Letter of Six Steps: Fundamental Truths

September, 2023 by Shrimad Rajchandra

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 bringing 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 passions  whatever the Self or Soul undergoes,their results also the Self must bear or suffer. Since the Self prompts an act, it must 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 quietens very much, it gets awfully 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.

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