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true Guru. Those, who are truth seekers, can recognize a true Guru from the characteristics given in stanza 10. But a sectarian holds wrong beliefs about the guru. Either he goes in for the outward symbols or attaches importance to the family and sectarian aspects. He is impressed by the external renouncement and would therefore accept such persons as gurus. Those gurus could even be devoid of right knowledge and without any sense of internal detachment. As such, they might be indulging in passions as well. But a sectarian does not care for that. He goes by the outward signs and regards those as gurus, who wear monk's garb, perform different types of rituals, and observe external austerities.
The question may arise, 'Is external renouncement of no avail? The omniscient Lords have mainly stipulated the path of renouncement. If that is of no avail, why did Lord Tirthankars and other great personages give up family life and become monks?' External renouncement is no doubt useful, but it needs to be associated with inner detachment resulting from enlightenment. The inner detachment arises from the right understanding of the nature of soul. This can occur when a spiritual aspirant reverently surrenders to a truly enlightened Guru. The absolute and unconditional surrender to a true Guru must take place while renouncing the wrong beliefs. Then only it can lead to enlightenment. Mere external renouncement, without any inner implication, has little significance in spiritual realm.
The so-called gurus have no renouncement at heart nor are they enlightened. They might have renounced the family life in line with their tradition or on account of some other external considerations. They might adopt the garb of a monk, but they have no inclination for knowing the Self. A sectarian would, however, consider them as reliable gurus. He would have more regard for the traditional family guru or for one belonging to his own caste and creed. Such sectarian or family gurus are mostly resorted to with ulterior motives like the desire to nurture ego and pride or to earn respect from the community. Such gurus get their followers attached to the family traditions and make them non-receptive to true teaching.
The wrong perception about a guru would include similar perception for the divinity as well. That constitutes Mithyätva (wrong belief), which is the principal cause of transmigration and worldly wandering.
Je Jindeh Pramänane, Samavasaranädi Siddhi; Varnan Samaje Jinanun, Roki Rahe Nij Buddhi.
He considers the appearance of the Lord's body and the splendor of his assembly, etc. as the description of the Lord and restricts his intelligence to it. (25)
Explanation & Discussion:
After describing the sectarian approach arising from the wrong perception of guru, this stanza relates to one arising from the misconception about the state of Lords. A sectarian has faith in the omniscient Lords, but he misunderstands their true image. The Lords have attained perfect purity. Every soul has infinite capabilities and the omniscient Lords have fully manifested the same. As such, they are endowed with many accomplishments. Even the heavenly beings take pride in serving them.
The Lords also have marvelous bodies. Most people are amazed to know about the magnificent physique, and the pomp & splendor associated with their assemblies and movement. When they read that the Lords' assemblies are organized by celestial beings, are splendidly decorated with jewels, diamonds etc. and that the golden
