The great ascetic of Masakshaman also approves of the novice is the heart of Gunanurag.

- Homage to Amrit - Acharya Vijayaratnasuri

- In Jain tradition, there is a famous formula "Jnanakriyavyam moksha" indicating that salvation is possible only through the combination of knowledge and action. Blank knowledge that blocks action is only useless...

In the Pravrajyaparipalana Sutra of the 'Panchasutra' text, which is highly respected among Jai devotees, the author has defined the word 'upaya' quite precisely as "uvao ya uveysahgo niyamenam". It means that the real effective remedy is that which leads to the attainment of the remedy. For example, a key is a solution and opening a locked lock is a solution. The key is the only thing that can open the lock. Thus, the remedy is only effective which can achieve the remedy.

We are brainstorming four salvation remedies that fit this definition of remedy perfectly. In this article, we will analyze the third and fourth method among them. Shastra says that religion can be a means of salvation only if these four things are present. Therefore, these four things can be considered necessary as means of salvation.

(3) Affection towards Gunas:- In regard to this Gunanurag, a matter of plants is worth mentioning. Its name is Parasite. The peculiarity of this plant is that its roots do not go deep into the soil. But it works so well that it attaches its roots to the nearby strong trees with deep roots. Therefore, in the environment of terrible drought, there should be eternal greenness. Well, let's do the same thing that this parasitic plant does, or connect the whole existence with Gunanurag. Whether a small person or a great person, whether one's own person or a stranger, whether a famous person or an infamous person: without making any such distinctions between them let us unite the mind-mind-vachana in Gunanurag. Then the miracle will happen that like that parasitic plant, our life will also become green in virtue: without any strong effort to take root! That is why a Prakrit Subhashit clearly instructs the seeker that "Ig Sikh Gunanurao." It means, O seeker, you should fully imbibe the only quality. Then a chain of qualities will be formed in your life.

An important thing. In the Jain tradition, the four senses are highly glorified. It is said that only if the soul of the worshiper is imbued with these four emotions, then his dharma action becomes 'Dharma', even after going through a sublime process like meditation, the worshiper is said to be imbued with these four emotions. The second emotion among these four is Pradom. Pramod means joy. This spirit says that wherever virtues are observed, feel pure joy from the heart, and express it through abobhava-wet words as soon as the opportunity arises. The great poet Mahopadhyay Shri Vinayavijayjiganivar has written an extravagant verse in the book 'Shantasudharas' inventing this spirit of joy. The gist of it is something like this, "May my tongue be ready to sing the qualities of the virtuous, my ears be ready to hear the qualities of the virtuous, my eyes be ready to see the qualities of the virtuous. If there is any main essence of this human birth in the world, this is it." What a response presentation.

When this sight overflowing with joy becomes sharp-edged, how can one judge the quality of a Sami person even in a hostile environment - that quality can be expressed while showing one's inferiority cheerfully. Want to know? So read this centuries-old true story:

Samarth Shastrakar Mahopadhyay Yashovijayji Ganivar was such a sage of knowledge that his name comes to the fore in the last one thousand years of knowledge. It is natural that if such a high-level scholar gives a lecture, the material in it is such that even a high-level common person cannot understand it easily. Hence, the number of listeners in his lectures will remain small. Another monk of his contemporaries was Mahapadhyay Manavijayji Ganivar. His discourse style was very light-people oriented. Hence, hundreds of listeners gathered in his lectures. Once it happened that both the monks settled in the same town and in nearby upashras. There was a huge difference in the number of listeners.

A matter of a day. An ardent audience came to Manavijayji and said: "That Yashavijayji is said to be a great scholar. But I did not feel anything like that. Seeing this, I went to his lectures for two days. Not more than twenty-five or thirty listeners attended. For two days this has been the case in your lectures. I am. About five hundred listeners are seen here. You seem to be a great scholar." Manavijayji had a positive outlook. He was a great admirer of Yashovijayaji's outstanding scholarship. He replied humbly showing his merits and pointing out his place to the adoring audience: "Brother! It is that the discourse I give is for those like you and the discourse Yasovijayaji gives is for those like me." The condition of that listener became such that he would not bleed if cut.

A special thing to be taken into consideration in respect of virtue is to heartily approve the quality that we have, even if it is of a lesser level in others. It usually happens that we dislike a person with more qualities than us, not a person with lesser qualities. For example, if we are donating a thousand rupees and we see someone donating lakhs of rupees, then we feel disrespect towards him, but if someone donates ten rupees, we do not feel disrespect. This is our general mindset. The joyous-virtual outlook of the Jain regime explains that even the one who donates ten rupees should be approved. Because charity is there too. It is on this role that Acharya Bhagavanto-Sayami Sadhupurusha endorses the Ya Margasya qualities of a householder. Let us conclude this qualitative analysis by quoting a touching sentence in this context that "The great ascetic of the Massakshmana Punyatma Nitya Navakarashi also approves the austerity of the Navakarashi named Naam Pramodbhava".

(4) Apramad in Kriya:- Kriya means the ritual of doing it according to the individual's status. The three things mentioned earlier were purely instinctive. While this fourth factor is the level of activity. admit. But don't think that it is not important. How the Jain system also glorifies the religion of action, let us briefly see through three classical passages:

One, the famous formula in the Jain tradition is "jnanakriyavyam moksha" indicating that salvation is possible only through the combination of jnan and kriya. A blank knowledge that destroys the denominator of action is only futile... Two, the Jain scholars award action as 'Yoga' and place it as Karma Yoga. Keep in mind that 'Yoga' is that which leads to Moksha. That is, action is also an important part of salvation.

Three, the two benefits of Satkriya are mentioned in the 'Jnanasara' text. The first benefit is that it can rekindle unborn-not-revealed values. Like a seeker named Valkalchiri. Shaking off the dust from his clothes, he remembered the transcription action of an earlier incarnation. Through this act of copying, he got such a growth in his spirit that he got only knowledge there. Another benefit is that practical religion is revealed! Sustains prices - does not allow them to fall. As an austere Punyatma follows his practices perfectly. It is this observance that keeps them free from external attractions that lead to intemperance and sustains them in temperance.

As the action is so excellent-beneficial, it is stated as the fourth remedy that one should cultivate apramada towards it. The action must be done according to its rules, it should not be done today - not done tomorrow. It should be done with the existing issues etc., it should not be done sitting down - done carelessly. It should be done wholeheartedly, done with an open mind - it cannot be said that it was done mentally. This is the heart of immodesty. More than one example can be cited of worshiping souls in this regard. Among them we will remember Shresthi Mahan Singh here. Pre-Saikas, this Shresthi was in the inner circle of Emperor Feroz Shah of Delhi. So the emperor once included him in his rasala and went on a journey. Shresthi had a rule to perform Pratikramana ritual every evening. Sitting alone under a tree in the forest, he did this act at the same time - uncharacteristically. When the emperor came to know about this, he was amazed at the piety of Shrestha. After that, he placed soldiers under Shrestha's guard and provided Shrestha with the facility of regular reciprocation and security during the journey. There is a wonderful glimpse of this extraordinary worship.

Finally, a funny thing about all four things: this path to salvation is great. But to act upon it is the duty of the seeker himself.