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THE ART OF POSITIVE THINKING
command of Rishirai from Mewar to Jaicharya: “Procccd from Bidasar to Bikaner!" It presented serious difficulties to the monks. Also to the camp-followers. Anything could happen. It posed the greatest danger to life itself. And a very critical situation arose soon after the foot march began. We have on record Jaicharya's word for it. On the very first day a fierce dust-storm threatened to bury them alive! The alarmed travellers gathered round Jaicharya and respectfully said, "Sir, it's a question of discipline. The Acharya's word must not be slighted, but perhaps a way could be found so that we are not guilty of disobedience, but at the same time we avoid this seemingly fatal journey." Jaicharya said, “Let rustics and slaves find excuses for evasion! I am going to carry out the Acharya's command!"
All evasion is vain. The intelligent man boldly confronts the issuc. He ever keeps his aim in vicw and steadfastly works for its fulfilment. But we do need a sound doctrinc with which it is possible to avoid reaction and to turn the tide thereof.
A sound basis for action evolves through practice. There can be two kinds of support - theorctical and practical. Both have their utility
The ancient Preceptors have laid down specific maxims for the ascetic's daily conduct. They say, "In such and such situation, seek refuge in such and such maxim."
A particular situation arises, For instance take food. The right kind of food is not available. How to appease one's hunger? The relevant dictum reads: "It is my dharma (moral duty) to endure hunger in a particular situation. It is my dharma not to eat anything uncatable. If the right kind of food is not available, it is my dharma to go fasting."
Somebody utters hard words, indulges in downright abusc. Anger is the common reaction in such a casc. Onc gets agitated. But a sound maxim might save one from falling. In this context a very important doctrine was laid down: "Whatever another says, in whatever way, however uncomplimentary and hard, go into it: find out the truth or falschood thereof. ‘Am I really guilty of this? Is there any truth in what is being said?' If there is, anger is out of question. Rather one should say to oneself, 'This man is spcaking the truth. I have been negligent. I have unwittingly committed a mistake. I must simply accept this fact. I'll tell my accuser that he is right and I'm guilty. If what is said is not true but the result of illusion, sheer imagination, one should say to oneself, 'What is being said does not apply to me! Why should I bc agitated for nothing?" This is sound doctrine. "If it is a fact, I must simply accept it. There is no room for anger. If untrue, it does not apply to me. Either way I need not be agitated." If carried into practice, this doctrine would help one avoid many a pitfall; one would not
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