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Really speaking the period from the 9th century to the 12th century was very important from the point of view of various changes that were taking place in the course of conduct of a layman. It was a time when rituals were getting into prominence in place of the basic principles of religion. People were looking for various forms and manners of performing divine services, as a result the code of ceremony and performances of rites were gaining popularity. As the quotation describes the bhakti in traditional Jainism means divine service (mainly in the form of rituals) which is totally different from what he meant by surrender.
The present times are very hard and very unfavorable for the practice of spirituality and sadguru or satpuruşa are very rare to be found. Sr mad therefore said at many places in his writings that if no such sadguru is available, one should worship such things and places and study such scriptures as would increase the sentiments (bh va) of passionlessness (vair gya), and subsidence of Kaş yas (attachment, aversion etc)
The association of such sadguru must result in changing one's life in due course. This changing of life suggests the attaining of samyaktva. He says, "An aspirant must find out a satpurusa at any cost and totally surrender to him and devote himself with all his might. This will destroy all his passions and desires because such a person, who has realized his soul, can only help him achieve self-realization. He further says that to accomplish sat (truth), one has to come in touch with the embodiment of sat, and that is the satpurusa."
"He unconditionally declares that it is not essential to belong to any faith or system or religion because anything, which helps us know our self and remain with and realize the self is the best of religions for us and whatever distracts us away from our self, is nonreligion for us. The moment we forget our self, we go under the control of our mind, desires and passions, which are the sources of misery and unhappiness". By emphatically emphasizing only on the immutable tma dharma rmad hits hard at those religious doctrines, which preach that only their way is the right path. This deconditioning liberalizes the approach of religion because then religion will overcome religious differences and set beliefs.
rmad has preached his philosophy of self-realization in his poem, called tma Siddhi. Here he has formulated the six tenets. Firm belief in these six tents leads an aspirant to achieve samyag - dar ana which means one becomes introvert. He comes to acquire general knowledge of soul and non soul (soul as different from body). He has firm faith in those things and also develops great sensitivity and discriminatory knowledge to decide what is good for his soul or for self - realization and what is not. The text is in a form of a dialogue between an aspirant and a guru. The aspirant who is in search of the transcendental reality has certain doubts. This shows that the six propositions regarding the self; earlier given by Siddhasena more recently by rmad can be said to have their genesis in the ar ga.
He has expressed spirituality in his tmasiddhi without involving in any rituals. It is purely spiritual poem r mad's tma-Siddhi consists mainly of six tenets which are sure to help him achieve his goal and bless. It unfolds mystery about soul. These six propositions can be said as the metaphysical basis of r mad.
The six tenets on which the whole edifice of his philosophy of tmadharma is built are about of right faith, which is the foundation of all spiritual progress.
1. The soul exists: - Soul is a substance. Its existence can be proved because of certain qualities
like its realization and knowledge which make its existence felt and thus it knows itself and
also others. He thus avoids skepticism and affairs that the existence of soul can be proved. 2. Soul is eternal: - Soul is indestructible and permanent. It is an independent substance, cannot
be produced and therefore cannot be destroyed at any time. 3. Soul is the author of its own acts: - When it acts spiritually, it can realize its nature and hence
it is doer of its own nature. From practical point of view also it is the doer of things.
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