Conclusion of the spiritual journey of the book 'Adhyatma Kalpadrum': The essence of the entire scriptures, if any, is equality ...

- Tribute to Amrut - Acharya Vijayarajaratnasuri

- The author of 'Adhyatmakalpadrum' is talking about this equality in the sixteenth and final right of the text which we are describing from the previous article.

Milk may be plentiful, but the essence of the cream is not so abundant. If the milk is full, then the cream should be equal to two-five teaspoons. Buttermilk may be abundant, but its essential butter is not so abundant. If the buttermilk is filled in a jug, the butter is barely as big as a cup. If the flowers are in heaps, then the perfume obtained from them is barely like a bottle. In the same way, the scriptures may be abundant, but their essence is not abundant. If there are thousands of scriptures - its verses are millions / crores, then it happens that its essence can be absorbed in just a few words. Different scribes present the essence differently. One such essence is equality.

The author of 'Adhyatmakalpadrum' is talking about this equality in the sixteenth and final right of the text which we are describing from the previous article. In this right they are now presenting a verse which gives us a clear idea of ​​the essence of equality in the world of tools. The verse is that 3

Tamev sevasva guru prayatna- dadhisya shastranyapi tani vidvan;

Tadeva tattva paribhavayatman, yebhyo bhavet samyasudhopbhoga:

The first of the three things in the verse is related to Guru. The importance of Guru in the world of sadhana is of the highest order. Oops! Often the scriptures also give the Guru a place like God from a certain point of view. Whether it is Jain tradition or Ajain tradition, all have the same opinion on this issue. For example, in the famous verse of this Ajain tradition, Guru is given a God-like place. This saying also shows the glory of Guru, not knowledge without Guru.

Despite the great glory of the Guru, the author explains in the first line of the above verse that the seeker should perform the service of the Guru's parupasa which takes the inner role of the seeker towards the state of equality-raga / hatred. If his thoughts - his discourse, his teachings - his guidance makes the seeker equal, then it becomes a real benefactor for the Guru seeker. On the contrary, the Guru who keeps his followers entangled in worldly temptations and delusions, keeps them away from the attractions of the world through thread-thread-astrology, does not serve any instrumental benefit even if he performs any acts of increasing Guru's worship.

The second point in the verse is related to scripture. Reading the scriptures - Studying the scriptures - Meditating on the scriptures is an important process for the seeker. Since the scriptures play an important role in determining the direction of the sadhana of the mumukshu, it also helps in speeding up the sadhana. Hence the scriptures have a paramount importance. The author of 'Gyansar' has nicely revealed the importance of writing 'Sadhva: Shastrachakshush' meaning the monk has a scriptural eye.

However, the author of 'Adhyatmakalpadadrum' states in the aforesaid verse that the same scriptures should be studied-Swadhyaya-Anupreksha-Chintan which makes the seeker's mood full of equality. Instead, the scriptures which by reading the scriptures make the seeker become tense or proud, prove to be not beneficial for him, but harmful. It is said sarcastically for such people that 'they make the scriptures weapons.' Remember the eye-opening verse of the book 'Adhyatmasar' here. It states that ઃ-

Putradaradi of the rich, as the world grows old,

And Pandityadrupta, Shastramadhyatmavarjitam.

In other words, for a happy and prosperous worldly person, his special prosperity-son-beautiful wife Adi family only causes worldly growth. In the same way, for a person who is proud of knowledge, even spiritual scriptures cause worldly growth. Do you know that ironic story?

Due to his sharp intellect, a scholar who studied many scriptures became so proud that I am the best knower. No one can stand in the discussion against me. In the wake of this pride, he took an approach. Wherever he goes in the village-town, he challenges, 'If there is any scholar in your village, get involved in the discussion and defeat me. If a scholar cannot do that, give me a certificate of excellence and a medal. In how many villages he won the debate, how many villages, fearing the debate, gave him a certificate-medal.

In this way, a scholar who was collecting certificate medals in one village-town after another came to a town. Despite being a great scholar, there lived a selfless sage. The townspeople had great respect for the saint of their knowledge. So the townspeople offered to argue with their saint without giving the newcomer a certificate. But it so happened that the saint of the town was so selfish that instead of showing interest in the controversy, he told the townspeople to take the certificate. We don't care. ' However, the townspeople did not believe and Paran Parne persuaded the saint to discuss. When the saint asked the subject of the discussion, the arrogant newcomer said to the scholar, 'I have memorized all the subjects. The condition is that I refute what you say. If I do not refute, I will be considered defeated. '

Taking this opportunity, Marmagya Sant took his opportunity and presented his case before the townspeople saying that 'the newcomer is very learned. All the scriptures are memorized by him. This is my opinion. Let them deny it now. '

The intimate scholar became so entangled that if he cut his condition, he would not bleed. Because if he denies this then he has to devalue himself and if he does not deny then he has to accept defeat. He had to accept defeat on the condition that he put himself in extreme pride. The mystic saint later explained that 'fighting the wars of controversy by using the scriptures as a weapon does not lead to self-sufficiency. By making the scriptures the cause of spirituality, one can attain welfare only by achieving equality-equality. ' The Guruchavi of Sadhana became available to that extroverted scholar in this north of the saint.

The third thing in the aforesaid verse is related to contemplation. Be it Guruvani or Shastravani: its effect, that is, contemplation, is very necessary. The food may be nutritious, but if it is not digested, it will not be strong. Such objects are nice to hear or read, but if they are not meditated on, they will not be as beneficial as they should be. That is why in the Jain tradition, in the five types of Swadhyaya, Anupreksha is given the place of Chintan-Manan as the fourth type of Swadhyaya.

In spite of such a glorious glory of contemplation, in the aforesaid verse, the author of 'Adhyatmakalpadrum' clarifies that the contemplative seeker should meditate on the same elements by which Haiyu becomes engaged in the improvement of equality, becomes calm-peaceful-sub-peaceful. On the other hand, if the Sami person is contemplating only for the discourse-discourse that will confuse the Sami person, or if the study is done only to silence the Sami person through one irrefutable argument after another, then it will not be of any special benefit to the seeker.

Guru-shastra and philosophical matters mentioned by the author 'Adhyatmakalpadrum' in a single verse prove that what is the 'supreme' factor of Samyayoga-Samata Adhyatmayatra-Sadhanajivan! Apart from this, in the sixth verse of Adhikar also, the author himself writes a verse of this sentiment, The seekers who will drink the nectar of this equality will get the partial enjoyment of Moksha in this Bhav right now. '

Concluding this 'Adhyatmakalpadrum' book-based meditation of thirty seven articles in a row, we will pray that all self-worshiping devotees will be immersed in the essence of the scriptures.