If you remain silent about your deeds, will those deeds speak better about you?

- Tribute to Amrit - Acharya Vijayarajaratnasuri

There is a famous saying in Sanskrit, "Influence of Achinso hi Mahi-Mantraushadhi:". Gems like Chintamani or Suryakant-Chandrakant, special mantras and herbs that give miraculous results: the effect of these three is unimaginable. If Chintamaniratna or special mantras complete the desired functions, then miraculous herbs cure the ailments of physical ailments.

But ... Sabur? It is a fact that only if these three are pure and pure can it show its power. A gem does not become fruitful if it has kakapadas આં if it contains traces of impure elements; And if there is a little confusion in the medicine, it cannot cure it. Taking the third of these pharmaceutical statements into a modern perspective, for example, in the second wave of the Corona epidemic, the demand for 'remedicator' injections has skyrocketed, leading to scandals. These adulterated injections did not work at all and after taking them, a large section of the population could not die. This shows that even powerful materials fail where there is confusion.

Simply, the same thing that applies to the above three influential things applies to Atmasadhana-Dharmaradhana. That is why the author of 'Adhyatmakalpadrum' appears in the eleventh book on the subject of Dharmashuddhi. What they explain in this right is reminiscent of the English proverb, "Pay attention to the quality of your actions, regardless of its quantity." Pay more attention. The author presents this so clearly that it is very easy for us to understand what vices should be avoided in order to elevate the quality of Dharmasadhana-Aradhana. In the second verse of Adhikar, he describes the vices of worship as follows: -

Shaithilyamatsaryakadagrahakrudho, - Nutapadambhavidhi Gauravani Ch;

Pramadmanau kuguru: kusangati :, shladharthita va sukrutte mala ime.

This verse shows thirteen vices that defile Dharmasadhana. We cannot analyze all of them here due to space constraints. But let's consider some of these flaws: The first flaw is laxity. It is called laxity to do the aradhana-sadhana in a way that nourishes the well-being of the body rather than in the way it should be done. For example, if Kayotsargasadhana is to be done while sitting for comfort, then it becomes laxity. In the same way, if the ritual is performed in a hurry, it is called laxity. In a nutshell, it can be said that in spite of having power, even those practices which do not run in a timely manner are considered lax. The self-sacrificing devotee should stay away from this relaxation.

The author has shown another vice of sadhana, jealousy. Suppose you have done some great penance. But if the other person has done the most intense penance than you, then your approach at that time must be to approve-appreciate that other person's special penance. Oops! Why only the one who does special penance from you? Going forward, your attitude towards those who do less than a little penance should be one of approval and appreciation. One should not despise the one who performs low penance, one should not be jealous towards the one who performs best penance. If there is no such noble approach, then what is the harm to be done instead of the benefit after worshiping the religion? So read the eye-opening event inscribed on the pages of these scriptures:

A queen named Kuntala was so interested in the devotion of Paramatma Jineshwar Bhagwanto that for hours on end she would worship the Lord - make up the body - adorn the Jinalaya. According to the custom of the time, her husband Rajvi married other princesses. Kuntala also started teaching Prabhubhakti-anatomy to Sapatni Rajrani. The new queens were extremely simple minded. So she instinctively joined in this devotion to the Lord.

After a while, it began to happen that the queens spontaneously began to do better devotion to the four syrups than Kantalarani. As his house became better than Kuntala's Jinalaya, his daily devotion to Kuntala became more valuable. Of course, in the distance of the queens, there was not even a lash against Kuntala. She considered it Gurustha. What happened was instinctive.

But the fire of jealousy began to burn inside Rani Kuntala and she said, 'How can it be tolerated that the queens whom I had taught devotion to yesterday started doing devotion superior to me?' She didn't say anything openly. But was constantly burning from within.

This tragic feature of jealousy is that it burns the person alive. The fire of the grave burns the dead, while the fire of jealousy burns the living. A few years later, Queen Kuntala died in this jealousy. Shortly after her death, a new phenomenon took shape, with a bitch constantly circling around the queen's flock. Even if it is removed, it will come back there. The astonished Queen Vrinde once questioned the bondage with the bitch during the yoga of the special Gnani Bhagwant. The queen was shocked by the answer. Gnani Bhagwant looked at Gyanbal and said, "This bitch is none other than Rani Kuntala's soul. Due to your constant jealousy, it has got the incarnation of Trinch and it revolves around you due to the dense rites of pre-birth.

Let us now briefly look at the other vices of Dharmasadhana mentioned by the author. This includes Kadagraha. Kadagraha means 'what one believes is true and the belief of all others is wrong'. In fact, such a noble approach to 'true is mine' should be in the realm of religion. Instead, this prejudiced approach to "my own truth" creates sectarianism in the field of Dharmasadhana.

Even today, there are many contractors in the field of religion who have a strong influence on this bigotry. Consider it as a defilement and the prudent pious soul should stay away from it ... Another defilement is repentance, that is, repentance. Whether it is charity or penance: even if it is a little difficult to do, there is no need for a small repentance after doing it, but only approval. It is to be remembered that after giving alms, Mammanshet built Danantarayakarma only out of remorse. In the end, he just made her a guest of hell.

The expectation of Dharmasadhana is the most dangerous fault. Hypocrisy. Different on the inside and different on the outside, different in appearance and different in actual conduct: and called pose. Sometimes a person pretends to strengthen the 'impression' of being righteous, sometimes he pretends to maintain the impression of being righteous. The dangerous power of this hypocrisy is that it destroys all the fruits of Dharmakarani. The Jain scriptures are an example of Lakshmanasadhviji. He performed forty-eight consecutive years of intense penance for self-purification. But due to hypocrisy, he did not achieve self-purification after a severe penance.

Another dangerous fault is ego. I am bigger-great than others, my Dharmasadhana better than others. Such a respectful attitude is ego. Such an egoistic instinct is seen in the life of Bahubalimunivar, so even long-term excellent sadhana does not become fruitful.

Finally, a funny quote regarding the evils of this ego: If you remain silent about your Dharmakarya-satkarya, those deeds will be able to speak very well about you.