FIVE MAHAVRATS ACCORDING TO HOLISTIC SCIENTIST

Oct 01, 2014

In the present day society austerities (‘Vrat’) are generally practiced outwardly as involuntary rituals. Under the circumstances the intended purpose of austerities, to ignite alertness-aloofness, is generally lost.

A free willed austerity in outward & inward conduct of an Aspirant, with dedication and sincerity, towards a singular aim for liberation or emancipation, is termed as ‘Vrat’ in its true sense.

The Aspirant takes a sacred vow before the ‘Enlightened Being’ for the extrinsically as well as intrinsically diligent performance of the austerities form the bottom of his/her heart so that the same becomes the part of his/her being and at the same time gets devoid of hypocrisy, mistrust, sensual indulgence and skepticism. i.e. the austerities become natural way of life of the aspirant so much that he/she does not carry a sentience of conducting the ‘Vrat’.

Let us give a glimpse of the Mahavrat/Anuvrat in its relative as well as its real form as revealed by Holistic Scientist to the world.

There are five types of Mahavrat. They are (1) Non-violence (Ahinsa), (2) Truth (Satya) (3) Non-stealing (Asteya) (4) Dispossession of worldly belongings (Aparigrah) and (5) Celibacy (Brahmacharya)

The above five Mahavrats  are generally meant for Sages and Saints who have renounced for their homes and/or worldly possessions in search of Eternal Truth but when performed by common devotees who still have their homes, worldly possessions, families, social obligations etc. they are termed as Anuvrat.

(1)   Non Violence (Ahinsa)
In popular parlance non-violence means not to injure and/or kill any sentient living being but to protect them and conduct activities to relieve their pain or miseries..

There are two aspects of Ahinsa:
a)      Dravya Ahinsa which is visible in outward form and results into meritorious deeds (Punya) because the aspirant carries a conviction or inward sentience that he/she is indeed doing well to other living beings.
b)      Bhav-Ahinsa which is predominately an inward conduct not to injure or kill or hurt any living being through mind-speech-body. Such aspirant is always conscious and careful of not hurting the feelings of other living beings.

But the true import of non-violence is an aspirant of ‘Pure-Self’ respects with reverence the Eternal Being (atman) embodied in all forms of life, without giving importance to their outward forms. An aspirant conducts his/her activities in such a way that his/her mind-speech-body existence does not hurt inwardly or outwardly any living being. Such an aspirant is devoid of any sense of doer-ship and or possession in his/her intrinsic and extrinsic conduct.

Non-violence in this form is commendable and  is indeed an act of bravery, which could be termed as true non-violence.

(2)   Truth (Satya)
In common parlance, what one considers right, as distinct from wrong, is termed as truth. However, opinions may vary as to what is right or wrong, since the same depends on individual view point, which may not represent a fact at all times.

Even when what is right or correct is spoken, the same is advisable to be short, sweet, unambiguous, untainted with likes or dislikes and free from ego, as not to be harmful to
others or hurt others or hurt other feelings. Such a conduct in common parlance could be considered nearer to truth. \

In reality, the absolute truth could be heard from the words of a fully ‘Enlightened Being’ only, who has welfare of all living beings at heart and who is devoid of ego and self identity. Such truthful words emanate fro the ‘Omniscient’, who indeed has conquered all sensual feelings, ego, attachments, illusion etc. and who has abidance in ‘Pure-Self’ alone.

(3)   Non-Stealing (Asteya)
It is said by the Sages that the people get what they truly deserve as per their destiny, in accordance with the universal law of nature. A sentience (Bhav) to steal from others, springs from desires, wants, cravings, to possess and acquire by unfair means without adequate effort.

The intention not to steal or not to acquire possessions, which are not deservedly due, is a ‘Vow’ of Asteya or Non stealing. A true ‘Vow’ of Asteya  taken in the presence of Guru (Spiritual teacher) has to be with total sincerity and humility, not to have possessions, which are not rightfully due or not to snatch from others their belongings by unfair means.

The aspirant of Asteya Vrati conducts himself, as per the ‘Vow’ with diligence and sincerity through his/her mind of speech and bodily existence. Such a Vrati constantly inquires inwardly, while conducting his/her worldly activities, so that he/she does not become a recipient of possessions which are not deserved truly to him/her.

(4)   Dispossession of worldly belongings (Aparigrah)
In popular parlance, ‘Paragrah’ means material possessions viz. wealth, property, family and all other belongings and ’Aparigrah’ means renunciation of all worldly belongings and adoption of path of austerities as per the discipline of Sages. The performer of such an ‘aprigrah-vrat’ still carries an inward conviction that he/she has indeed renounced worldly belongings resulting into further causations.

The true import of’Aparigrahi’ means abidance in the ‘Pure-Self’ alone and remains unaffected by worldly belongings including ownership of mind, speech and bodily existence.

The aspirant who has freely willed to take ‘Aparigrahi-Vow’, is not affected despite having formal worldly possessions or without it, because he/she has abidance in the exalted state of ‘Self’ alone, where sentience of neither ego nor possession exists.

(5)   Celibacy (Brahmacharya)
In popular parlance, the practice taking a vow of celibacy is not to be in intimate contact or live with the opposite sec and avoid sensual pleasures. Part of the conduct in this ‘Vow’ is directly related to the destiny of an individual (Uday Karma) and as such may not be the result of spiritual efforts.

According to Holistic Scientist (“Gnani-Purush”) this is not enough to be considered as Brahmachari  because an individual who practice such a ‘Vow’ nurses a feeling that there is pleasure in the female’s body and vice-versa, then he/she is not celibate in real sense of the term.

The true import of celibacy means there is no pleasure either in the male or femaile body but true joy/happiness lies in the ‘Pure-Soul’. i.e. the pleasure does not lie in the enjoyment of sex is called real ‘Celibacy’. ‘Real celibandcy’ does not mean renunciation of man or woman only, but constant and total abidance in the poisesteadiness, stability of the ‘Supreme Self’ after the devotee has mastered ‘Sacred Vision’ (Samyak Darshan)  under loving care of  “Gnani-Purush”.  Such aspirant of celibacy has realized the true import of ‘Who am I?’ as well as ‘Who am I not?’ The conduct of such aspirant is mainly centered towards an ultimate aim of liberation by dwelling in the ‘Pure-Self’ and overcoming all the natural happenings with equanimity and understanding.