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Following a request from Shree Saubhagbhai of Sayla, Shrimad Rajchandra composed the great Atma Sidhi Shastra in the town of Nadiad, Gujarat. The

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If the Jiva realises that its real nature is free from this dream state, then in a moment it wakes up and achieves Samyak darshan or right vision or perception and attaining right vision, it can quickly obtain liberation as its own real nature. Disciple also notes other views that God dispenses karma and regulates the world. The discrimination of these six steps has been given by him to help a Jiva Self to rightly understand and realise his own forms and nature. The guru explains that the body is merely a non-sentient form and hence cannot determine the birth and death of sentience.

Samyak darsana originates either intuitively by nature, that is, in the automatic course of affairs or through attainment that is, through external means like instruction etc. They are called Atmarthiwhich literally means one who seeks well being of his soul [13] A true seeker seeks out a true guru and obeys his commands.

It will enjoy the pleasures of heavens by doing good deeds and suffer the hells due to its bad deeds; in either case the acquisition of karma good and bad continues. Thus it is the soul who is the doer of its actions.

Atma Siddhi – Wikipedia

The background to his philosophy of six steps lie in one particular verse in a book called Adhyatma-saar by 17th century Jain philosopher-monk Yasovijaya which says: But since God does not influence the karma, it cannot bear fruit and hence soul does not bear its consequences.

There may be sharp shastfa of frail body and poor intellect of healthy body. Hence, Atma Siddhi is translated as self attainment or self realization. This cannot happen if soul and body are the same. In reply, Shrimad wrote the famous letter also known as chha padno patra datedpropounding six fundamental truths, and inspired Lalluji Maharaj not to fear death.

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Hence shqstra is difficult to believe that soul is eternal and permanent. He gujarait down his passions, aspires for liberation and has compassion for all living beings. Disciple believes that actions itself may be influenced by past karmas or it may simply be the nature of the soul to attract karma.

Finally the guru points out the irony of the question—to question whether the self exists, that itself proves gujaratti existence of self.

Accordingly, neither the contemplation of self nor state of omniscience can be achieved without the existence of a true living guru.

The disciple then concludes that he was satisfied with the replies to his first five doubts and he would feel fortunate if guru dispels his last doubt on the true path of liberation. Verses 24 to 33 discuss the characteristics of a bigot and a sectarian. Unrecognized language CS1 Gujarati-language sources gu. Srimad then concludes by describing true teacher, true seeker and true religion.

The sentient substance soul is characterized by the function of understanding, is incorporeal, performs actions doeris co-extensive with its own body. His full name was Raichandbhai Ravjibhai Mehta.

Even in various states sitting, walking, sleeping etc. Lalluji Maharaj appreciates this letter as follows: These six steps are totally true or correct, beyond all possible doubt, and this is indicated by the very high person, Bhagawan Mahavira.

According to the legend, when Sobhagyabha requested Shrimad, it was already night time. It is the enjoyer of its actionslocated in the world of rebirth or emancipated liberated and has the intrinsic movement upwards.

Fourteen Purvas The Prior Knowledge — considered totally lost. They sometimes gather knowledge but do not act on it. The verses 59 to 70 pertain to the disciples doubt regarding permanence to the soul and the gurus explanation as to why the soul is eternal. He instructed Lalluji to study and reflect upon the Atmasiddhi in solitude. The knowledge of the birth and death of the body can only be experienced by the soul if it is separate from the body.

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Since this is observable, there cannot be any doubt about it. Archived from the original PDF on July 10, Shrimad enunciates the six fundamental truths in the letter.

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They are worthy of being proved most effective and helpful to a soul very near to its liberation in his natural thinking and reflection.

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. The two verses 43 and 44 state and explain the Satpada that literally means six steps towards liberation. The path of liberation lies in destroying craving, aversion and ignorance, which are knots of karmic bondage. Furthermore, since change occurs continuously and nothing is permanent—this also applies to the soul.

He was also highly regarded by Mahatma Gandhi.

Which is translated as: One is born a king and another a pauper—that cannot be without a cause, indicating existence of karma. This chapter begins with admission of ignorance by the disciple while venerating the Guru. Another great Jain monk Nemichandra says in his Dravyasamgraha: Guru points out that the since the knower knows the object like pots and pans, this knower is soul itself.

It is explained in the verse