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"To be absorbed in devotion to god (prabhu) appears to be the foremost means of liberation." The two orientations are certainly contradictory. In the same letter Śrīmad asks Lalluji to develop qualities such as inner equilibrium (sama), craving for liberation (samvega), faith (asthā), compassion (anukampā) etc. which are required for an aspirant.
Lastly, he remarks that satsanga, satśāstra and sadvrata, that is true religious observance, are the best means of self-realization. Śrīmad seems to be uncertain regarding the order of precedence between jñāna and bhakti as a means of liberation. While explaining a verse by a Jain mystic poet Anandaghana to Sobhagyabhai Lallubhai Śrīmad contends that bhakti mārga is better than jñāna mārga for overcoming faults like self-willedness (svacchandata). Notwithstanding this vacillation, Śrīmad is certain on one point. According to him, devotion to the master and knowledge of his preaching surely serve as means of liberation for an aspirant.
Śrīmad specifies his own spiritual state as sahajsvarūp ātmastha jñānī, or the natural condition of the self-realized jñānī, who maintains equanimity in both desirable and undesirable situations. He does not depend upon iśvara but rather on the natural purity of the self. Due to his external householder state ordinary people may not be able to even imagine his spiritual status due to their imperfect knowledge or ignorance. That is why they cannot benefit from his presence.
In this respect the condition of the jñānī is similar to that of the sun. There is no actual rising or setting of the sun. When the sun moves beyond their horizon, the people think that the sun sets. In a letter to Sobhagyabhai Lalluji Śrīmad asserts that the present age is rightly called dușamā, or unhappy, because it is extremely difficult to find a self-realized sadguru as well as worthy aspirants. Most people have neither the desire to attain self-realization, nor a strong will, nor the discipline for attaining the same. However, those who are deserving are bound to be guided by none other than Śrīmad himself.
One of the most important characteristics of Śrīmad's writing in the year 1893 is his emphasis on atmadharma. This may be taken as the beginning of the formation of his
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