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these attributes are inherent within the soul, it would be helpful to ponder over the same during the contemplation and meditation.
But this is subject to the instructions and commands of the Guru. It is noticed that many people resort to contemplation and meditation, but their delusion about the Self does not disappear. This is due to the fact that they ignore the stipulation of following Guru's instructions. If one follows his instructions and resorts to the prescription of contemplation and meditation, the long standing disease of delusion would be cured. If one thinks deeply over this, he would make out that there is no other way to get rid of the delusion.
Jo Ichchho Paramärtha To, Karo Satya Purushärtha; Bhavsthiti Ädi Näm Lai, Chhedo Nahi Ätmärtha.
Strive real hard if you want to attain the absolute truth; do not forsake the quest for truth in the name of destiny, fate, etc. (130)
Explanation & Discussion:
There are people, who wish to attain the blissful state and like to endeavor for it. There are also those, who think that every thing happens at the destined time and our endeavoring is of no avail. The theory of Krambaddha Paryay, for instance, states that there is a strict chronological order according to which every thing happens, and it is not possible to change or modify that order. The advocates of the theory stipulate that what one needs to do is to understand the true nature of soul as well as its ultimate state of liberation and then wait for the time when that state is destined to materialize. From their point of view true understanding and willingness to wait constitute the right endeavor.
That theory gives too much importance to the time factor. Jainism states that nature (Swabhäv), right endeavor (Purushärtha), instrumental factors (Nimitta), time (Käl), and destiny (Bhavitavyată) are the five factors that are necessary for any change to occur. Swabhäv indicates the potential of the subject to undergo a certain change. Purushärtha indicates the effort for effecting the change. Nimitta indicates the auxiliaries to be associated for bringing out the change. Käl shows the right time for the purpose, and Bhavitavyatä shows that the change is going to take place. The last one is also termed as Bhavsthiti.
All these five factors are required for effecting a change. Swabhäv is the predominant factor, because nothing can happen without the potentiality. For instance, sand does not have the potential to yield oil;
