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seeking such a Guru. He knows that the faults lying within him can be removed by the grace of a true Guru. Since his well being thus lies in access to a true Guru, he remains eager to come across such a Guru. He does not remain concerned with any other aspect. By virtue of his advancement on the spiritual path he may get respect and devotion from others, but the truth seeker would not give any importance to that and would remain indifferent to all such aspects. If he gets elated thereby, he would miss the objective of gaining true well being. Shrimad has repeatedly emphasized the importance of getting a Guru. In Vachanamrut # 76 he has written: "Do not seek anything else. Find out only one enlightened person and conduct yourself by surrendering every thing at his feet. If you do not attain liberation thereby, take it from me. Enlightened is he, who stays continually soul-oriented, whose words can come to the experiential level, even though they are not available in the scriptures or nor heard anywhere else, and whose life style does not betray any expectation even at the innermost level." Therefore if one wants his true well being, he must channel all his efforts in locating a true Guru. All other desires and longings like worldly respect, family life, wealth, and even the well being of body must be subordinated to the main goal of finding a true Guru. Anything that does not lead to the well being of soul needs to be treated as a disease. As we stay away from the disease, the truth seeker should avoid all the worldly aspects. He should not be inclined towards any of them.
Kashäyani Upashäntatä, Matra Moksha Abhilash; Bhave Khed, Pränidayä, Tyän Ätmärtha Niväs.
The state of truth-seeking arises when defiling instincts are calmed down, liberation remains the only aspiration, there prevails disaffection for the life cycle, and there is compassion for all living beings. (38)
Explanation & Discussion:
The scriptures specify the following five factors as the requisites for truth seekers: (1) Sham (calming down or pacifying of defilements), (2) Samveg (exclusively aspiring for liberation,), (3) Nirved (disaffection for worldly life), (4) Anukampä (compassion), and (5) Ästhä (faith). Of these, first four are specified in this stanza as the characteristics of a truth seeker. The fifth is not mentioned, because it is implicit in first four. Let us consider those four factors at some length.
Sham: Anger, ego, deceit, and greed are the four main types of defilement that keep the worldly soul bound to the cycle of birth and death. In Jain terminology they are known as Kashäys. The spiritual pursuit mainly consists of overcoming these Kashäys. It is, of course, not easy to do so, because the worldly soul has been used to indulge in Kashäys since the infinite time. They can, however, be calmed down by cultivating the opposite attributes. For instance, anger can be pacified by forgiving, ego by modesty, deception by straightforwardness, and greed by contentment. Such calming down of Kashäys is called Sham.
Samveg: The worldly life is beset with longings, desires, and aspirations. Every one harbors various types of longings, desires erc. If any of them remains unfulfilled, the soul will have to take new birth in a place where its desires are likely to be fulfilled.
