Twelve months is spring if the mind is balanced .. Twelve months is autumn if the mind is heterogeneous ..

- Tribute to Amrut - Acharya Vijayarajaratnasuri

- Just as staying away from kashaya like anger-ego is the avoidance of the concept of hatred, so staying away from kashaya like maya-asakti is avoiding the division called raga.

The merchant is working tirelessly day and night, or eating, drinking, sleeping, etc. in the 'season'. The only goal behind it is profit. If there is a meager profit, then all his efforts seem worthwhile ... When a student is in a 'standard' that affects his career formation, he gives priority to study throughout the year by making his hobbies secondary or waking up at night when the exam is approaching. Its sole aim is to pass the exam as 'Top Seeded'. As a result, if he achieves the highest rank, he will find his hard work worthwhile.

In the same way, a selfless devotee should be immersed in the pursuit of self-sufficiency for as long as possible so that he becomes almost detached from worldliness. It has the only eternal goal that can be achieved in the present life. As the raga-dwesha subsides, as the attainment of samtva becomes special, so the devotee finds his sadhana meaningful. The command of Paramatma Jineshwar Bhagwanto himself is that every selfless devotee should be engaged in worship with the aim of attaining this equality. Samarth Shastrakar Mahopadhyaya Shri Yashovijayaji Ganivar in his book 'Upadesharahasya' states this statement: -

What? Deh jah jah, ragaddosa lahu vilijjanti;

Taha taha paytiaavvam, aasa aana jinindana.

This means that we have done a lot of preaching in this scripture. No more area required. The essence of the teaching for self-sufficiency, in short, is to practice the instinct-activity in such a way that raga-dvesh becomes dim-mandat-mandatar. This is the command of Paramatma Jineshwar Bhagwanto. '

This clearly implies that equality is the essence of all tools. That is why the author of 'Adhyatma Kalpadrum' appears before us in the last sixteen years, talking about similarities and similarities in the form of an entire text. He has given a nice name to this sixteenth right 'Samyasarvasvadhikar'. Does it mean that equality is the essence of sadhana? In the very first verse of this right he speaks of two cries. One is that 'O seeker, if you assimilate equality uninterruptedly, the attainment of Moksha will also come to you in a handful of ways.' And the second thing they do is say that 'equality is something that can be achieved through constant study, not just words.'

The fact that the author mentions this continuum is very important to us. Study here means masculinity. In the real world, too, we see that things that are consistently practiced by men are accomplished very well over time. If a sprinter practices running on a daily basis, he can achieve the goal in such a short time in a long running competition. If a musician rehearses and practices every day, he can immediately sing the most complex classical ragas without any defect. This is the result of continuous study. This is why the saying is prevalent in English that 'Practice makes man perfect.' To assimilate this great element of equality, the author points out this constant practice of constant 'awareness' - consciously strive to achieve equality. So how do you do all this cool stuff? So read this story of Achhankari Bhatt, the best girl found in the Jain tradition:

Being the darling daughter of one of the most affluent nobles, Bhatta had such a buzz in his mind from a very young age that his falling ball must be swallowed. That was his strong insistence. He insisted that even an adult could not call him 'you'. When the father made such a rule, it became known as 'Achhankari'. At the time of marriage, she also made a condition with her husband that she should behave in the same way. Once her husband could not act according to her wishes in a small matter, her anger reached the seventh heaven. Angered and furious, she left her husband's house that night alone to go to her father's house.

In those moments the page of her destiny turned. He fell into the hands of thieves and succumbed to long-term pain which made even his hearing tremble. With great difficulty he came out of the pit of sorrow. This grim reversal of the future changed his angry-egoistic nature. She reached the level as if her anger had vanished due to her persistent masculinity. Even if the damage was done, there would be no anger in his nature. If Sadhuveshi Deva, who had come for the examination, inflicted three consecutive superficial losses on the hands of his servant, then neither did he get angry with the servant, nor did his mind become distracted by equality!

We believe that 'everything can be changed, but nature cannot be changed'. This story of Achhankari Bhatta proves that even nature can be changed by continuous study. In fact, what we call 'nature' is not nature in the scriptures, but concept. From the point of view of the scriptures, the basic nature of the soul is the same, if the anger is extinguished, it is the concept. The constant study of equality takes us from the spiritual potential to the natural ...

Just as staying away from kashay like krodh-ahankaar is the avoidance of the concept of hatred, so staying away from kashay like maya-asakti is the avoidance of the division called raga. In the third verse of 'Samyasarvasvadhikar', the author writes a heart touching thing that:

निःसंगतामेहि सदा तदात्म, नूर्थेष्वशेषेश्वपी साम्यभावात्;

Avehi vidvan mamtaiv mulam, samtaiv cheti of pure happiness.

Consider what the author says in the first half of the verse. External-internal complete detachment is called Moksha. Because there is no such thing as body to karma. If you want to move towards this stage, the author says that keep cultivating loneliness during this time of sadhana. If you really want to experience this inconsistency, you have to cultivate an equal-value on all favorable-unfavorable-likes-dislikes-attractive-unattractive-valuable-worthless person-thing or situation. That is, whether it is Rasgulla or Rotlo, whether it is a gold character or a common character, whether it is a friend who gives his life or an enemy who takes his life, whether it is Suwang, whether it is convenience or adversity: keep the mood balanced in every situation. Only then can true loneliness be felt. External renunciation is definitely a contributing factor to loneliness. But true loneliness is this inner resemblance.

In the second half of the verse, the author gives the best sutra of Sadhanamarga, an evergreen line that the root of all sorrow is affection and the root of all happiness is equality! Here in this verse equality means non-attachment. If affection is synonymous with attachment, then equality is synonymous with non-attachment here. Alternative to non-attachment, this equality is to know how to keep the mind calm in every favorable and unfavorable situation. So read this humorous story:

The disciple who lived with a saint, a mystic seeker, had not yet matured. He once complained to the Guru: "It becomes difficult to get milk in begging. It would be good if we had a cow. '' Saint remained silent. Hearing this dialogue, the devotee quietly tied the cow near the cottage and left it at night. The next morning, as soon as the disciple saw the cow, he jumped for joy and greeted the Guru. Guru said: "Good. Now the hassle of asking for milk will disappear. '' The disciple's happiness continued for a few days. Then one night the thieves stole the cows. If the disciple complains in the morning, Guru says: "Good. Now the hassle of picking up your dung is gone. " To achieve this, let us pray that: -

Get silk, or get linen;

Man rahe mastan, prabhu e j dejo vardan.