Samayik And Chaityavandan Vidhi

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 65

In this stanza the aspirant asks for the following five aspects that are required for spiritual pursuit.
1) Logviruddhachchão or Lokviruddhatyäg: literally it means giving up what is contrary to popular beliefs. Whatever is popular may not, however, be right. There can be beliefs and traditions that may be popular and still they could be wrong. Untouchability is the classical example. For about 2000 years the people in India used to believe that it is against the religion even to touch the Harijans. The people adhered to that precept and scrupulously observed untouchability. It was Gandhiji, who pointed out the absurdity of that practice. He fought against that wrong tradition and successfully eradicated the same. The term Lokviruddhatyäg should therefore be interpreted as giving up whatever is against the general well being. A spiritually oriented person would not do anything that goes against the interests of the people.
2) Gurujanpooä or Gurujanpujä: It means worshipping and serving the elderly. It should be noted that the term Gurujan does not denote merely those who are older in age. It also means those, who are superior in the area of knowledge, virtue, conduct etc. The people, who are superior in any of these respects, should be held in esteem. They should be considered revered, adorable and worshipful.
3) Paratthakaranam or Parärthakaran: It literally means doing something in the interests of others. We, human beings, are not destined merely to look after our own interests, we should care for others too. That covers undertaking benevolent activities even at the cost of our interests. The term Paropkär conveys that sense accurately.
4) Suhgurujogo or Shuddhaguruyog: It means coming in contact with the right preceptor. No one can gain the true path without the guidance of the right preceptor. Therefore, if one wants to proceed on the spiritual path, he needs guidance from the right preceptor. If he comes across the wrong guide, he would surely be led astray. As such. the importance of getting the right guide cannot be overemphasized. All the religious traditions have therefore laid down the necessity of the true guide. Our Ägams also have repeatedly laid emphasis on that requirement.
5) Tavvayansevanä or Tadvachan Äsevanä: It means putting into practice what the preceptor lays down. After coming in contact with the right preceptor, if one does not adopt his words or does not follow his commands, such contact would be of no use. It is therefore absolutely necessary that one should put into practice the precepts laid down by the preceptor.
These are the five aspects that every aspirant should have. The aspirant therefore prays for the same. He, however, wants to be sure that these aspects stay with him till he gains liberation. Therefore the stanza ends with Äbhavamakhandä. That term is a compound of two words, Äbhavam and Akhandä. Äbhavam means till the end of the life and Akhandä