Samayik And Chaityavandan Vidhi

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 64

the happiness pertaining to the sense objects. We like soft, delicate touch; we like to eat tasty food; we like to smell essence, perfumes etc.; we like to see beauty and we like to hear sweet sound. There is nothing wrong, if we like something because of its good attributes. But what we do is to develop attachment for that. Such attachment for the sense objects leads to the worldly life. Acharya Haribhadrasuri therefore calls the people having the attachment as Bhaväbhinandi, meaning those who cannot give up the worldly pleasures and hence continue to undergo the cycle of birth and death. That state is the antithesis of Bhavanirved. Unless one is disaffected of the infinite wandering, how can he think of getting out of it? And is there any way to develop such disaffection except by contemplating about the detached state of the Lords?
2) Maggänusäria or Märginusäripan: It means following the true path. Once an aspirant gets the sense of disaffection, he realizes that what he had been doing was wrong and he now needs to change his course. But if he does not resort to the true path, he may adopt another wrong path and thus continue to wander. He therefore needs to get the right path, which he can follow. And is there any way to get to that path except by contemplating about the state of the Lords? On that very account, Shrimad Rajchandra defines this term as a state, where one devotes himself to the adoration and worship of the realized entities.
3) Itthafalsiddhi or Ishtafalsidddhi: It means achieving the desirable fruit. If one gets disaffected with the worldly life and starts to tread on the right path, where would he reach? Of course to the destination, isn't that? One who moves fast, can reach earlier and one who moves slowly, can reach later. But whoever treads on the right path, does reach the destination sooner or later. That destination is the liberation, which is the desirable fruit. The third thing that the aspirant therefore asks for is the achievement of that fruit. Thus the aspirant asks for the three basic things which are beyond reproach and are the most sensible rewards that can be expected by contemplating about the state of the Lords.
Liberation is, however, not easy. Hardly any one of us is expected to attain that state in foreseeable future. As such, it happens to be a remote objective. One would therefore be interested in the objectives that he can expect to gain during the present life. The aspirant therefore puts forward the claim for five other aspects in the subsequent stanza.
Logviruddhachchão Gurujanpoo Paratthkaranam Cha Suhagurujogo Tavvayansevanä Äbhavamakhandä (2)
Meanings: Logviruddha-against the interest of people, Chchäo-abondonment, Gurujanpool worship of elderlies, Paratthkaranam-benevolence, Cha-and, Suhagurujogo contact with the true Guide, Tavvayansevanä-acting to his precepts, Abhavam till the end of life, Akhandi-incessantly.
Translation: Let me abandon the activities that go against the interests of people, worship the elders, have benevolence, come in contact with the right preceptor and adopt his precepts. Let these aspects stay with me incessantly till the end of life.