The range of steps makes the top of the mountain ... The range of adoration makes the top of the range ..

- Tribute to Amrit - Acharya Vijayarajaratnasuri

- The true significance of Sopanshreni-Pagathiya is realized during the pilgrimage of Tirthadhiraj Shatrunjayagiriraj Sama Uttung Tirthas. The steps are useful to reach the temples at a considerable height from the ground.

In this age of capitalism, many do not understand the significance of the step-by-step range as people living in city buildings have access to 'lifts'. It is only when the 'electricity' is disrupted that he understands the glory of the steps. If we go one step further, the true significance of Sopanshreni-Pagathiya is realized during the pilgrimage of Tirthadhiraj Shatrunjayagiriraj Sama Uttung Tirthas. The steps are useful to reach the temples at a considerable height from the ground. Suppose there were no steps and only a direct ascent, the pilgrimage would not be easy, but would be terribly inaccessible.

In the context of the benevolence of these steps, the poet in Achhandas Kavya makes a brilliant presentation that: - I like the steps very much.

Because he delivers somewhere else even though he himself is not going anywhere.

We believe that steps can be an effective way to reach the top of a mountain. In the same way, in setting the peak of credit-welfare, a certain form of worship also remains an effective means. In other words, it remains a 'step' of self-sufficiency. 'Adhyatmakalpadrum' tries to take the seeker to the pinnacle of credit by showing nine such 'steps' of self-welfare through the first five verses in the fifteenth right in the name of Shubhavrittishikshopadesh. Of course, these nine steps have been presented primarily in relation to apostate ascetics. Even so, owning one is still beyond the reach of the average person. These are the names of the nine steps. We will briefly analyze some of these nine steps here.

1) Effort in necessary action: Essential means worship that must be done. Since there are six such things in the Jain tradition, it is called Shadavashyaksha. Currently, the word 'pratikraman' is especially prevalent. Such pratikraman must be done by every soul seeker in the early morning and late evening. It should also be done not only in a conventional style or in a non-consensual manner, but in a steady manner. It happened in the past of a sage who used to perform early morning pratikrama with such intoxication that he spends two-three times more time in this aradhana than the prescribed time and in this also Saklatirthastotra speaks as if all these pilgrimages are 'live'. But rather than being present in real life. This is called intoxication. His name was Pannyas Shri Charan Vijayji Ganivar.

Just as intoxication is required in this adoration, it also requires readiness that does not dry up even once. In the context of this readiness, we will mention an inspiring occasion of the worldly condition of our eminent sage Shri Prashamaratna Vijayaji.

The story of this young sage who studied in English medium when he was sixteen or seventeen years old. Once he had to go on a pilgrimage with his sister-in-law. The special bus was to take off. It was three o'clock in the afternoon and it was ten o'clock at night when we reached our destination. It was also the day of the fourteenth day of the month. It was not possible for a mumukshu to perform pratikraman on a mountain. He completed the ordeal just before three o'clock. Keep in mind that from the beginning of this pratikrama till the appointed time of the next morning, the complete abstinence from food and water is mainly to be done. Mumukshu must abstain from food and water completely from one o'clock in the afternoon and perform the necessary rituals.

In the aftermath of this heartbreaking event, we have to point out that without adoration, there is no benefit in being a mere influencer. Welfare comes from the strong role of worship ...

2) External - Internal Tapani Sadhana: - One of the essential formulas of Shramana is 'Tapodhan'. This means that the true wealth of labor is penance. So the word 'shraman' is defined as 'shramyati- tapasyati iti shraman:' meaning the shraman who does the labor of tapa. Both of these things indicate how wonderful the glory of Tapa is in the life of Shramana. If we look at the history of penance of Lord Mahaviradeva's Dharmashasana, we can see a series of great ascetic laborers who perform unparalleled external-internal penance that makes the head tilt with pride.

At present, if we only mention our Shramana-Shramani family, we find eighteen Shramanis and thirty-six Shramanis. Among them is Sadhviji Dhyandarshitashreeji who performs one thousand and eight ayambils in a row, while there are seven ascetics who perform five hundred ayambils in a row. One of them, our learned sage Shri Mardavaratna Vijayaji, does five hundred ayambils in a row, besides, at the culmination of asceticism, he collects and uses all the food items together in one pot for five hundred days. One is to eat only the complete dullness of ayambil with a boiled meal and that too: it is not at all easy to do so for five hundred days in a row. When we see him performing penance with this excellence, it seems to us that our five hundred eagles are no less than this.

3) Tolerance in prefixes: I read a well-known saying that a pampered body becomes an obstacle in Dharmasadhana, while a trained body becomes a helper in Dharmasadhana. Labor does not pamper the body, but cultivates it. That is why the author has used the heart touching words showing this step that 'Sahopsargastanu Nirmam: Sat.' Meaning, seeker, you should be free from the affection of the body and bear the symptoms. Prabhumahaviradev himself showed this attitude towards the prefixes and endured horrible prefixes that made him tremble for twelve and a half years. These sacraments are still embedded in the labor tradition. Forty-three years ago today, in the first year of our initiation, we met a local nun in Surendranagar who was terminally ill. However, in the last phase of his life, he fasted sixteen times and died in Samadhi.

2) Playing in Swadhyay Yoga: Thus Swadhyay is one of the six inner types of Tapa. Yet the fact that it has been given a separate place by the author shows how high the importance of self-study is. For the glory of Swadhyay we need one Sanskrit and one Gujarati Sukti:

In the essential action, for Shramana, this line is found that 'Nityan Swadhyay of Gyanadigunyuta - Sanyamratanam.' Meaning that Shramana is endowed with knowledge and always has blood in restraint in Swadhyaya. So in a Gujarati proverb, there is a nice indication in a playful style that 'He who plays in the world is worldly and he who plays in verses is austere. It was a life that reflected these sayings. Shirtaj Pujayapravar Siddhantanish of our successful Guruparampara of A.B.Shri Pratapsurishwarji Maharaj. He was a strict ascetic great man who did not use doli for years in the truth of life. Besides, there was also a great Swadhyayi Mahatma who did not use food and water till the unbroken Swadhyaya of the arrival of Nandisutra in the morning of seven hundred verses.

5) Dharmapadesh with the intellect of Dharmaprapti: Shramane should give discourse as required. But it should not be used to create 'impressions', but to make the listener and oneself religious. There should be no mention of arrogance - this deceit - ego etc. Before we give the discourse, we pray three daily prayers that: 1) Whatever I say, I will speak by the grace of God and Guru. 2) Whatever I say, I will speak first for my soul and then for others. And 2) I will speak whatever I say to be free from raga-dvesh.

One last thing: Sopanashreni will make the top of the mountain .. Aradhanashreni will make the top of Shrey.