Where are we It is not so important..where is our eye? More importantly ...

- Tribute to Amrit - Acharya Vijayarajaratnasuri

- The author of 'Adhyatma Kalpadrum' gives special emphasis on the worship of pure Deva-Guru-Dharma with special emphasis on the purification of Deva-Guru Dharma in the Twelfth Right.

A funny line of thinking says, 'Where you look is more important than where you are.' If you want to realize the truth of this sentence, bring it to the notice of the mountaineer at the foot of the mountain. He has an eye. On top of the mountain. The result is that even when it is in the foothills, it eventually reaches. At the top of the mountain. On the contrary, the gaze of the ocean flying very high in the sky will come down to the very bottom of the earth. This proves that where our vision is is more important than our location.

The author of 'Adhyatma Kalpadrum' gives special emphasis on the worship of pure Deva-Guru-Dharma by placing special emphasis on the purification of Deva-Guru Dharma in the twelfth right so that the level of vision-thought of the devotee of Atmakalyan should be excellent and the level of Aradhana should be excellent. His mathematics is clear that if Dev-Guru is pure-excellent, then the level of the seeker's vision-ideology-maturity will become pure-excellent and because of this his level of devotion-conduct will become pure-excellent. On the basis of this mathematics, they state at one point in this right that just as a sick person suffers from the consumption of malnutrition, so does a person suffer from the consumption of Kudev-Kuguru-Kudharma in terms of self-interest.

We will now consider a verse of this right in which the author asks for the worship of God-Guru-Dharma in a questioning manner as well as liberation from sinfulness. And in this also implicitly refers to pure Deva-Guru-Dharma. The author's verse is:

Bhakatyaiva narcasi jinn suguroshch dharma, nakarnayasyaviratam virtirna dhatse;

Sarth nirarthamapich prachinoshadhani, mulyen ken tadamutra samihase sham?

A total of four suicides are pointed out in this verse. The first point is the devotional service of God as God. The word 'gin' in this is very noteworthy. One of the heartfelt generous features of Jain philosophy is that it is not Mahavira Prabhu or Adinathprabhu who makes such a subjective statement, but a qualitative statement that the one who is 'Jin' is the true God-true God. 'Jin' means the one who completely conquers raga-dwesha. Whoever such a person is, he is God. This definition includes the pure form of God, but also fairness. If the average person like us lives in raga-dwesha, then if there are personalities who are considered to be gods in raga-dwesha, then there will be no philosophical-qualitative difference between us and Emma. In this way, the author points out the pure form of the deity in the above verse and then says to perform his excellent devotional service.

Remember here we have Emperor Kumarpal. He was not a sinner by birth. But with the contact of Sadguru Bhagwant Kalikalsarvajna Hemchandracharya, he understood the form of pure Deva-Guru-Dharma. The history is famous for the great building of God-Guru-Dharmabhakti that he built on this proper foundation. Consider the only devotional-jinn devotion of these:

The character of Kumarpal Raja says that once he was doing mid-day worship of Vitraag Jineshwar Bhagwant. He made the anatomy of the Lord with the flowers of one season in such a way that he became afflicted with the outward form of the Lord. It was there in the rhythm of sentimentality that he thought that the form of the Lord has become so delightful with the flowers of one season, then at the same time the flowers of the six seasons are decorated with the Lord - if there is devotion, how can it be captivating? Of course, the flowers of the six seasons were almost impossible to meet at once. But at the culmination of sentimentality, he resolved that 'until I receive the flowers of the six seasons together, I will give up food and water until I do Prabhubhakti-jinarchna.' The character says, 'Sachchi pukar hai to beda par hai'. The deity made the six seasons of flowers available there at once and Kumarapala renovated the six seasons of flowers with an exquisite price. This great devotional event is commemorated today in all the Jain Sanghs at the time of Nitya Sandhya Aarti through this line that 'Aarti Utari Raja Kumarapale.'

Since the author has spoken of pure gravity from the area in this right, we have given priority to it and thought from the area in the previous article itself. Therefore, keeping in mind the instruction given by the word 'Saguru', we will consider the main consideration of his teachings. In the aforesaid verse, the author has used an adjective 'uninterrupted' with this sermon. Uninterrupted means constant. In Jain terminology, the terms shravaka and shravika are used for a Jain householder, male and female, respectively. According to the Sanskrit language, the words shravak and shravika mean male and female listeners. What do they listen to? The answer is that Sadguru listens to the teachings of the gods. It is only by listening to this sermon that the concept of duty-non-duty, religion-iniquity, virtue-sin etc. spreads to them and they move forward on the path of Dharma.

A special clarification here is to understand that according to the Jain tradition, a Sadguru is one who has renounced the world - who has adopted Samyamadharma. That is why Kalikalasarvajna Hemchandracharya has specifically mentioned two adjectives in the definition of gravity in 'Yogashastra', 'Mahavratdhara.' And Samaikastha means that Sadguru is Panchmahavratdhari and Charitradhar. At present, somewhere in the world, worldly Jain householders are beginning to establish themselves as gurus by the power of discourse. In fact, it does not suit the Jain style at all. Yes, they can have the status of 'Kalyanmitra'. But as a guru, he can't give a kiss.

In the third benevolent instruction, the author presents in the aforesaid verse the worship of theology. The sublime and authentic worship of theology takes place in the form of Virtisvarupa. The best form of Dharmasadhana is Virti. The definition of this Virti is given by the commentator Bhagwant as 'Virtirnam Gnyatvadbhyupetyad Karanam.' That is to say, it is called virati to renounce contradictory matters with proper faith and understanding. There are also two types of such Virti: Sarvavirti and to some extent Virti, that is, acceptance of Shravakjivan, it is Deshvirati. Here is an example of how excellent this virtuous religion is. There is a saga in Jain scriptures that:

Day by day lakhs, dei suvannass khandiyan ego;

Ego pun samaiyan, karei na pahuppa tass.

The gist of it is something like this. Suppose a person donates one lakh khandi (one khandi is three hundred and twenty crore tola) of gold daily and another person worships the forty-eight minute Virtisvarupa Samayik Dharma at a pure price like Puniyashravak, then a periodical is superior to a lakh khandi gold donation.

In the aforesaid verse the author points to the fourth and final self-interest. Abandonment of sins. The worshiper should aim for the renunciation of possible sins even when not in virti. These sins can be divided into two types: (1) the sin of fine and (2) the sin of impunity. Those who are at the level of unavoidable need are the sin of punishment and those who are at the level of hobby-unnecessary are the sin of punishment. The author urges the renunciation of both types of sins as much as possible. How diligent the awakened seeker is in its renunciation can be known in the context of the contemporary Sulas of Prabhumahavirdev.

As his father was the biggest butcher in the royal family, his relatives forced him to take up the business of violence, saying, 'You do violence. If you feel guilty, give it to us. ' Sulce deliberately hit him on the leg with an ax and then shouted, 'I'm in so much pain. You take my pain. ' The relatives understood in demeanor that like pain, sin cannot be borrowed from anyone.

Finally remember this motto: All will work without, but not without adoration.