In the Kramic path a person can never see his own faults. If you tell me, "I have many faults but I can only see a few," then 'we' would believe that you are worthy of moksha. But the one who says, "I see only a few faults within me," that person has infinite faults and yet he claims he has only a few! Just because you see only a few, does that mean you should believe you have only a few?
When can you say that you have attained the path of Lord Mahavir? When you are able to see hundreds of your faults everyday and when you do hundreds of pratikraman everyday, then you can say you are on the path of Lord Mahavir. Swaroop Gnan or knowledge of the Self is way beyond this stage, but people walk around intoxicated with the belief that they have attained it after reading just a few books of the scriptures. They have not attained even a drop of the Self! Where Gnan stops, intoxication (keyf) increases. As one's intoxication of 'I know something' increases, elimination of the veils of ignorance covering vision (darshan-avaran) comes to a halt and so does the elimination of knowledge covering veils (gnan-avaran). Nothing except your obstinacy hinders your progress towards moksha. The greatest areas of danger (bhaisthan) you should fear is swachhand (to act according to your own wishes) and the intoxication of 'I know something'.
If the sadhu maharajs (spiritual preceptors) stop just the one mistake of reveling in pride of doer ship as their karma unfolds (garva of udaya karma), then their work is done. You do not have to look at their external conduct, it is acceptable even if they havekashays (anger, pride, attachment and greed) but they must not relish this sense of doer-ship (garva ras). That is all one has to look for in a maharaj (Jain spiritual master).
1) The ‘Kramic path’ (Step by Step Path) is of ‘doing’ and the ‘Akram Path’ (Stepless Path) is of ‘understanding’. One has to bring an end to things through understanding. The path of Akram is not a path of action (kriya); it is a path to bring about settlement through equanimity. The Knowledge of Akram itself, works on its own, to bring about results.
2) That which gives results is Gnan (practical and experiential knowledge). That which does not give results is theoretical knowledge (shooshka-gnan).
3) ‘Ignorance’ (absence of Self-Knowledge) creates vibrations (causes) and ‘Knowledge’ (Self-Knowledge) stops these vibrations.
4) The Right Knowledge reduces pain-and-suffering, and increases happiness. If we fall short of having acquired the Right Knowledge, the faults is ours’, isn’t it?
5) You cannot write your own medicine without consulting a doctor first because there is fear that you may die, and yet where there is a danger of destruction of countless lives to come, you make your own spiritual medicines and take it without even consulting a Gnani. Scriptures are weapons; if you don’t know how to use them, you will die for sure.
Book Name: Aptavani 2 (Page #164 - Paragraphs #4, #5; Page #165 - Paragraphs #1, #2)
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