Acharya Mahashraman
Transformation (bhava) is the nature of consciousness. There is not a single entity in this world that is completely devoid of transformation. Even the liberated soul itself does not transcend this reconstitution. Bhava can be the outcome of either the active state of past impressions or the destruction of the very same state of impressions. In Jain terminology it can be expressed as - the bhava may be the result of either a rising state or the dormant state of karma.
Mohaniya is the root of karma from which all worldly attachments originate. Anger, greed, fear, fun, and many more are its by-products. Ego also is a family member of Mohaniya karma. It is considered seventh in eighteen types of sins. It can also be identified as arrogance or pride. It is an evitable bhava, which is also an impediment in sadhana.
'Ego' or the feeling of T is accepted as an evil. This conclusion requires critical analysis. How can 'ego' or T be an evil in common everyday life? Who does not say, 'I go', 'I eat', I will do this' etc. In Agam we find the statements of Bhagwan Mahaveer, 'aham puna goyama evamaikkhami' - 'Gautam! I say this'. Does the use of T reflect feeling of arrogance? A veetrag is never arrogant. He does not possess ego. Therefore, it cannot be accepted that use of T signifies ego only. The usage of T with pure feelings to manifest the truth can never be the sign of ego. But of course, self-edification with the intention of name, glorification, personal status and fame is definitely signs of ego and arrogance. It is a thought process which needs to be abandoned. Conclusively, ego can be defined as an ambition and the parallel effort to have admiration and reputation.
Usually admiration and fame is dear to everyone. No one likes to be criticised. Whenever our pride gets hurt, anger arouses in the mind. In such situations, ego becomes the cause of anger and rage. Generally speaking, man expects recognition for his efforts. Although this thinking is not so bad in and of itself, it could potentially have negative ramifications. The person, who expects more accolades for his work done or even for no work, is regarded as of low category.
The second or the middle category is of the person who expects fame and recognition equivalent to his contributions to society. The person, who works selflessly and does not seek out accolades for himself can be said to be a person of the highest level. Such people are of great spiritual virtue. If the ambition of name and fame are dismissed and only the feeling of service exists, he will accrue abundant spiritual benefits.
There are many people who donate and sponsor financially, but rarely will we find people who contribute without the expectation of recognition. After donating for the construction of any community centre, the donor expects his name to be engraved in main area in large fonts, so that people know about his donation. If such donations or charitable outreach are free from the expectation of name and fame, then they become pure and of high quality.
It is true that one who renders his services is recognized. The volunteers are appreciated for their services. The value of the work is much more magnified if the volunteer does not expect any praise for services rendered. Even the admirer should also be careful about that excessive praise does not harm the receiver due to such level of attention. The praise should not stimulate the hunger for name and fame. The hunger for recognition can be addictive. In such situation the person works only if he gets admiration, otherwise, he does not want to work.
One should not long for praise for every little thing that he does. During the rising period of Terapanth two monks, Muni Thirpal and Fatehchand, once took a journey to Kota. After hearing of their praise, the king of Kota planned to meet them. As soon as the monks came to know about the king's plan to meet them, they left the city. They said Bhikshu Swami is our Acharya. It is better to visit him, because we are just ordinary monks. They were such monks who did not desire any undue attention or respect. Although, it's not always true that meeting with the king and the like is motivated by ego. But the intense instinct of self-recognition can be dangerous for a spiritual practitioner. It is said in Rajasthani literature:
Khati badhva de nahi, jyun van me vanray Tyun sadhak ki sadhana, khyati det khapay
It means that as a woodcutter does not let the tree grow in the forest, similarly the ambition of fame does not let grow the sadhana of a sadhak.
In Sanskrit also it is said-
Abhimanam surapanam, gauravam ghorarauravam Pratishthashukarivishtha tray am tyaktva sukhi bhavet
It means pride is like drinking liquor. The feeling of prestige of low level is like hell. The feeling of reputation is like the stool of a pig. By giving up all three attitudes man can become happy.
The desire for reverence and respect is the sign of a worldly (mundane) soul.
There are eight types of ego - ego for tribe, dynasty, strength, beauty, fasting, knowledge, benefit, and luxuries. Having ego of any type mentioned above, causes low-status determining (neech gotra) karma. On the other hand, humbleness in such situations leads towards purity of the Soul and high status determining Karma (uccha gotra). As we find in the Sanskrit verse:
Abhivadan shilasya nityam vriddhopasevinah Chatvari tasy vardhante ayurvirdyayaśhobalam.
The meaning of this verse can be summarized as - the person, whose heart is humble and behaviour is free from ego, earns merit and earns favourable situations such as - long life-span, knowledge, name, and strength.
The effect of ego is described in Dasvaikalika sutra as: 'mano vinayanasano' - ego ends humility. On the other hand the antidote is suggested as 'manam maddavaya jine' -combat the ego through humbleness. If the contemplation of humbleness is practiced consciously, then ego can be refined.
It is next to impossible to read others mental pattern. A common man definitely cannot do so, yet on the basis of a person's behaviour, someone can guess or understand.
There have been many monks in Terapanth, like Muni Khetsi ji (satyugi), Mantri Muni Maganlal ji etc. We can learn many qualities from them like devotion for guru and modesty. I am recalling one more saint, Muni Nemichand ji (from Bidasar). I have seen him in my childhood. He was endowed with devotion for his guru. Though, Muni Nemichand ji would travel apart from his guru, yet whenever he would get chance to stay with his guru, he was always alert and active in the service of him. However his service did not begin and end with his guru. He was also very careful in helping out his accompanying monks. He was a union of modesty, straightness and being in service of others. I personally feel this is the case. Guru also feels gratified for such devoted and modest monks. Nemichand ji was one of the group leaders within the order; he was spiritual and frank.
A disciple should develop a high level of coherence and devotion for his guru so that he can sacrifice his life for guru if the situation demands. It is advocated for a man to try to melt his ego through various techniques like practice of Anupreksha (contemplation) and the study of spiritual literature and the like.
