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One who abandons the reason ...
The pursuit of the three gems can be properly done by that jiva which can properly discern the upadana-nimitta. Both are valuable at their own places.
If upadana is necessary, then so is nimitta. It is true that if the upadana of the self is prepared, only then a jiva can attain the siddha state on the strength of its own purushartha. However, it is necessary to ensure that the nimittas that are required along with it are not excluded.
Srimad Rajachandraji, while clarifying this fact, tells us some very important things. Every single gatha of the epilogue is very important and cryptic. Here he is exposing the timeless truths. He has explained in the earlier gatha that the command of the Sadguru and the state of Jina are two strong reasons. Now he is trying to explain how important these reasons are.
उपादाननुं नाम लई, ए जे तजे निमित्त,
urà af fhearat, te vifarui fera .....83€ What is upadana? Upa is near and adana is to absorb. What is absorbed from nearby is upadana. That is to say, that power of substance, which arises from the substance itself, is upadana. The upadana reason that occurs from every substance is its own and the power that generates from other substances is the nimitta reason.
On the path of moksa, atma is itself the upadanakarana. The ability to attain is within the atma. The strength to become absolutely free of bondage is also within the atma. Thus the main reason for moksa is atma itself. The niscaya naya too, states that the atma becomes free of bondage, through its own purushartha. No other substance allows anything to be done for the atma. Yet the need for nimitta is inevitable. Without the presence of nimitta, upadana cannot get activated. The power to transit into the form
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