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Metaphysics, Ethics and Spiritual Development
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can rightly show us the path of purification, non-attachment and supreme spiritual light.
The path adopting which one can remove defilements and attain the pure state (state of non-attachment) is called religion (dharma). Religion, rather practice of religion, means walking on the path of duty, following discipline leading to spiritual development and observing rules of good conduct beneficial to both the individual and the society. It is by means of our relations with other living beings that we can cultivate spiritual qualities, and not in isolation. The ultimate objective of these rules of conduct is the doing of good to other living beings and thereby to oneself.
To understand and recognise these three categories (tattvas), viz., God, spiritual teacher and religion in their true nature is called 'samakita' or
samyaktva' (right faith, right attitude, or right conviction). But this samakita (right faith or conviction) is empirical. On the other hand, the spiritual state shining with pure faith or conviction that the soul itself in its pure and pristine nature is God and that it can perfectly manifest its pure nature after having removed the veils of karmic matter is the transcendental samakita (right faith or conviction).
To recognise unity or equality in diversity or distinctions, that is, to view all living beings as one views oneself is at the root of samyagdrsti (right attitude, faith or inclination). If a man cultivates this attitude, for him the further path of spiritual discipline will be very easy. The four-fold feelings of friendliness, appreciation, compassion and indifference spring from this attitude of viewing others as equal with one's own self. Without the cultivation or manifestation of this attitude, one cannot really become samyaktvi (endowed with right attitude, faith or conviction); this is the fundamental truth which everyone should always bear in mind. Where this attitude prevails, there are no defilements like quarrels and disputes, enmity and hostility, fights and attacks, feeling of high and low, egoism and pride. This attitude removes all these defilements and in their place rouses the salutary and noble feelings of friendliness, self-sacrifice, benevolence and service. One who lacks the power of discriminating what is right from what is wrong can never attain this attitude.
Once a man attains the empirical samakita, he makes progress in the right direction and achieves the transcendental samakita. On the attainment of the transcendental samakita, his spiritual attitude or faith or conviction becomes highly pure; at this juncture he is much advanced on the path of spiritual welfare. Now for him there remains to move onward
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