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Introduction
is a cause, its result is bound to arise. In other words, the result is inherent in the cause. Therefore the cause itself is sometimes treated as the result. Shrimad here makes use of that logic and states that molding the life as per instructions of a Guru, being the cause of right perception, is itself the right perception.
The causes are of two types. One is the absolute cause known as Upädän, and the other is instrumental cause known as Nimitta. The Upädän is inherent in the subject and indicates its potentiality. For instance, right perception is potentially lying within the soul. The question is to manifest the same. The factor, which becomes instrumental in such manifestation, is called Nimitta. Going to the shelter of a true Guru is the Nimitta that leads to the manifestation of right perception.
SSSSSSSSSSSSS
DOBLOG.GOGORODDODDODDSSOS
માનાદિક શત્રુ મહા, નિજ છંદે ન મરાય; જાતાં સદ્દગુરુ શરણમાં, અલ્પ પ્રયાસે જાય.
119C11
Mänädik Shatru Mahä, Nij Chhande Na Maräy; Jätän Sadguru Sharanamän, Alpa Prayase Jäy.
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Mighty foes like egotism cannot be destroyed by one's own indulgence; they can be overcome at ease by surrendering to a true Guru. (18)
Explanation & Discussion: In Jain terminology the defiling instincts are called Kashäy. Krodh (Anger), Män (Ego), Mäyä (Deception), and Lobh (Greed) are the four main types of Kashäy, which a spiritual aspirant needs to overcome. It is, however, the experience of those, who have tried to overcome them, that it is very hard to do so. Such instincts are therefore termed
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