A collection of discourses by Muni Shri Pranamya Sagar Ji on Ishtopdesh, composed by Acharya Pujyapad Swami, Atishay Kshetra Bijoliya Ji, 2016.
यस्य स्वयं स्वभावाप्तिरभावे कृत्स्नकर्मणः। तस्मै सञ्ज्ञानरूपाय नमोऽस्तु परमात्मने ॥1॥
yasya svayaṃ svabhāvāptirabhāve kṛtsnakarmaṇaḥ |
tasmai sañjñānarūpāya namo’stu paramātmane || 1 ||
The pronoun “yasya” refers to “any soul” and through this, Acharya Dev implies that he salutes every soul. He conveys his message and the sound of his reverence to every soul that has achieved what is described here. Swayam Swabhavapti means the soul that has attained its true nature by itself. The attainment of one’s true nature never happens through another; it happens only through oneself. Each word here deeply inspires us. Swayam means “by oneself” and Swabhavapti means “the attainment of one’s true nature.” It doesn’t matter whether that soul is Jain, Brahmin, non-Jain, Kshatriya, or what the name of that soul is. It also doesn’t matter whether that soul belongs to Lord Mahavir, Lord Adinath, or Lord Parshvanath. Yasya is a profound word, whether you call them Brahma, Shiva, Maheshwar, Vishnu, Jin, or Hari-Har—everyone is included. Such is the vastness of Jain philosophy, and if you understand it, your heart will also become expansive because when our intellect is narrow, our heart remains narrow. When expansiveness comes into our intellect, it comes through contemplation and knowledge, and this knowledge is given to us by these Acharyas who declare that they are ready to bow to every soul.
When you sit to read this scripture, you might wonder, “What kind of Acharyas are these who are willing to bow to everyone?” Perhaps, you might think, we are saluting Vardhaman Mahavir Swami, or we are saluting the first Tirthankar Rishabhdev and Parshvanath. But the Acharya Bhagwant says that they salute everyone, so what should these souls be like? There is one condition—you can call them by any name, whether it is Parshvanath, Hari, Har, Brahma, or Vishnu—it doesn’t matter to us. We will even salute Brahma and Vishnu, but on one condition: Swayam Swabhavapti—they must have attained their true nature by themselves. That is the only condition. Acharya salutes that soul who has attained detachment and their true nature, and it becomes clear from this word that the true nature was not initially possessed by them. It is something that must be attained, because if it were already attained, then it would be attained by everyone.
Then, wouldn’t we have also already attained it? Wouldn’t you have attained it too? In that case, whom would we bow to? If we and you have the same essence, we can only offer our salutations when there is some difference between us. Whom do we bow to then? Acharya says, ‘To the one who has attained their true nature.’ That nature is not something that already exists but rather something to be attained. It’s not like unveiling a photograph where you simply remove a cloth and the photo appears. The process of attaining one’s true nature is different because it requires effort. To unveil something that’s covered doesn’t take much effort—one just needs to move a rope or a cloth. But one’s true nature isn’t revealed in this simple manner.
Acharya explains that the true nature is something that resides within, and the one who has attained it has done so through their own effort, not by any external means. No external assistance is needed to attain this nature. If something is to be achieved from within, the only reason it hasn’t been attained yet is due to an internal shortcoming. Once that shortcoming is removed, the true nature will emerge on its own.
Imagine a statue being carved out of stone. What does the sculptor do? Does he bring something from outside, or does he reveal what’s already within the stone? If we observe a stone being shaped into a statue, we’ll see that the statue is emerging from within the stone itself. The stone naturally transforms into the statue—it doesn’t need any external addition. Everything is already there; it just needs to be revealed. The statue is hidden within the stone, and while we may not see it, the sculptor, with his skill and understanding, can see it clearly.
When the sculptor looks at the stone, he already knows where and how to carve, where to form the nose, the features. He already envisions the statue within himself. First, the statue is formed in his mind. While the stone still appears untouched to us, the sculptor sees the fully formed statue in his mind. He might say, ‘Don’t worry, I will create the exact statue you envision,’ because he has already captured the image within himself. The first statue is created internally; the stone is still as it was. You may not see anything in that stone, but the sculptor sees the statue fully formed within it. It’s not about covering the statue as one might cover a photograph with a cloth and then reveal it. Although both involve ‘covering,’ there is a vast difference between these two forms of uncovering. Just as the statue is hidden within the stone, so too is our true nature hidden within us.
Acharya says that just like that, our divinity is hidden within us; our true nature is veiled within us. We might say that it is covered, concealed, or hidden, and we aren’t able to grasp it yet. But we must grasp it, and in order to do so, we need to become a bit of an artist. Just like the sculptor who carves a statue, we too need to learn some of that art. And what is that art? When a photograph is placed in front of the sculptor—a photo that is not the statue, and the statue is not the photo—yet, by looking at the photo, the sculptor envisions it within the stone and says, “The exact image you see in the photo is hidden in this stone, and I will reveal it.” It might take two or four months, but the sculptor combines the photo and the stone in his mind and declares that the image from the photo is hidden inside the stone.
Similarly, Acharya says, “There is also a photograph hidden within your soul.” And what is that photograph? It is the image of someone who has attained their true nature. Keep that image in front of you. “They” refers to someone other than yourself—those who have already attained their true nature. Keep them in your view, make them the focus of your attention, and after making them your focus, what should you do? We will discuss that in the future, but first, you must make that image your model.
What should we strive to become? Acharya says, “We don’t need to become like Lord Mahavir, or like Rishabhdev, or like Parshvanath. What do we need to become?” These are all external names; they are related to the body. Behind these names is the essence of the soul. Focus your attention on that essence, on what they have become. You must become like those who have realized their true nature.
But first, understand this: What is it that we are trying to become? Manglacharan (invocation) is performed so that you can hold in your mind what you wish to become. Manglacharan is not just a formality or a ritual. Spiritual saints and great Acharyas perform Manglacharan so that through it, a mental image is formed in front of us, and we start to aspire to embody those virtues. When we bow to the one who has attained their true nature, it means that we too must attain our true nature.
How to Attain True Nature?
Acharya says that to attain this true nature, one must “remove all karmas” (abhāve kṛtsnakarmaṇaḥ). Something needs to be removed, just as there are elements mixed into the stone that obscure the statue within. Similarly, to reveal the statue, something needs to be chipped away. This doesn’t mean adding anything, but rather removing the excess. If anything needs to be added, it’s only to aid the removal process. When a sculptor chisels a statue from stone, he asks for a chisel and hammer. You might wonder why a hammer is necessary, assuming the statue will emerge on its own, but the tools are needed to remove, not to add. The chisel strikes the stone, and while it may seem like something is being added, the sculptor is actually breaking away the unnecessary material.
In the same way, within your soul lies your true nature, the same true nature that the enlightened ones, or Paramatma, have realized. But to realize it for yourself, you must chisel away with tools. And what needs to be chipped away? Acharya says it’s the “kṛtsnakarma”—all kinds of karmas. Only by removing these karmas can one attain true nature. When will this true nature be realized? When the karmas are removed. As long as karmas exist, true nature cannot be attained. Acharya will later explain which specific chisel and hammer are needed for the soul, but don’t use any other tools. Acharya has emphasized that different chisels and hammers are used by different people—laypeople (śrāvaka) use smaller, less precise tools, while the spiritually advanced souls use sharper, more refined instruments. These sharper tools are concentration of the mind and focused meditation. The sharper one’s concentration, the faster one will cut through karmas, while a distracted or dull focus will delay the process.
For laypeople, meditation can seem as difficult as trying to touch the sky while standing on the ground. Meditation is challenging for laypeople, more so than performing rituals or recitations. One may be willing to do all kinds of religious activities—worship, ceremonies, chants, or offerings—but when it comes to meditation, it feels impossible. However, meditation is the only way to cut through karmas, and without it, karmas cannot be removed.
Until you are capable of focused meditation, Acharya advises doing something else—what is that? Acharya says, “Prātṛutthāya devatā guru darśanam“: the first thing you should do upon waking is to have darshan (viewing) of the deity and the Guru, i.e., the Jina (enlightened beings). For the layperson, this is essential. For the ascetic monk, the first thing to do is engage in self-study, perform sāmāyika (meditation), and meditate. The layperson is told to first have the darshan of the deity, while the monk is told to meditate on his own soul, as he has no need to go anywhere else for darshan. The essence of devatā darshan is a fundamental practice for the layperson, not for the monk, yet even monks perform it. Worship (vandanā) is important and part of the fundamental duties, but it comes later. First, the monk should perform sāmāyika, pratikramaṇa (reflection), and study the scriptures. Once others wake up, then he can go for the darshan of the deity and perform vandanā.
The result of Dev Darshan
For a layperson (shrāvaka), the first thing emphasized is the darshan (vision) of the deity and the guru. Acharyas have written extensively about the significance of this darshan. Since you may not have the capacity to meditate right away, the Acharya advises starting with seeing and worshipping the deity. Acharya says that when you simply decide, while sitting at home, that you will go for the darshan of the Lord, you earn the merit equivalent to a one-day fast. I am only sharing what is written, whether or not you actually receive this merit is up to the divine. But just forming the intention earns you this reward. When you make a small effort towards it, you earn the merit of two days of fasting. With more preparation, you earn three. As soon as you start walking toward the temple, you earn the merit of four days of fasting. This is the reward for simply starting the journey; you haven’t even arrived at the temple yet! When you reach a certain distance, you earn the merit of five days of fasting. When you see the temple from afar, the reward is equivalent to six days. As you approach the temple, you earn the merit of a fortnight’s fast. When you step onto the temple threshold, you receive the merit of a month-long fast. As you reach the deity’s altar and perform circumambulation, the merit is equivalent to a year’s fast. And finally, when you behold the Lord’s eyes during darshan, you are rewarded with the merit of a hundred years’ fast. If you then sing praises of the Lord, you receive an infinite amount of merit.
This, the Acharyas have written, is the spiritual benefit for darshan of the Lord for laypeople. Now, you might think, “These are all scriptural sayings, but is there any reality to it? If so, and if we get so much merit from darshan, we should be experiencing it every day when we go to the temple and offer our prayers.” Whether you receive this merit or not depends on the effort and intention you put into it. The methods prescribed for gaining this merit may not be fully followed. For instance, the Acharyas said that a layperson should walk barefoot to the temple, wearing clean clothes.
If you want the spiritual benefits quickly, then the faster you try to achieve them, the less you receive. The merit corresponding to the number of fasting days will be earned, but trying to rush it will reduce the effect. Nowadays, people tend to take shortcuts, like riding a bike or car to the temple, thinking they’ll reach faster and start their prayers sooner. However, this is not how the inner workings of the spirit unfold. While modern machines might speed up other processes, spiritual purification cannot happen in 10 minutes. The process prescribed by the Acharyas must be followed.
The Acharyas have said that when a layperson leaves home to visit the temple, they should wear clean clothes, go barefoot, maintain silence, and walk with compassion, avoiding harm to any living creatures. Only then will the merit of fasting and other spiritual rewards be attained. You may say, “But isn’t this difficult? Why can’t we just take a vehicle, get to the temple, and do our darshan?” While you can certainly go by any means, the joy and purity you feel from darshan develop over time, starting with the intention and effort of the journey itself. Simply arriving at the temple in 5 minutes won’t cultivate the same spiritual focus. The longer the journey and the more mindful your preparation, the greater your spiritual purity.
Imagine walking half a kilometer or a full kilometer to the temple in silence, speaking only “Jai Jinendra,” without engaging in any other talk. Fellow worshippers will understand that you are on a sacred path to the temple, and they too will respect your silence. This state of mind, with thoughts of the Lord filling your heart, will enhance your spiritual purity. As you walk with the sole purpose of beholding the Lord, an inner purity will grow within you.
The spiritual significance of pilgrimage and the slow, deliberate process required to attain inner peace and self-realization. It explains why many sacred sites and pilgrimage destinations are located at high altitudes, where the physical effort of reaching them represents an important aspect of the journey. The author contrasts this with the idea of reaching a sacred place quickly, for example by helicopter, which would not bring the same level of spiritual purity.
The process of attaining spiritual liberation (moksha) is not something that can be rushed. True peace comes from within, and hurrying through the process leads to nothing but external anxiety. For example, if you try to meditate in haste, your mind won’t settle, and you won’t be able to find calmness. Inner peace is necessary for true spiritual focus, and this peace is only possible when your mind is still and focused. To attain the qualities we see in a divine figure, like the image of a deity, we must shape our own inner self with similar efforts and perseverance, just like a sculptor shaping a statue.
The author emphasizes that attaining your true nature (svabhava) is something you must do yourself. No one else can make it happen for you. Even a guru or teacher can guide you, but ultimately, the responsibility for inner transformation lies with you. All the great souls (siddhas) have attained their liberation through their own efforts, not by depending on someone else.
The process of transformation, the author explains, is like the natural development of the body from the womb to old age—it happens by itself. Similarly, the transformation of the inner self happens on its own, but it must be directed through your own efforts. Currently, we are bound by our external circumstances (vibhav), but we need to stop this external conditioning and turn toward our true nature (svabhav). This turning inward happens through personal effort, and once it is achieved, we will realize the true nature of our soul, which is pure knowledge.
The passage ends with the invocation of sanjñānarūpāya, paying respect to those who have attained complete knowledge by removing the karmas that obscure their true nature. These enlightened beings are said to embody pure knowledge, with nothing else but the essence of wisdom in their soul.
the spiritual journey is slow and deliberate, requiring self-effort and personal transformation. No one can do it for you, and even the guidance of a guru is eventually something you must transcend. The ultimate goal is to realize the soul’s inherent nature, which is pure, infinite knowledge.
Adhyatm Yog Chapter 1 | Chapter 2 |
अध्यात्म योग अध्याय1 | अध्याय 2 | अध्याय 3 | अध्याय 4 | अध्याय 5 | अध्याय 6
Adhyatm Yog (Ishtopadesh) Muni Shri Pranamya Sagar Ji
Swadhyay Ishtopadesh Adhyatm Yog Chapter 1-2
गाथा 1 (Gatha 1) | गाथा 2 ( Gatha 2 )| गाथा 3 ( Gatha 3)| गाथा 4 ( Gatha 4) | गाथा 5 ( Gatha 5) | गाथा 6 ( Gatha 6 )| गाथा 7 ( Gatha 7 )| गाथा 8 ( Gatha 8 ) | गाथा 9 ( Gatha 9 ) | गाथा 10 ( Gatha 10)| गाथा 11 ( Gatha 11 )| गाथा 12 ( Gatha 12) | गाथा 13 ( Gatha 13 )| गाथा 14 ( Gatha 14 )| गाथा 15 ( Gatha 15 ) | गाथा 16 ( Gatha 16 )| गाथा 17 ( Gatha 17 )| गाथा 18 ( Gatha 18 )| गाथा 19 ( Gatha 19 )| गाथा 20 ( Gatha 20 )| गाथा 21 ( Gatha 21)| गाथा 22 ( Gatha 22 )| गाथा 23 ( Gatha 23 )| गाथा 24 ( Gatha 24 )| गाथा 25 ( Gatha 25 ) | गाथा 26 ( Gatha 26 )| गाथा 27( Gatha 27 ) | गाथा 28 ( Gatha 28 )| गाथा 29 ( Gatha 29 )| गाथा 30 ( Gatha 30 )| गाथा 31 ( Gatha 31)| गाथा 32 ( Gatha 32 )| गाथा 33
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