Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 76

Adhyatmopaniṣatprakaraṇa...
sense
performs action or Kriya which entitles it to bear that name, not always) it means all kinds of religious or moral activities of the individual Jiva, which assists in the spiritual advancement of one's own Atman or Self. Secondly, the Citta or the antaḥkarana which is purified by the practice of virtues in one's life, such as friendliness, compassion etc., is entitled to be called as Adhyatma, from the point of view of Vyavahāra and Rjusutra. The first meaning is concerned with spiritual activities (kriva) and the second is with internal purification (Bhāva). But real meaning of Adhyatma is to be understood on the basis of Anekantavāda which is free from any kind of contradiction and reconciles difterent view-points. From Anekanta point of view Adhyatma means combination of spiritual activities and purification of citta. (i.e. kriya and Bhāva). Then he tells us that, there are many things in the world which are beyond our organs and mere reason, which have to be understood with the help of Scriptures (Agamas) utilising reasoning. To achive highest goal the knowledge of Satra (authority) is essential. The Scripture which is possessed of governing capacity and irreprochable power of protection is called real Sastra, and that Sastra is, only the words of Omniscient and not any other. Because an untruth cannot come out of the mouth of possionless and desireless Jina, therefore, one must have Right Faith in the words of Omniscient. Unfaith in his words is nothing but exhibition of great ignorance. The Right Faith in His words is so powerful that, it brings attainment of all kinds of siddbis. In other words, the Highest State can be obtained by having firm faith in the words of Vitaraga, which is also called as eternal state, permanent abode, and peaceful state.8
The question is, there are many systems (Sastras), then on what basis only the Jina Sasana can be considered as real Sastra. Is it not a narrow mindedness to say that ours is the only right system? The answer of Yasovijaya is that the statement i.e. Jina Sasana is the real Sastra, is not made on the basis of secterian approach but based on the examination of purity and truthfulness of words of all the different kinds of systems (Sastra). Just as gold is tested by a touch-stone by rubbing, cutting and heating, similarly genuineness of Sastra is to be determined by Kaşa, Cheda and Tapa Jina Sasana alone can get through this:
6. A. P.-I, 2-5.
7. Sasanättränasaki esca budhaiḥ
nanyasya kasyacit-A P. I-12.
67.
sastram nirucyate. Vacanam vitarägasya tacca
Prasantavabitämanye visa
9. Parikṣante kasacche datapaiḥ svarṇam yathā janāḥ. Sastre api varnikāśuddhim parik,
ṣantām tatha budhaḥ-A.P. I-17.
8. Enam kecit samapattim vadantyanye dhruvam padam.
bhagakṣayam pare. A.P.-I-15.