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અધ્યાત્મ ઉપનિષદ્ ભાગ પહેલો
The first chapter is devoted to show the importance of Right Faith in the words of Jina; Right Knowledge is glorified in the second chapter; importance of action is described in the third and, the last chapter is dedicated to describe the State of equanimity (Samat;), the undivided blissful state, which is the result of Right Faith, Right Knowledge and Right Action. These three gems together constitute one path and are to be simultaneously pursued. If one is absent the path of salvation is incomplete. Right Faith is responsible for placing a person on the right path, Right Knowledge illumines the path and Right Conduct leads to the goal. Thus it is emphatically maintained that all these three aspects must be present in a person, if one is to reach his spiritual goal. It seems that on the basis of this same foundation laid by Vāchakavar ShriUmāsvātiji in fourth century A. D, Mahāmahopādhyāya Shri Yaśovijayaji m.s. erected a beautiful palace illumined by his spiritual light. He has developed the same idea of Vāchakavar Shri Umāsvātiji but has presented it in such apt independent way, that it is very difficult to say that he is propagating Vāchakavar Shri Umāsvātiji's thought. The chapter-wise study will reveal this fact very clearly. Now let us make a chapter-wise survey to understand the mind of Mahāmahopādhyāya Shri Yasovijayaji m.s. Chapter 1: Shastra-yoga-shuddhi
In the beginning of the first chapter, he explains the correct meaning of the word Adhyātma.Adhyātma has two meanings. Evambhuta point of view (which declares that a thing bears a particular name only while it performs action or Kriya which entitles it to bear that name, not always) states that all kinds of religious or moral activities of the individual Jiva, which assists in the spiritual advancement of one's own Ātmana or Self is known as Adhyatma. Secondly, the Citta or the Anta: Kara a, which is purified by the practice of virtues in one's life, such as friendliness, compassion etc., is entitled to be called as Adhyātma, from the point of view of Vyavahāra and Rjusūtra The first meaning is concerned with spiritual activities (Kriyā) and the second is with internal purification (Bhāva). But real meaning or Adhyātama is to be understood on the basis of Anekāntavāda which is free from any kind of contradiction and reconciles different view-points. From Anekāntā point of view Adhyātma means combination of spiritual activities and purification of citta. (i.e. Kriya and Bhāva )0. Then he tells us that, there are many things in the world which are beyond our sense organs and mere reason, which have to be understood with the help of Scriptures (Āgamas) utilizing reasoning. To achieve highest goal the knowledge of Sūtra (authority) is essential. The Scripture which is possessed of governing capacity and irreproachable power of protection is called real Šāstra and that Šāstra is, only the words of the Omniscient and not any other's. Because an untruth cannot come out of the mouth of passionless and desireless Jina, therefore, one must have Right Faith in the words of the Omniscient. Unfaith in his words is nothing but exhibition of great ignorance. The Right Faith in his words is so powerful that, it brings attainment of all kinds of siddhis. In other words, the Highest State can be obtained by having firm faith in the words of Vitarāga, which is also called as eternal state, Moksha, permanent abode or peaceful state. 8
5. Praśamatiprakaraṇa of Umāsvāti - 6. Chapter I - Shloka 2 to 5 7. Chapter 1 - Shloka 2 to 12 8. Chapter 1 - Shloka 2 to 15
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