||DANAM HI BODHISATVASYA BODHIHI||

The Bodhi (knowledge) of the Bodhisattva resided in charity, i.e. renouncing even the fruits of charity.

The Bodhisattva has to take a resolution that 'he shall fulfill the desire of the others immediately without thinking or expecting any returns for his actions.

Renouncing the abundant and plentiful is not Dan Parmita. One has to renounce all those things for which the mind has maximum attachment for the sake of others. Only this shall result in purification of the mind. Only by practice, can one possibly engage in charity and facilitate the creation of jealousy- or hatred-free mind. 'If my mind is desirous of Nirvana (Salvation), I shall have to renounce all what I possess', is the resolution to be adhered to without any predilection".

(2) SHEEL PARMITA

Acharya Ashwa Ghosh has, in the following manner, explained 'Sheel' -

|| SHEELNATA SHEELMITYUKTAM || because it has been brought regularly into use and conduct, it has got the name 'Sheel'.

(a) Panchsheel (i) giving up of animal slaughter (ii) abstinence from stealing and larceny (iii) abstinence from intoxication (iv) abstinence from immoral acts (v) abstinence from untruth The above mentioned 5 factors are the ones that result in strife, turmoil and destruction in this world. Only by adhering to these 5 points can one facilitate the growth and development of Humanism.

So, it is in the best interest of this world to adhere to these rules for peace and happiness. No society can attain peace and stability neglecting the importance of morality and good conduct.

SHEELAM HI KARANAM SAUMYA KANTAR EVA DESHIKAHA
MITRAM BANDHUSHCHA RAKSHA CHA DHANAM CHA BALAMEVA CHA|
YATAHA SHEELMATAHA SAUMYA SHEELAM SANSKARTU MARHASI||

When in a forest, the only hope is the guide; in the world, the only ray of hope is 'Sheel'. The few friends of Sheel are friends, safety, wealth and might. It is very important for the Sadhak to adhere to the above mentioned points. He should be ready for renouncing everything including one's life.

The Buddhist Sadhak has to practice meditation regularly by reciting in the following manner.

AHO BAT ME SHEELANI AKHANDANI ACHIDDANI
ASAMBALANI AKAMMASANI BHUJJISSANI VINJUPPASATTHANI
APRAMATHANI SAMADHISAMVATTANIKANITI ||

"May our character be one, free from lacune, and be free from sin and be pure. May our character be an inspiration of our inner voice, may all the intelligent people approve it, may it be free from avarice, lust, greed and self-conceit. May it be satisfactory.

(b) CHITTA-PARIKARMA

It is the mind where all the good and the bad i.e. evil take birth. Unless the mind is pure, no one can ever be free from sins in the real sense. Violence, larceny, licentiousness are the demerits from which one should refrain. But people free from these qualities also, at times, have attachment for evil and sins. To cleanse one's mind, it is essential to adhere to the 'Chitta Parikarma' or 'Chitta Shodhan'.



Acharya Shantideva says - "How many of your external enemies are you going to stay with? Control your mind and remove anger and lust, automatically all the enemies shall perish. It is, after all, not possible for us to control the external things. But once the mind is purified and stabilised, we shall get the anticipated effortlessly.

For this the mind has to be controlled and anger, lust and greed should be suppressed. The 2 methods to purify the mind are (i) Smriti, (ii) Samprajanya.

Constantly recalling and remembering the prohibitions is known as Smriti. Because of this, the person realises the truth and does not tread on the wrong path. The mind becomes conditioned and does not allow the unanticipated to enter.

The incessant survey of the mind and the body is known as 'Samprajanya'.

Practicing these two things, the mind can be brought under control and eventually one can attain divine knowledge. Only after the mind becomes purified, can the sublime emotion of maitri and bandhuta (friendship and fraternity) takes birth.

(c) KSHANTI-PARMITA

One of the anti-humanistic, ominous forces ruling the world, is anger. To eliminate this demerit, the Sadhaks should adhere to forgiveness and compassion. Although all curse you, ill treat you or abuse you, you should not become violent, aggressive or resentful. Moreover, after this one should not develop any ill will against the others. This is known as Kshanti.

Referring to this, while giving a sermon to a Buddhist Bhikshu named Mauli Phalgun, Bhagwan Tathagath said:

If some one criticizes you on your face, you should control yourself and condition yourself by saying -

"This shall create no bad thoughts in my mind, we shall not abuse anyone, we shall think of the good of others, we shall free ourselves from hatred and fill our mind with sublime emotions of maitri". "If some one hurts you with a stick or his hands, you should not respond to this as a lay man, on the contrary, you should condition the mind by reciting the above lines."

Just as the same way as the earth does not resent anything pure or impure thrown on it, one should become like earth, free from ego, pride and anger. It is said in Bodhicharyavatar---------

NA CHA DVESHSAMAM NA CHA KSHANTISAMAM TAOAHA
TASMAT KSHANTI PRAYATNEN BHAVYED VIVIDHAIRNAY AI||

There is no sin as hatred, no penance comparable to forgiveness. That's the reason why one should put effort and practise forgiveness.

There are 3 types of Kshanti- (a) Dukhadhivasana Kshanti
(b) Parapkar Marshana Kshanti
(c) Dharma Midhyan Kshanti

(a) DUKHADHIVASANA KSHANTI:- When the mind is free from dilemma or sorrow, despite adverse conditions and mental situations, it is known as 'Dukhadhivasana'. To suppress or eliminate these bad thoughts emerging out of mental imbalance, one practises to be happy and joyful. This mitigates the dilemma of the mind.

(b) Parapkarmarshana Kshanti:- To forbear the bad done to ourselves by others and not to retaliate at any cost. This is known as 'Parapkarmarshana Kshanti'. When others do hurt the others, we become angry. Suppressing this anger on good thoughts is Parapkarmarshana Kshanti.

(c) Dharma Midhyan Kshanti:- One can practice forgiveness and forbearance by contemplating on the divine revelations in religious texts and analysing the fabric of objects. Realising that, everything in this world is momentary and decay-oriented, it is simply useless to while away time on being resentful and angry. Detachment from material things and the body is another way to attain peace and harmony. Happiness and pain both do not exist in reality. They are just different states of the mind, which are self-imposed. What happiness shall one get if he desires some one's misfortune and incidentally it does occur.

In this way, one can condition the mind by seeking recourse to Kshanti, Only then shall peace dwell eternally in the world.