be awakened. So in that case he got that seat built as a symbol of ascetic practice of the reverend monk. ✫

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Muni Mayaram during his ascetic life wandered in entire India. He was bringing home to the people the reality of the world. He wanted them to be vigilant so that delusion, sensual attachment and worldly desires may not overpower you and swallow your soul like a serpent. The night watchman simply shouts that one should remain cautious and then moves ahead. Shri Mayaram Maharaj was creating this awareness among the people with lectures and then he moved ahead. Filling their mind with such a vision, he moved ahead. Near the memorial on a wall, the following message is inscribed. “The meaning of the couplet in the message is as under.” A person is sitting in the posture of a monk. He has put on white or coloured clothes. In case his mind is engaged in evil thoughts, in bad desires, in thinking ill of

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others and the feeling of jealousy has not eliminated from his mind, he is simply deceiving the people by putting up the posture of a monk, a noble saint. He shall not get any benefit from it. The bullock of the oil crusher goes on moving after his eyes are covered with a strip (a piece of cloth). He becomes extremely tired due to continuous movement. He thinks that he must have covered more than fifty kms. (100 miles). But the moment, that strip is removed from his eyes, his false notion withers away. He finds that he is at the same place where from he had started and he is standing there. In his entire life, Muni Mayram talked about selfrestraint in order to serve them from such as hapless condition from ill feelings and evil thoughts. WELCOME When a monk discards his body, even then the people bow to that body with a sense of devotion. What the vision is there in this salutation. It is important to understand it. Salutation, faith or expression of gratitude is the personal contemplation of a person. The person to whom one has expressed salutation, has never expected it nor has desired his devotion. He simply bestows, liberally offers. He knews only to offer. He does not think or look at the person who is receiving his offerings. Whose purpose is that offering serving? He simply gives. In case even for a moment he may expect praise or salutation from others, you should take it as if the entire ascetic discipline has gone away. The beads of rosary prepared with great efforts have scattered. Then age or pride will germinate. The most popular reverend great Saint Sh. Mayaram had practiced extremely spotless ascetic discipline in his life. So, the people expressed their gratitude towards him by calling him centre of extreme devotion and deserving salutation of the masses. His

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ascetic practice was expressing the same attitude towards him by calling him centre of extreme devotion and deserving salutation of the masses. His ascetic practice was expressing the same attitude towards one who worshiped with devotion and the one who attacked him with a sword. Bhagwan Mahaveer gave a unique perception to the entire world. He did not behave that God is the guardian of the world or is the great power controlling the world. He had addressed the human beings in distinct words, â&#x20AC;&#x2DC;O human being! To which side are you running? No one can benefit you. You are yourself God. Your soul (in purest form) is God. In order to make others understand this essential supreme substance, he further said, Karma is the subtle bondage that cannot be seen with the physical eyes. Soul is in its bondage. Karma is not your characteristic. The soul is covered with the waves generating due to anger, ego, deceit, violence and falsehood in the mind. You remove them. Then you will become detached. Then the difference between soul and God will vanish. You are the God (the purest soul) that has no beginning (and has not taken birth through any one). Muni Mayaram had accepted this statement of Bhagwan Mahaveer completely in his life. He had followed this perception himself and he has introduced it among the masses. He was engrossed in penance and self-restraint. So, Jain organization believes that he was a model of penance and self-restraint and offered their gratitude and devotion to him. Muni Mayaram practised this philosophy for thirty five years continuously in his life. We express our gratitude to that practice. The writing of life-sketch of Muni Mayaram is simply a means of expression of that gratitude. We also bow to Muni Mayaram because he is the memorandum of our gratitude. We are bowing to him because he wandered from village to village visited from

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one house to another, from one person to another and turned him worthy in the fire of penance and austerities. He had given them the support of self-restraint, so, that he may not develop pride in his mind about his austerities and in that state may not lose, self-restraint and discard the life of self-restraint. To express the gratitude, the poet in a feeling of deep devotion has said in a couplet which mean as under. “We all joining our mind full of gratitude with these words may bow to that great monk and be blessed.”

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