That's all, 'think tax, then palm'

- Known though unknown-Munindra

- The true happiness of a person is in his self-form. He imagines happiness in matter due to ignorance of self-form. If one runs after position or prestige, then one becomes obsessed with beauty ...

16: In the Gatha, the huge Srutasagar is absorbed like the ocean in the jar of 'Shri Atmasiddhishastra'. It is formed by the curiosity of the disciple and the answer of the Guru. In this way, the excellence of Jaindarshan has been manifested by giving a new look to the six darshans through the drawing of doubt and compromise. In it, instead of refuting the views of any religion, he has only expressed his views and thus he has drawn the views of different philosophers.

In this small work, the glory of the soul is sung for the followers of all religions, that is why Pragyachakshu Pt. Sukhlalji writes

"Reading Atmasiddhi and re-thinking its meaning does not help but feel that Srimad Rajchandra has revealed the essential complete secret of the soul in this one small work."

In this best creation of Shrimadni, there is a new tool for the attainment of his self. In 'Shri Atmasiddhishastra' he says, 'The scripture to infuse the ortas of the body is' Atmasiddhishastra'. The word 'orta' means to take advantage of. Man longs for happiness and enjoyment through the body. Her body becomes worn out, but her desires do not wane. And as long as there are desires, there is also sorrow. Therefore, the word 'Orto' has made a sarcastic suggestion of the rapid pace of human body towards happiness.

The other word here is ‘to evaporate’. The word 'drying' means to dry clothes. This means letting go of the desire to take care of the body one by one.

The profound meaning behind this word is that the body does not have only one desire. He has many desires. There are various lusts and cravings in it and the same Shrimad Rajchandra gives a scripture that makes a person think deeply about self-knowledge, self-enjoyment and self-interest from body, self-enjoyment and self-sufficiency.

This Shastra is the 'Atmasiddhishastra' composed by Shrimad Rajchandraji on the day of Aso Vad Ekam of Vikram Samvat 18 in the evening in a short span of only one and a half to two hours. There is a wonderful line in this Atmasiddhishastra and it is 'Kar Vichar To Palm.' In this one short line, there is a strong squeezing of spiritual masculinity.

A seeker on a journey of self-realization will look inside without giving up. Man seeks outward happiness, security and peace, but finding the right path changes direction. Thinks of self-interest instead of bodily interest. He keeps track of how much each of his activities can be beneficial in the path of self-interest.

Its world is turned upside down by being introverted instead of extroverted. Sadhanasiddhi becomes its goal instead of Sadhanasiddhi, but the focal point of Atmasiddhi's journey is the saga 'Kar Vichar To Pam'.

The voice that emanates after reaching the pinnacle of spirituality is as simple as it is profound. The speech is eloquent without any effort and therefore there is no inaccuracy or ambiguity in its words. The nectar lit from a distance without any effort is directly absorbed in it.

In this is found the innovation of the means for the attainment of the Self. The great phrase 'Kar Vichar To Pam' in the 116th Gatha of 'Shri Atmasiddhishastra' is a rare point of the soul of Atmasiddhi. Shrimad Rajchandra says in this saga defining the Atmasvarupa through five wonderful balls.

'Pure Buddha Chaitanyaghan,

Swayanyoti Sukhdham

How much else?

If you think tax, palm. '

This saga has an identity of self. Is a description of the self and the joy of the supreme attainment of the soul. The first of these is self-identification. What is this soul like? This soul is free from all matter and influence and is therefore pure. Moreover, since he is a form of enlightenment, he is a Buddha, and since there is consciousness everywhere, there is consciousness.

Thus the soul is a sacred thing devoid of all karma. Trikalashuddha is natural. Pure, Buddha and Dhruva Atmasvabhava is the nectar. Apart from this, all other natures are full of worldly attachments.

The vicarious state of the soul means the world and the vicarious state of the soul means siddha. The seeker's endeavor is to move from the worldly to the Siddha and that is why he performs his sadhana with a view to the pure-Buddha soul. Even if it is in the world, afflicted with disorders, in influence and matter, but its vision is on pure self-matter.

To achieve this, he is constantly cultivating spirituality. The seeker's eternal goal is on a pure self-substance endowed with infinite virtues, which is why it is said here, 'If you think of the self, then you will be able to attain your purity.'

The soul that is pure Buddha and Chaitanyaghana is itself Jyoti. As fire illuminates the thing. If there is light in the fire, then the soul has Gyanjyoti, but this Gyanjyoti of the soul does not need to be accompanied by anyone to be illuminated.

It is self-illuminated, that is, self-illuminated, and that is why the lamp, the oil, the chandelier are all needed to light the lamp. No such external devices are required to illuminate the enlightenment of the soul.

Where is the support needed for the sun to shine? Does it need fuel like coal, oil etc. Just as the sky has no support and no one illuminates the sun, so the soul is independent and does not need any support to illuminate its enlightenment.

In that sense, since the soul is self-illuminated for three periods, it illuminates itself and everyone else. The soul does not support our senses or the help of matter.

It is identified here as 'Sukhdham' for the soul. The true happiness of a person is in his self-form. He imagines happiness in matter due to ignorance of self-form. If one runs after position or prestige, one becomes obsessed with beauty, but from all these external things one gets nothing but lust and attachment.

The momentary pleasure and distraction of sense happiness is in its destiny, because these are the means of attaining happiness where there is no happiness, it is looking for happiness. Running day and night to satisfy his craving. Such a sacrificial life of his brings adhi, vyadhi, upadhi for him.