"It is the finger pointing to the Truth..."

"It is not possible to put all of Shrimadji's experiences into words. 


That which is attained in silence is impossible to describe in words. 


That which is attained by the dissolution of the mind cannot be described using the mind. 


Shri Atmasiddhi Shastra is merely a pointer towards this elevated state. 


In this age, if there is any scripture that is greatest among the great and gives the clearest about the soul, it is Shri Atmasiddhi Shastra. 


It is the finger pointing to the Truth. 


We have not been able to appreciate this. 


We have worshipped, bowed and chanted about the finger, but we did not look in the direction in which the finger is pointing. 


This scripture is only a signboard pointing at the power of the soul that exists within all of us..."

"Our path towards realising the Self..."

"When we venerate Shri Atmasiddhi Shastra, let us not merely remember its words, but let us work towards realising and celebrating the Self. 


May we not not just remain content with gathering and memorising the words, but develop awareness and tread on the path of liberation. 


May we not just stop at the words of Shri Atmasiddhi Shastra, but harness the power of spiritual practice that is contained in those words and progress on our path towards realising the Self. 


To determine what Shrimadji has said is the first step. 


But let us not stop here. 


What is important is realise the level from which it was spoken and to have an aim to reach that level. 


Let us not sit back having learnt this lesson, but let us make the effort to develop inner vision. 


Mere interest in words, principles and thoughts will not help us overcome problems. 


There is blindness. 


Unless we acquire the right vision, problems will keep arising and we will have to keep endeavouring to solve them one after the other. 


If we do not have vision we will keep asking where the door is. 


We will keep asking the same question at different places, at different times. 


But, if we acquire vision we do not need to ask ever again. 


Therefore develop this vision. 


Inner vision means the awakening of an inner awareness..."

"A reflection of the amazing virtues of the Soul..."

" Shrimad Rajchandraji In Shri Atmasiddhi Shastra has expounded the Six Fundamental Truths of the Soul including its existence and so on. 


On the strength of logic and inference He has provided evidence for the existence of the soul and having Himself attained self-realisation, has portrayed the divine path for its attainment in a unique style born out of self-experience. 


Any true seeker, who delves deeply in this scripture and acts accordingly, will undoubtedly attain self-realisation. 


Is it a small wonder that this composition written by an Enlightened Master, who has filled couplets after couplet with the evidence of the soul, is befittingly entitled 'Atmasiddhi' - a reflection of the amazing virtues of the Soul..."

"Shri Atmasiddhi Shastra is akin to that of a starved man presented with a delicious meal..."

The inexplicable joy experirnced by Shri Maneklalbhai on receiving Shri Atmasiddhi Shastra is described by him in a letter written to Shri Ambalalbhai on Aso vad 11, V.S. 1952. 


" Recipant of rare satsang, endowed with many virtues, Shri Ambalalbhai, Nadiad. 


With great humility, I express that the joy experienced on reading Shri Atmasiddhi Shastra is akin to that of a starved man presented with a delicious meal. 


I have read the entire scripture once. 


In extremely simple language, deep philosophical tenets have been imparted, whose explanation or translation can be done only by an Enlightened One or a great scholar.  


Possessing neither the experience nor the scholarly knowledge, it is extremely difficult for me to expand on the meaning of this profound scripture. 


But just as a goat who has befriended a lion, can ride even an elephant's head, with the Grace of the living Sadguru, I shall send you ten pages of the translation of this scripture as they are completed. 


I do not have much linguistic knowledge, hence if there are any discrepancies in my thoughts, please do let me know." 


Upon reading Shri Maneklal Ghelabhai Jhaveri's high praise of Shri Atmasiddhi Shastra and the deep impact it had left on him, one not only gets an inkling of his worthiness but also an insight into Shrimadji's ability to fathom a person's eligibility. 


It also reveals the miraculous power of this scripture, capable of leading the worthy soul to attain great spiritual heights.

"Sole aim is to realise the Soul..."

"Shri Atmasiddhi Shastra encompasses the essence of all Jain canons. 


It is the result of the effortless churning of all Shrimad Rajchandraji's knowledge. 


It is only natural, then, that such a superlative and soul-uplifting, scripture requires equally elevated and truly worthy aspirants. 


The term worthiness stands for eligibility. 


Mere scriptural knowledge is not enough to attain enlightenment. 


To attain right knowledge the firm belief and behaviour that 'my emancipation lies only in following the instructions of the Enlightened Ones, I must always live by them', is imperative. 


The one who has steadfast faith in the Enlightened One, mastery over the senses and is detached and peaceful within; whose sole aim is to realise the Soul, only he can grasp the teachings. 


Only he is worthy of this spiritual scripture. 


The one who fails to understand the importance of the Enlightened One, who lacks faith in His words, whose intellect is polluted, who is consumed by his ego, the one who is not a true aspirant and who still wishes to revel in worldly pleasures, for he has no desire to realise the Soul - such deluded one remains uninfluenced even by such powerful teachings. 


Not only does he fail to understand the true nature of substances, but at times, that which can prove to be greatly beneficial can prove harmful to him - because of his sheer unworthiness..."

"Spreading the bliss of enlightenment..."

"The literary Ganges descended on this earth from the heart of the self-realised Shrimad Rajchandraji in an uninterrupted flow to purify the world. 


The creation Shri Atmasiddhi Shastra, endowed with the potential of dispelling the age-old darkness of ignorance and spreading the bliss of enlightenment was witnessed first-hand by Pujya Shri Ambalalbhai. 


It was on the auspicious day of Aso Vad 1, V.S. 1952, Thursday, 22nd October 1896, in a small room of "Nana Kumbhanath Mahadev' temple, in the town of Nadiad in Charotar district that Shrimad Rajchandraji, inspired by the depths of His Self-experience, enshrined many profound scriptural truths in plain, simple and heart-touching language, in the form of Shri Atmasiddhi Shastra. 


The request from a true seeker such as Pujya Shri Saubhagbhai, at an auspicious moment, resulted in the creation of Shri Atmasiddhi Shastra containing the quintessence of the fourteen purvas. 


The world will always remain indebted to Pujya Shri Saubhagbhai for this..."

"Shri Atmasiddhi Shastra... a jewel among scriptures..."

"In the month of Shravan, V.S. 1952, Shrimad Rajchandraji visited Kavitha, Ralaj and also spent time in the seclusion of jungles in Gujarat, immersed in the bliss of the Self. 


During the month of Aso He proceeded to Nadiad via Anand. 


The keen aspirant Shri Ambalalbhai accompanied Him. 


On the day after Sharadpurnima, on Aso Vad 1, Shrimad Rajchandraji returned after dusk and beckoned Pujya Shri Ambalalbhai to bring a lantern as He began writing. 


Pujya Shri Ambalalbhai, a picture of devotion and humility stood with the lantern in hand while Shrimad Rajchandraji's pen flowed incessantly. 


In a single sitting of merely one and a half - two hours He composed the 142 couplets of Shri Atmasiddhi Shastra, a jewel among scriptures, espousing the essence of the Six Schools of Thought. 


Only a divine entity like Shrimad Rajchandraji could create an unparalleled treaties of such magnitude, containing the essence of the Jain Canons, in such a short time. 


This exemplifies His poetic prowess and writing proficiency and is sufficient to immortalise His name for all times to come..."

"If we want to realise the soul..."

Pujya Shri Lalluji Muni writes...


"Shri Atmasiddhi Shastra is a hymn of the soul. 


There is no criticism of any religion in it. 


The follower of any religion may contemplate on it. 


Even we should contemplate on it repeatedly if we want to realise the soul. 


It contains the essence of the 14 purvas. 


We too can derive immense benefit from it, depending upon our eligibility. 


The profound meanings enshrined in it can be understood only from the Enlightened One. 


Only at the Lotus feet of an Enlightened One should they be heard and accepted. 


We should, however, try to understand from it as much as we can. 


Without wasting time in other matters - when in the house or outside, while working or in free time, wherever we are, if we develop the habit of reciting some of the couplets for our thinking on them, and as our understanding increases, our reverence for the soul shall deepen..."

"Instrumental in igniting the knowledge of the Self..."

"Shri Atmasiddhi Shastra is an unparalled sacred text expounding the path of liberation based on right faith, right knowledge, and right conduct. 


It is a convincing exposition of the real nature of the Soul and a bird's eye view of the six schools of Indian thought. 


Unlike other texts on the same subject, it offers a thorough understanding of principles in an easy conversational format making it easy to grasp, learn and enjoy. 


Indisputable logic, deep philosophy and extraordinary interpretations have been presented in simple language. 


Resultantly each and every verse is packed with the incredible power of being instrumental in igniting the knowledge of the Self in the sincere seeker. 


This amazing creation has the power to influence people of this generation to restrain themselves from being engrossed in material pleasures, awaken them from their deep slumber of ignorance and invoke an unprecedented awareness, thus heralding a dawn of spirituality in their lives..."

"Nourishment for the soul..."

"For sincere seekers, Shri Atmasiddhi Shastra is an inspirational scripture that provides nourishment for the soul, offers guidance on the path of Truth and enhances one's knowledge and devotion. 


It is that treasure of wisdom in which Shrimad Rajchandraji has revealed the mysteries of the Tirthankaras sermons that have proven beneficial for everyone. 


It can destroy delusions, end cycles of birth and death and help us attain liberation. 


Having experienced the Soul, Shrimad Rajchandraji has laid out the path that can lead to experience the Soul and attain the pure Consciousness in Shri Atmasiddhi Shastra. 


Shrimadji has written this sacred scripture with deep compassion towards living beings who are still traversing through the dark forests of this material world. 


Experiencing great misery, these beings are enslaved in endless cycles of birth and death. 


To endeavour to achieve the great purpose of liberation, this scripture is written in an instructive format. In composing Shri Atmasiddhi Shastra, Shrimadji has given us the remedy for attaining contentment..."

"Every sentence, every word of His is drenched in divinity and spirituality..."

"Since time immemorial, the soul has been subjected to infinite suffering through cycles of birth and death. 


Finally exasperated with the painful, meaningless transmigration, it embarks on the journey of awakening. 


It leads a life that is worthwhile, thus becoming a beacon of inspiration for others. 


Shrimad Rajchandraji the epitome of knowledge and compassion, holds a primary place amongst such brilliant and benevolent personalities. 


Shrimad Rajchandraji's life was one of continuous indefatigable spiritual pursuit. 


His persona was a reflection of His exemplary spiritual virtue. 


The essence of His elevated state comes alive in all his inspiring works. 


Every sentence, every word of His is drenched in divinity and spirituality. 


The legacy of His incomparable creations has been, is and will forever remain a source of immense benefit for the awakening and spiritual upliftment of many. 


Shrimad Rajchandraji's literary works are of unprecedented value to a seeker for self discovery. 


Even amongst them, His masterpiece, Shri Atmasiddhi Shastra, composed at the age of 29 is immensely beneficial. 


It is a testimony of His exalted spiritual state and creative genius..." 

"Destined to gain a permanent place in spiritual literature..."

"In Atmasiddhi Shastra, Shrimad Rajchandraji has woven the profound essence of the teachings of Tirthankars and presented the true nature of elements as they are. 


For this He has provided evidence based on the Canons, logic and His own experience. 


Substantiation of facts has been presented in a style that addresses the essence, elevates, attracts and impresses. 


The Gujarati used in this manuscript is in the simple 'doha chhand'. such that even a person possessing ordinary knowledge of the language can easily study it. 


This composition has the amazing potential of being tremendously useful to people of all ages, from young to the old, according to their own eligibility. 


All Truths pertaining to the Soul have been discussed in a sequential and logical exposition and it is this that accords Shri Atmasiddhi Shastra a very important and high place amongst Jain treaties as well as those of other religions. 


This excellent composition, rising as it does above opinions, philosophies, sects, sub-sects and castes written in a style that can be understood by all, is undoubtedly destined to gain a permanent place in spiritual literature..."

"Enter into the world of spirituality..."

"In Shri Atmasiddhi Shastra, Shrimad Rajchandraji has also enshrined His profound reflections on the Six Fundamental Truths of the soul in the characteristic style of a dialogue between the Sadguru and the disciple. 


In order to explain the Six Truths of the soul to seekers, Shrimad Rajchandraji has presented sequentially the various doubts on each of the Six Fundamental Truths as questions from the disciple and then given explanations in the form of answers by the Sadguru. 


Each question and answer is such that it helps the seeker progress on the spiritual path. 


Those having similar questions are able to resolve their doubts and obtain direction and inspiration on the path of spiritual progress. 


Again, for those seekers in whom such contemplation has not arisen, this dialogue between the Sadguru and the disciple, presented by Shrimad Rajchandraji, serves as an effective stepping stone to enter into the world of spirituality..."

"Evolved out of experience..."

"Shramad Rajchandraji's renowned poetic composition, Shri Atmasiddhi Shastra has woven in it, profound spiritual insights with amazing artistry, 


Several learned scholars with all their logical expertise cannot match the exalted logical conclusions derived in such an effective and simple language in just 142 couplets. 


A distinct characteristic of Shri Atmasiddhi Shastra is that it is not simply a rational theory, but has evolved out of experience. 


It can be clearly perceived that the spiritual insights gained by Shrimad Rajchandraji flow freely in this text..."

"The soul can attain self-realisation and be liberated from all sorrows..."

The creation of Shri Atmasiddhi Shastra is the beautiful result of Shrimad Rajchandraji's experience of the pure state of the Soul. 


Filled with deep insight and inspiration, in this divine creation He has expounded the main subject of the Six Fundamental Truths and unveiled the path of self-realisation for all seekers. 


'The soul exists', 


'it is eternal'. 


'it is the doer of karmas', 


'it is the enjoyer of karmas', 


'there is liberation' and 


'there is a path to liberation' 


- if one develops faith with conviction in these Six Fundamental Truths as postulated by the Enlightened Ones, the soul can attain self-realisation and be liberated from all sorrows. 


It is with this inherent intention that Shri Atmasiddhi Shastra has been created. 


These Six Fundamental Truths have been discussed repeatedly in Jain scriptures. 


What has been propounded by countless Tirthankars in the past has been explained by Shrimad Rajchandraji in this Shastra, in a simple manner. 


Thus, He has spread the teachings of the Tirthankars... 

"Proof of the existence of the soul..."

"Shri Atmasiddhi Shastra inspires one to work towards spiritual upliftment and also offers proof of the existence of the soul etc. in a series of rational arguments. 


Thus in both senses, it is befitting to refer to this work as a 'Shastra'. 


This Shastra, the creme de la creme of all Shastras, kindles awareness and direction on the path of liberation as propounded by Bhagwan Mahavir. 


It is the reader's experience that this text does not adhere to the ritualistic practices of any religion. 


Any aspirant wishing to traverse the path of spiritual upliftment will find Shri Atmasiddhi Shastra supremely beneficial, providing guidance, inspiration and an impetus to awaken the Self..."

'Atma' means the self or the soul and the word 'Siddhi' means accomplishments or realisation...

In the phrase 'Atma-Siddhi' the word 'Atma' means the self or the soul and the word 'Siddhi' means accomplishments or realisation. Literally also, 'Atma-Siddhi' is therefore a sacred book, by the study and knowledge of which one attains self-realisation. 

  

SHRIMADJI starts with the statement of a fact in the first stanza that the soul suffers infinite misery without knowing the real nature of self. Reverence is offered to the true Guru, the Spiritual Master, who disclosed the self. 

Till stanza 23 is reached, SHRIMADJI introduces the subject. The path of realisation has mostly disappeared. Some have become lifeless ritualists and some are in barren knowledge. Only when accompanied with knowledge of soul, non-attachment and renunciation are fruitful. Reasons for necessity for having a true Guru and his qualities have been stated. The scripture establishing the existence of the soul and suggested by the true Guru, are recommended where there is absence of the true Guru. The importance of having a true Guru has been stressed stating that passions of anger, pride, deceit and greed pass away by accepting his protection. The soul desirous of liberation knows this line of thinking and the soul who is a bigot takes a perverse view.

In stanzas 23 to 33, the characteristics of a bigot have been stated for the purpose of removing bigotry.

In stanzas 34 to 44, the characteristics of the aspirant for self-realisation and the six aphorisms have been stated. The six aphorisms are discussed thereafter in the form of a dialogue between the Guru and the Pupil in order that right thinking arises and the path of liberation is understood. 

These six aphorisms are:

1) The soul or the self exists. 

2) The souls is ever-existent. 

3) The soul is the doer of its Karmas. 

4) The soul is the enjoyer of fruits of its Karmas. 

5) There is liberation of soul (from being the doer and enjoyer of the Karmas.) 

6) The means of liberation is true religion.

These six aphorisms are in fact six kinds of beliefs i.e., six schools of philosophy. SHRIMADJI has stated them for making known the highest ideal. In a way, they disclose the fundamental position of Jainism, as has been revealed by the Spiritual Master of the past like Sri Kundakunda Acharya in the first century B.C.

In stanzas 45 to 48, the pupil raises doubt to the first aphorism - The soul exists. 

The true Guru removes the doubt in stanzas 49 to 58. 

Similarly, in the following stanzas from 59 to 118, the pupil raises doubt about the other five aphorisms and the true Guru removes them one by one. 

Ultimately, the true Guru shows the pupil that the self is pure, enlightened, consciousness in core, self-illuminating, the abode of bliss and advises him to contemplate on what has been taught and realise the self. He informs the pupil that the true resolve of all the right knowers of self reaches to this point.

The pupil attains the knowledge of the ever-existing soul as described above, which he had never before, by this teaching. The self appeared to him as pure consciousness itself. He comes to know that he is the doer and enjoyer of Karmas so long as there exists wrong belief about himself. As soon as the conscious attentiveness flowed in his own self, he became non-doer of the Karmas. Then he is the doer and enjoyer of the modifications of his self, which are of the nature of pure consciousness without any thought activity. Liberation is defined to be the state of absolute purity of the self and that by which it is attained is its path. 

This path has been explained to the pupil in the 'Atma-Siddhi'. 

He is so happy to know it that he asks himself as to what he should offer at the feet of his Guru, because all the substances of the world are less in value than the value of the self, which the Guru has bestowed upon him. 

He resolves to live in obedience under the feet of the Guru and exclaims to him in delight, "Oh Lord ! you have shown me my soul distinct from the body, like the sword from its sheath by explaining the six the six aphorsms".

Stanzas 128 to 142 state the conclusion. 

If one wants to realise the self he must do the right endeavour, i.e., he must turn the conscious attentiveness towards the ever the ever-existing self , which has been explained in this book. 

Also having heard the language of real stand-point view such as "the soul is unbound, free of all impurities", it is not proper to leave the means of realising it, but the means should be practised keeping the real stand-point view in mind. 

All the souls are like Siddhas, i.e., liberated souls, as they have potentiality of being liberated. Obedience to the precept of the true Guru and contemplation on the state of Jina are auxiliary cause for this. 

Compassion, peace, equanimity, forgiveness, truth, renunciation, non-attachment these auspicious states are always awake in the heart of the aspirant for liberation. Without them he is not even the aspirant.

The condition when the deluded thought activity is destroyed or subsided and when the world appears like a refuse of food or like a dream, is the state of the knower of self. The rest are the states of delusion and of mere knowledge in words. 

It is promised that one who having contemplated on the above-stated first five aphorisms, practises the sixth, attains the state of the fifth, i.e., liberation without any doubt.

In the end the pupil offers innumerable obeisances at the feet of the Guru whose state of existence is without any attachment for body though in embodied condition.   

AtmaSiddhi 1 of 4

AtmaSiddhi 2 of 4

AtmaSiddhi 3 of 4

AtmaSiddhi 4 of 4

LETTER OF SIX FUNDAMENTAL TRUTHS... (CHHA PADANO PATRA)

  Introduction: 

Shri Lalluji Maharaj being sick in Surat requested SHRIMADJI for Samadhi Maran. In reply, SHRIMADJI wrote the famous letter of six fundamental truths, and inspired Lalluji Maharaj not to fear death. 

This letter is the theme, of which "ATMASIDDHI" is the development. Shri Lalluji Maharaj appreciates this letter as follows:

"This letter has helped us to remove all our stray ideas and wandering thoughts, it has removed our doubts, confirmed our faith in the fundamentals of Jainism and those of all religions in general, namely the nature and development of soul.

It has taken us out of our prejudicial attachments to the Jain sects; it has kept us clear of fixing our faith in the Vedanta; it has, in brief, re-established our pursuits in the nature of the Self and its knowledge.

Thus, this letter is uniquely wonderful in many ways. If the disciple is deserving, the constant meditation on this letter, on the truths contained in it, would put him to the path of Self-realization."

LETTER OF SIX FUNDAMENTAL TRUTHS

Bombay Falguna, Vikram Samvat 1950

Salutations with extreme devotion to Shree Sadgurudeva, the sole giver of protection.

The knowing saints who have realized their pure self have declared the following six steps as the best abodes of Samyaka Darshana or right vision of reality:

Step One:

   

'Self exists.' As there are objects such as pots and cloths, so there is the Self. As one can prove the existence of an object by its specific quality or characteristic, with reference to pot and cloth, similarly the proof of the existence of Self is the presence in it of a quality of consciousness, which not only illuminates itself but also all others around it.

Step Two:

   

'This Self is permenant or eternal', Pot and cloth etc. exist only to some time, but the Self is present in all times, past ,present and future. Pot and cloth etc. are objects by contact or combination of circumstances, the Self is by nature an independent existence or a substance because we do not experience any circumstances which can create it. Consciousness cannot manifest itself by the help of any object created by collocation of circumstances. So it is uncreated. Since it does not involve any combination of objects, it is imperishable. Because that which cannot be brought into existence by any combination of circumstances, cannot merge or disappear by its transformation to anything else. In short that which is never created, is never destroyed.

Step Three:

   

'Self is the author of its actions.' All objects have meaning and are active, they are always found to be affected by something else and in their turn, they affect something else in their contact i.e. they are subject to the law of cause and effect. Self is also affecting something i.e. it is active and so it is the creator of its actions. This creativity is shown by Shree Jin Bhagawan, threefold. (1) Philosophically or metaphysically as it maintains its own nature it is the author of its nature, (2) Anupacharita or empirically it is the author of Dravya Karma or its bodily activities by its attachment to its body. (3) By upachara or attribution coming into contact with external objects , it is the author of house, city and the rest.

Step Four:

   

'Self is the enjoyer, or sufferer of its actions or deeds.' Whatever activity it may be, it is always brining some result, soon or late, it is never uncreative of any result- Direct experience proves that every act done by its author, makes him enjoy or suffer its consequence. Take poison and die, take sugar and feel its sweetness in the mouth, touch fire and suffer the burns, from, there touch snow and feel cold- thus every action is connected with its results or consequence and there is no exception to this rule. Similarly kashayadi= whatever modes or passions etc. or Akashayadi = non passious whatever the Self or Soul undergoes, their results also the Self has to bear or suffer. Since the Self prompts an act, it has to hear its results. Thus the Self being the author of its activities, has to suffer the results of these activities.

Step Five:

   

There is liberation. 'As we showed the authorship of activities of a Jiva by Anupacharita Vyavahara = empirically and as we showed on the basis of this authorship, the Jiva's responsibility to enjoy or suffer the results thereof, still further in this line, we are now to show that the actions done, can also be destroyed because in direct experience there may be strong effect of Kashaya etc. but by not repeating it, by not establishing any contact with it it, by quietening it down, it can be gradually destroyed. Every action is a Bandha Bhava or feeling of bondage and the Self can be freed from such feeling of bondage. When the Jiva or Soul gets free from all bondage, it enjoys liberation. Thus freedom from all binding actions of the Soul is known as Soul's liberation or Moksha.

Step Six:

   

'There is a method of obtaining liberation from bondage of Karma or actions.' If Karma bondage goes on happening and increasing, then release from it, can never occur, but things or means possessing a quite opposite nature than that of binding actions, are available in direct experience and they are knowledge, vision or perception, Samadhi or Yogic concentration, non-attachment, devotion etc., by employing which means, Karma bondage slackens down, it quietnes very much, it gets awefully reduced and in the end, totally removed or destroyed. Therefore they-knowledge, vision or perception, sense-control, non-attachment etc. are surely the available means for liberation.

Here I have briefly shown these six steps shown by all-knowing saints-the steps which are the principal residence of Samyakdarshan or right vision of Jiva. They are worthy of being proved most effective and helpful to a Soul very near to its liberation in his natural thinking and reflection. He can very easily see that these six steps are the highest decisions of the human Soul. If these steps are well followed then they can easily give birth to a fine discrimination in the human Soul. These six steps are totally true or correct, beyond all possible doubt, and this is indicated by the very high person Bhagawan Mahavira. The discrimination of these six steps has been given by him to help a Jiva to rightly understand and realise his own forms and nature. This direction of six steps is shown by all knowing great saints with a view to help a Jiva to shakeoff its ego, developed by its suffering its beginningless dream state, and its strong feeling of mine and thine and so to be completely free from it. If the Jiva realises that its real nature is free from this dream state, then in a moment it wakes up and achieves Samyakdarshana or right vision or perception and attaining right vision, it can quickly obtain liberation as its own real nature. Then it would not experience either joy, sorrow, contact about any perishable impure or any such object or Bhava = passion.

Thinking this way the Jiva finds purity, perfection indestructibility or imperishability, highest joy and freedom from all distinetions and distancess (Anatarahita = freedom from all differences.)

The Jiva has felt oneness in all shades of vibhava or natures of objects of opposite nature that its own by only a strong Adhyasa or superimposition and it should quickly realize that it is quite seperate from all these objects of opposite nature and this realization should be experienced, clear, direct, extremely direct and immediate or Aparoksha.

When the Jiva has such immediate, direct experience, he is not at all bothered by any contacts with other objects, nor does he at all think about their desirability or otherwise and he becomes completely self-satisfied by experiencing that his real nature is totally free from bondages like birth, oldage, death, disease, etc. All the persons who have determined to realize their Self with the help of these six steps to liberation as shown by that great All knowing Bhagawan Mahavira, have attained their own nature as liberation and they have been free from Aadhi =outside troubles, Vyadhi = bodily and mental troubles and upadhi = self-imposed troubles in the past and by following similar way, all other persons are likely to attain liberation in the present as well in future.

Our Salutations with all devotion to those great saintly persons who have preached this path of leading a Jiva to its original nature and powers, by destroying the bondages in the form of birth, oldage and death. Our Self-nature shines out even by constantly daily remembering his Nishkarana Karuna = compassion without being asked for. Let the lotus feet of such great saints remain firmly fixed in our hearts!

I have no power to define the virtue of that great saint who told these six steps by which the real nature of the Self is proved and immediately it shines out in the jiva by accepting these six steps and by manifestation of the Self's real nature the Jiva feels joy for all times and becomes totally free from all fears.

I again offer my salutations with all devotion to that All knowing Saint who obliged us with this Soul-saving six steps resulting in our Paramatmabhava - or our real nature as great soul or Paramatma without seeing any merit in us and without inquiring whether we are his disciples or not or whether we worship him or not and keeping the same attitude towards all other living beings - his obligation it is not in our power to repay.

The great saints have advised devotion to Sadguru-right preceptor, purely for the higest good of their disciples; when such a devotion turns into a life's mission, the devotee's mind and being constantly remain in the activities of the Self of that Sadguru or right preceptor and he clearly sees unprecendented virtuous qualities in the Sadguru and thereby all other unthinking or ignorant behaviour remains no more and his self-knowledge immediately shines out and knowing this, the high type of devotion is advised by the great saints. Therefore my repeated salutations for all time to such devotion and to the advisors of such devotion, namely the great saints!

Though manifestly there is no happening or existence of absolute knowledge or Kevala Jnana in the present time, but by thinking of those teaching and whose power, I have clearly known that there is absolute knowledge and in the form of deep faith and in the form of deep thinking, I have experienced absolute knowledge, or in the form of desire I have experienced absolute knowledge, and from the purpose of main Naya (Mukhya Naya = fundemental point of view. I find absolute knowledge prevailing in me - that absolute knowledge manifest all unobstructed happiness, and by whose contact, instantaneously this Jiva became fit for self-realization, my salutations and salutations with all highest devotion, to the obligation of the great saint - all knowing Bhagawan Mahavira!

--SHRIMAD RAJCHANDRA