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The same at all times ...
Only that jiva who has become totally dedicated at the feet of the Sadguru, who remains in total obedience in the unity of the three yogas of mind, speech and body, can devotedly practice the path of three gems.
The various ways of devoted practice have been mentioned in the scriptures. The very purpose of the rendition of the scriptures is to show the true path to jivas. Amongst us the scriptures ( 15 ) are also known as (fria) ‘Siddhanta'. The meaning of the term Siddhanta is that which is the original and everlasting truth. That which is a thing proved at all times. That which remains the same at all places, at all times, is Siddhanta.
In the 'Atmasiddhi Shastra', there is a rendition of the path of moksa. Moksa being the everlasting truth, neither its form nor its path get altered. To explain this, Srimadji says -
एक होय त्रण काळमां, परमारथनो पंथ,
à cuire à Qaer pia.....3 The path of supreme essence means the path of moksa. The path of devoted practice of knowledge, philosophy and conduct is the same, in all kshetras, at all times; there cannot be a variation in it. It is likely that sometimes, in some kshetra the yoga of devoted practice may be scarce. As in the Bharat - Airavat Kshetras, the period being the fifth ara of the avasarpini, due to the deficiency of the dravya, kshetra, kala, bhava, the upadana of the man cannot reach that state of preparedness where he can make the tremendous effort unto the attainment of Kevaljnana. But in this period, the jiva certainly has the capability to reach the sixth or seventh gunasthana. So this progress, that is the reaching of all these stages such as the fourth gunasthana of attaining truth through giving up mithyatva, and then the stage of Munidasha, followed by apramatta Dasha, can be achieved
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