Swadhyaya(Self Study/Reading of Scriptures)

SWADHYAYA (SELF-STUDY / READING OF SCRIPTURES)
When you reach for a darshan of the Jinwani, there might probably be not all the arrangements for offering obeisance. Arrangements are made for placing the Jinwani in the temple itself in separate almirah in which scriptures or holy books are put in a well arranged manner. But the more beautiful we shall place the Jinwani, the more blessing and refinement of fruits shall we obtain. Now, just look at this-how you have kept the Jinwanin here. Jinwanin for worship, Jinwani for reading-all in such a disorder. There should be such a shelf or almirah here that all are completely well ordered. The copy that carries a gaddi (cushion), from which you read in the evening, is called the scripture with the gaddi. The holy book should have a separate seat, stand or dais. Pay a visit to some gurudwara (a Sikh temple). See how nicely the Gurbaninis kept. Go to some chaityalaya of the taran community, in what an orderly way, refined way do they rever the Jinwani. Have a look at the Holy Quoran and Bible. How beautifully they are placed. As for the Jainis, there are so many Jinwanis that they do not know which of those to look after. Thus they do not care much. There should be Jinwani's darshan too. The way we offer oblation to Jinendra Bhagwan, we should also do the same to the Jinwani, in four mounds symbolic of the four anuyogas. This is how it should be done.; उदक चन्दन तन्दुल पुष्पवै: चरू सुदीप सुधूप फलार्धवै:। धवल मंलग गान रवा कुलै, जिन गृहे जिनशास्त्र—महं यजे।। प्रथम करणं—चरणं द्रव्यं नम: जलाधि अघ्र्य निर्वपामीति स्वाहा। (Udaka chandana tadula pushpakaih charu sudeep sudhoop fataraghkaih. Dhawal mangal gaan rawa kulai, Jin girhe Jin shastra-maham yaje. Prathamam, karanam-charanam dravyam namah, jaladhi arghya nirvpameeti swaha) Let my obeisance be to Prathamanuyoga, Karnunayoga Charnanuyoga, Dravyanuyoga with water, sandal, rice, flowers, alongwith pure food stuff earthen lamp, incense sticks I offer the bolation of fruits. Accompanied by the sounds of delightful auspicious songs, I perform Yajna for Jin Nath at Jin's abode or temple. Our Jinwani is in the form of four anuyogas. Let your four arms hold four anuyogas. As there are four Vedas-Atharvaveda, Yajurveda, Samaveda and Rigveda, likewise, the acharyas have termed the anuyogas as vedas. Through the Jinwani onw should pay one's regards to the absolute knowledge, What Jinwani is, what shastra or scripture is, and what is the form of the scripture ? Swami Samantabhadra Acharya Deo says : अन्यून—मनति—रक्तं, याथातथ्यं विना च विपरीतात्। नि:संदेह वेद यदाहुस्तज्ज्ञान—मागमिन:।।४२।। (रत्न. श्रा.) (Anyoona-manati-riktam, Yathattathyam vina cha vipareetat. Nissandeham veda yadahustajgyana maagminah.) That which uses just the exact number of words to state the whole thing. So that there are no extra words should express just as has been experienced or felt-neither less nor more. Nor should there be anything contrary to the fact. There should be no scope for doubt or misinterpretation. That which knows this is the real knowledhe. This is the view of the script. How should the Jinwani we worship ?

अन्यून मनित रिक्तं । ’’Free from deficiency and free from excess. ‘‘यथातथ्यं’’ Exactly the same as it is. Free from contradiction. Free from doubt. That is the form of Jinwani, the shastra. People learned in the religious works have called it a form of classic. Such kind of Jinwani should be studied. Such a Jinwani should be read. Swami Samantabhadra has been a top-class logic luminary. He earned much more renown that kundkund Acharya, and performed prabhavana. That is why it has been found written in rock inscriptions that in the forthcoming age, he would be a Tirthankar. The definaton of his all encompassing knowledge, the definition of his all encompassing philosophy, and interpretation of character are so vast and multidimensional that you can apply it in any matter, region, time and life. which is equipped with three kinds of proof-nikshep, aagam and anuman. Thus a language with evidence is known as definition. Of all thes four anuyygas, the first if Prathamanuyoga. What is the form of the prathamanuyoga ? In the holy work Ratnakaranda Shrawakachara, Swami Samantabhadra explains it in his own words : प्रथमानुयोग—मर्थाख्यानं, चरितं पुराण—मपि पुण्यम्। बोधि—समाधि—नधानं, बोधति बोध: समीचीन:।।४३।। (रत्न. श्रा.) [Prathamanuyoga-marthakhyanam charitam purana-mapi punyam. Bodhi-samadhi-nidhanam, bodhati bodhah sameechinah. ] Prathamanuyoga interprets the character of mythological persons and historical persons. What happens by reading their life-sketches ? ‘‘yeesefOe meceeefOe efveOeeveb’’ Bodhi means all-encompassing philosophy, all-round knowledge. `Samadhi' means absorption of profound meditation. `Nidhan' means the treasure which is the ourcome of all round knowledge and uniform consequence. That is why intellectuals have called it `all-round knowledge.' Prathmanuyoga is such an anuyoga that makes a person strong in all circumstances. Why does the man of today commit suicide most of all ? Because of grief, because of agony, because of exception, he cannot see a thing clearly, and dies. Prathamanuyoga gives us support. Sita never thought of committing suicide, Draupadi never thought of dying, Maina Sudari did not put an end to her life. Seth Sudarshan and Varishens did not resort to suicide. Why do you do it ? Because you have no faith in your principal of action Karma, no faith in Karnanuyoga. To what esxtreme degree was Sita put to exception, to what extent did she suffer. In what happy and prosperous conditions was the girl brought up ? And after the marriage, she saw nothing but sorrows all her life. Not an iota of happiness. And for you fellows. where is such a sorrow to hound you ? Are you being sent to forest ? What exception are you being put to ? And then, you are not at all intimidated or scared by the exception. Straightway you declare,'' When fallen into love, what is there to scare. And Sita had not even done ia single negative thing (act). Confronted by exception, got afraid and, died. Only cowards die. If there is one sin in the world, it is suicide. The killer of oneself is the greatest sinner. If in a family, someone commits suicide, it comes under sutaka or a spell of impurity, inauspiciousness. Members of the family cannot give alms. Nor can they perform worship with auspicious rituals. It should be known, kept in mind, that Prathamanuyoga gives us support and strength. When time comes for great saints to take samadhi marna (voluntary death through samadhi). Samayasaar is not poured into their ear. At that moment, Prathamanuyoga is chanted to them. During the final moments of the samadhi maran, the Prathamanuyoga manifests the strength of the interior. It restores the lost strength and courage. धन्य—धन्य सुकुमाल महामुनि वैसे धीरज धारी। एक स्यालनी युग बच्चायुत पांव भख्यो दुखकारी।। यह उपसर्ग सहृयो धर थिरता, आराधन चितकारी। तो तुम्हरे जिय कौन दु:ख है मृत्यु महोत्सव भारी।। Dhanya-dhanya sukumal mahamuni kaise dhiraja dhari. Ex syalani yoga bacchayut panva bhakhyo dukhkari. Yes upserga sahyo dhar thirta, aaradhana chitkari. To tumhare jiya kaun dukh hai mrityu mahotsava bhari Praise-worthy was Sukumal monk, he had wonderful patience, a she-jackal with her two kiths ate the monk's leg. This calamity faced the monk with transquility of mind, having obsesrvance of religion in the heart. Then think a gentle soul, in comparison to this, only a little trouble is before you. Beware, it is your happy death festival. Prathamanuyoga tells how they bore such a grief. It had torn their body to shreds, but they did bear the whole misery, and you are scaared by just this small bit of sorrow. Fie ! Fie ! Why are mental ailments so very much these days ? Most people have totally stopped reading religious books. They would read magazines, newspaper, novels etc. which produce tension, which prepare roles of doubts in our lives. But we have no time to read the books with which doubts of our life get dissolved, doubts of our life go away. In life, one must especially read four books-Samyaktva Kaumudi, Dharm Preeksha, I am telling something related to Prathamnuyoga, Raja Shrenik charitra and Pradyumna Charitra. If you read these four books, what to say of half, ninety nine percent of yuour life's darkness would vanish. I can say this with full confidence. Whichever religious beliefs might have been infiltrated by our conficiting wisdom, would get lightened on their own. When a lantern would get lighted, lilght would bound to be there, and then reality would automatically be revealed to you. In those four religious works, you have been placed so very close so that you might discover yourself. Time ought to be there. The books are not too big. They are quite small volumes. Samyaktava Kaumudi, Dharm pareeksha, Shrenik Charitra and Pradyuma Charitra. It would appear that it is the story of our own life, and reading them, it would seem that it is our own story. If we ourselves are its characters, all the illusions seated deep within would break up. Prathamanuyoga gives us a lot. In your life, go through the four books definitely, spearing time for them. Prathamanuyoga says so. What does karnanuyoga tell ? Swami Samantabhadra himself organizes the Karnanuyoga.

लोकालोक विभक्ते—र्युगपरिवत्तेश्चतर्गतिनां च। आदर्श—मिव तथामति—रवैति—करणानुयोगं च।।४।। (रत्न. श्रा) [Lokaloka vibhakta-yugaparivritteshhaatargationam cha. Adarsh-mica tathamati-ravaiti-karnanuyogam ch.] Karnanuyoga explains the system of lok and alok, i.e. the world and beyond world. It tells about the system of all the four states or gatis. How the ideal describes the meaning clearly like a mirror. That is called Karnanuyoga. Karna refers to the outcomes. All that is described by the Karnanuyoga. It tells about our internal system, about the system of the eight types of Karmas. Tells about the department of lok and alok (the world and beyond world), the system of lok and alok. What does the Charananuyoga tell us ?

गृहमेध्य—नागाराणां, चारित्रोत्पत्ति—वृद्धि—रक्षाड्गम। चरणानुयोग — समयं, सम्यग्ज्ञानं विजानाति।।४५।। (रत्न. श्रा.) [Grihamedhya-nagaranam, charitrotpatti-vriddhi-rasshangama. Charananuyoga-samyam, samyagyanam vijanati.] Birth growth and protection of the character of people with families as well as sages. What beautiful words has Swami Samantabhadra Acharya provided. How it should be should character be produced, how should it be developed and how it should be protected ? The Charanamuyoga is the one to tell all the three points. And what does the Dravyanuyoga tell ?

जीवाजीव—सुतत्वे, पुण्यापुण्ये च बन्ध मोक्षौ च। द्रव्यानुयोग दीप: श्रुत—विद्यालोक—मातनुते।।४६।।(रत्न. श्रा.) Jivajiva-sutatwe, punyapuye cha bandhan mokshau cha. Dravynuyoga deepah shruta-vidyalok-matanute. Dravyanuyoga is the one that elaborates the living and the non-living elements, explains the system of the seven elements, and arranges virtuous deeds (punya) as well as sins. Dravyanuyoga is the last stage where you have just to feel those elements. Where you have to do nothing at all. Owing to being the doer, performer as well as consumer, your intellect has got elevated. Only there, what the fruit of character is, what the juice of character is, whosever is sipping it-all that is Dravyanuyoga. Untill all these four anuyogas manifest themseslves into our lives, the way to moksha or salvation cannot paved. Because comprehensive or all embracing knowledge moves on the basis of all the four anuyogas. Many persons argue that the prathamanuyoga merely carries the story of a king and a queen. Reading it would not serve our purpose (of salvationn) at all. But that simple king and and queen story contains another story too.

Once an incident took
place. A mother alongwith her two children was going to market. Gudia was a little bit too young, so she was walking holding her mother's finger. The son was a little bit too young, so she was walking holding her mother's finger. The son was a little older. He was trotting ahead, frolicking. After going on for a while, the boy, for some reason, fell down, And when children fall down, everbody knows what they do. Cry What other business do they have ? And when do they cry ? When these is somebody nearby. to hold them, see them, they cry a lot. Usually when they fell while playing, they do not cry at all, because there is nobody to console them. But when a child knows that Mummy is coming right after him, on falling, he would cry. Then as consolation, he would get something to eat, drink. If a child cries in the Market, just look at his Mummij's condition. So when the boy fell down, Mummy rushed to him. He was crying, ``Beta (son) where are you hurt ? Why are you crying ? Haven't you got wounded somewhere ? Oh you hurt ? Why are you crying ? ...... stop crying. ``But why would he stop ? What does the mothers do then ? ``See, just a couple of days ago, Gudia had fallen down, she was hurt, but she did not cry as much as you are doing. Be calm. You are not really hurt and yet are weeping so much. Now what does the mother do ? She takes her son in her lap and says, ``My son is Raja Beta. Raja Beta is crying. Now would he like to become a Gadha (ass) Beta on the open road ? No, he doesn't want to be Gadha Beta. And the boy gets queit. What is Prathamanuyoga ? Yesterday Gudia had fallen down. She bled. she got hurt, she did not cry as much and you are weeping, so badly. This type of reasoning is Prathamanuyoga. What Karnanuyoga is ? You used to harass Gudia, beat her, tease her. As a result (fruits) you fell down. This is Karnanmyoga. What is Charananuyoga ? When you do not walk properly, cerefully what is prathamanuyoga ? My son is a Raja Beta. Soul is never hurtled. Aunt died. Horse jumped, children became pleased. Its name is Drayanuyoga. Whose fault is it ? This is called Charananuyoga. If any one becomes a Raja Beta before hand, what will happen ? The things are happening gust today, will happen so. I am a Queen and you too are the queen. Who's going to fetch water form the well ? Study all the four anuyogas. Study, them by yourself. One question arises. `Maharaj, I do not know anything. I am not so well read, scholarly. That is why my teacher or Acharyas have made elaborate arrangements (for my studies). Self-study has been incorporated into deep penance-mJeeOÙeeÙe hejceb leheb [Swadhaya parmam tapam.] Or self-study is the utmost tape (striving for something through a very hard, painful austerity), and distinctions have been made. ‘‘वाचना—पच्छानानुपेक्षाम्नाय धर्मोपदेश:।’’ [``Vachana-prichananupekshamnaya dharmopedeshah.] This is a sutra (formula) from the Tatwarthasutra, If you know something, even vaachana (reading) is self-study. Prachhana (asking), asking feligious question is also self-study. Anupreksha, repeatedly, thoroughly pondering over something heard or read is aslso self-study. Amnaya-what does amnaya mean ? You are just aware of two amnayas-first, terah panthi (of thirteen paths), and the second, bees panthi (of twenty paths). Digamber and Shwetamber these two amnayas are not related to self-stufy. Anupreksha, repeatedly, thoroughly pondering over something heared or read is also self-study. The word `amnaya' means `purity.' Keeping words, scriptures with purity and reading grammer with purity. Reading, analysing the scripture with an eye to verses, syntax, synthesis etc. is the kind of self-study named amnaya.

It has been ths system
of the old era. Presses were not there. One person used to read and a hundred would write. Such people were addressed as Uccharanacharya (teachers of pronounciation) by other teacher. Virsen Acharya has at many places in `Dhawals Tika' made menton of the Uccharanacharyas `such and such thing, according to Uccharanacharyas has been stated like this. `You must have heard about various types of teachers or achayas. Elacharya, Balacharlya, Gandharacharya, Niryapakacharya-you might have heard these names. But you would rerely have heard the name of Uccharanacharya. Even if you are aware about him, you might not e able to know his interpretation the systme. Making pronations too is a kind of self-study. Sermon : Acharyas (teachers) have laid out that among the religious lectures, anrration of just the four types of stories is termed as `sermon.' They are, Aakshepani, Vikshepani, Samvedani and Nirvedani. A serman consists of narration of the four types of stores. Sitting there we should engage in self-study. What does self-study teach us ? Renouncing the inferior and adopting the superior. what do the four anuyogas teach us ? What happens by reading them ? the Prathamanuyoga arouses mebJesie Samvega (Emotions of renunciation) and reading the KArnanuyoga brings प्रशमता (patience). The Charananuyoga manifests Devegkeâchee compassion and the Dravyanuyoga reveals religosity, Samvega (emotion of renuncation), प्रशमता (patience), Devegkeâchee (compassion) and religosity are the attributes of सम्यक्त्व (right faith). When we read the Prathamanuyoga, what occurs within us ? mebJesie takes form. Where we are ? The moment this awareness dawns into our consciousness, take it for granted, from that very point, radiance or light begins. In this world, what is the level or degree of our existance ? Just as the existence of a single drop is in the sea. The point where acceptance of our existence ? Just as the existence of a single drop is in the sea. The point where acceptance of our existence or being takes place. religosity or theistic quality lies there alone. Where a person recognises his attributes, there alone does the religosity live. ‘‘परद्रव्यन सौ भिन्न आप में रुचि सम्यक्त्व भला है।’’ [Paradravyana sau bhinna aap men ruchi samyaaktva bhala hai.''] Different from other (external) objects, interest in one's own self-is right belief which is a nice thing. From the Karnanuyoga, suppression or control of the mind comes. Suppression of passions takes place. `No, we should not commit sins ............ this ........... feeling comes. We do not have to commit this type of sin. In the inner self, system of Karnanuyoga automatically arises. Charananuyoga protects us. Whom ? That refinement, that ourcome, that balanced propriety accomplished by you. The shield securing all that is the Charananuyoga. Drayanuyoga id radiance or light. Wherever it spreads our, its feeling is all around. Where words cease, body ceases, affirmations cease, there Drayanuyoga fructifies. So, self-study can ceaselessly come into our lives. Do not think self-study consists of merely reading the scripures. Self-study makes us understand the low (mean) and the lofty. Bey and this, there is nothing at all in self-study. You might have heard the name of Shri Ganesh Prasel varni ji. One day his adopted mother Chiraunjibai was sifting wheat. All of a sudden, Varni ji arrived there from somewhere. There is one peculiarity in the man. If somebody is doing anything and we clearly see it, even then we ask, what are you doing ? All are blind of the eye. So Varni ji put the questions to his adopted mother Chiraujibai as to what she was doing. The mother said, ``Son, I am doing self study.'' Vani ji got angry. ``Mother, you are sifting the wheat but you say you are doing self-study. Since when did you learn to lie ?'' Mata Chiraunjibai was a very intellectually rich lady. She had been a great scholarly woman of her times. She had contributed a lot to the society. Also, had Chiraunjibai not been there, even Varni ji would not have existed, remember this. She had a very big role in the making of Varni Ji would not have existed, remember this. She had a very big role in the making of Varni ji. You go through Varni Ji's `Meri Jeewan Gatha'. He wrote his life story with his own hands. How great many thrashing did he receive at the hands of the jain's family. He sacrificed everything-his body, mind, wealth etc. in order to embrace the Jainism. Then alone was he able to achieve this much of refinement. Finally, becoming a Digambar sage, he went into samadhimaran (voluntary death through yogic means in a samadhi). Varni ji's spirit was a right bdeiver vision. He too had become a Jain by hearing, reading the Jain Ramayana, Padma Purana etc. This happens to be the glory of the Prathamanuyoga. So, when Varni ji said, ``Mataji, since when did you learn to lie ?'' Do you know what Mata Chiraunjibai said ? ``Son tell me one thing. By practising self-study, What do we learn about ? Giving up the mean or inferior and adopting the lofty. Self-study just tells us, give up what is wrong and take, utilise what is right. Do you see ? I am bringing towards myself, and the trash that is of no use is being thrown away. Every action in our life can be self-study. Do not just suppose that if we keep reading books for hours together, keep turning pages over, It would constitute self-study.'' ``If your good sense gets so awakening that you know you have to filter water twice before drinking it, you are doing self-study even there. Because you are obeying Jinendra Bhagwan's word. He has said that water should be taken only after thus filtering. This is self-study or selfeducation-living, active self-education. If you are taking your meals only during only the day time you are educating yourself, because you are following the voice of Jinendra Bhagwan has said that one should eat in the daytime, before sunset. This is self-study. If you are sitting in your shop and earning honestly, and your conscience says that you do not have to adulterate, have to take just a certain percentage as profit, then even sitting there, you are indulged in self-study.

Self-study does
not involve merely reading books. Having talked about self-study for hours, on returning home, if in your food, salt is just a little bit insufficient, you start hurling thousands of abuses at your wife. Acharya Ji has not called this as self-study. Where there is a feeling of uniformity of outcome, its name is self-study. When joy and sorrow look alike, in that condition does th ultimate of self-study get formed. Beautifying one's soul with steady knowledge is self-study. That, which at each step makes us conscious of sin, is self-study. And prayer to such knowledge alone is self-study. Just read the books, read the names of the scriptures, page number, line number. One would assume, Aha ! What a scholar ! No need for too lengthy self-study. If you get the sense of eatable and non-eatable, there too your self-study has awoken. Somebody gets the feeling of protection of living beings, there too self-study starts. You are shouldering your responsibilities, fulfilling your duties, there too you are educating yourself. If you are timely performing all you activities, self-study is not too big a thing to achieve. But it should also manifest itself. The knowledge that is evolved in us as a result of self-study, should also get merged into our character. Then alone would it be real self-study. ‘‘स्व आत्मने अध्येत इति स्वाध्या।’’ [ ``Swa atmane adhyeta iti swadhyaya.'' ] Where we engage ourselves in study, keeping close to out soul or self, that is called self-study. Where our consciousness remains aware, cautions, ther alone self-study is. Where we, separating ourselves from mind and intellect, start hearing the voice of our conscience, there alone self-study is. The book (holy) is merely a means to make us come towards ourselves. The book signals to us. There is a stone to indicate `go this way, this is the signal. If you move, you will find, otherwise you with just regret, standing. `Therefore one should do self-study. But first of all, read the Prathamanuyoga. Read biographies of great personalities. More than half of your conflicts and dilemmas would end. So would the mental distortions that are getting formed in you. You can regain your lost strength. Scrub your consciousness into all the four anuyogas-Prathamanuyoga, Karnanuyoga, Charananuyoga and Dravyanuyoga. But first of all, pass through the stage of the Prathamanuyoga. The more meture our Prathamanuyoga would be, the more mature would be our sensibilities. But if we cling to merley a single anuyoga, that says `sous, soul, sou!!, then remenber, soul is not such a cheap thing that would come so easily. There is a vast difference in transformation of the soul, talking of the soul and talking to the soul. There was once a scholar who eapecially used to transform the spirit. What did he say ? He said : ‘‘अदु:खतं भवितं ज्ञानं क्षीयते दु:ख सन्निधै।’’ [Adukhatam bhavitam gyanam ksheeyate dukh sannidhau.'']

When we are not in sorrow or pain, we acquiring knowledge, but it gets enfeebles when sorrow is close by. If your army just keeps eating and lying in the forest, and does not rehearse fightinh. When war actually comes, would they ever be able to win it ? No, they cannot win the war. A thing practised during happy times (conditions) escapes when sorrow comes, goes to hang on a peg. Then, had it been so simple, were we mere extras (trifles) or of no worth ? We could have enjoyed ourselves at home, and would simply have chanted' spirit-spirit, `Was these any problem ? But in order simply have chanted `spirit-spirit, `Was these any problem ? But in order to find that solution, we collect all sorts of experiences-of sorrow as well as joy. We scrub it clean so that it might achieve uniformity. Adverse circumstances come up. That is when life produces upheavel and frenzy. At that time, achieving uniformity is the dissolution of passions.

So, I was referring
to that scholar who used to chant `soul, soul'; Without that he could never have done a thing. Once he had a boil, and when it became too painful, he underwent surgery. What did the doctor do ? He pressed the wound and the patient shrieked ``Oh !! I' m, dead. Outside, someboty was standing. He told the man in pain that the soul never dies. Panditji groaned through his agony-Let go the soul to overn now ``I' m just dying.'' Now, just think, ponder, the soul that was being sung of all his life, it took him not a single second to throw it away into hell. You tell us, how well we love our soul? Like a female monkey. True love is that of a bird, and false of the female monkey. The bird's love is ture. You know she fetches grain in the rain. When her child is too young. she puts the food into its mouth, with is beak. And look at the monkey's love. If you give its baby something to eat, the mothesr would grab it from her babe and eat it up. One more peculiar thing is thesre in a monkey. If her baby dies, she carries it all around. But now deep, how genuine the love is ? Just make an esxeriment and see. Put the mamma monkey with her baby in water, and raise its level gradually. Until the water reaches her neck, she instantly drops the baby and stands on the top of it, to save her own life. So are we. When in troubel, we would damn the soul. Love for body would take over, become over priority, that somehow it must be saved, anyhow, its pain must be relieved. Samyaka (right) vision has no love of body, as exemplifed by Varni Ji, Acharya Veer Sagar Ji Maharaj and Kunthu Sagar Ji Maharaj ji who recently went into samadhi. He had a carbuncle in his thigh. The whole thigh had become hollow as a redult of that. Doctors used to remove the pus by inserting pins (rods) deep into it. The sage's face still wore such a cheer, such a pleasent smile-The soul is sepaarate, apart from the body, because he had obtained it through the means of pain.

Remember, one who earns wealth by the dint of hard work in life, feels the pinch that his money is going away. But he who happens to get without working for it eats it away, uncaring. He has no pain or worry. Likewise, he who finds his soul through a hard, painful process would never allow impurties or deformities in it. ``that i have obtaindd it with real hard, effort, ``he would tell himself guarding it. On the other hand, if you have found your soul just for nothing, then keep feeding it, unmindful, in luxary. Self-study signals us to come unto ourselves. Self study is the soil to awaken our intimate, deep outcome or parinati. Our reality is the mirror of our interior. All our everyday disscussions and debates arae based din self-study. We get the knowledge of all our actions-right from sleeping to waking up and form rising to sleeping, through the means of self study. How to face each circumstance ? How have those people done it ? We find all these sutras or formulas in it. So self-study we should definitelyl pursue. Barring a few things, there is nothing easier or cheaper than self-study. do study deeply the four works (Anuyogas) unto yourself, by your-self. I would not say more than this. Let me say one more thing, watching the picturers displayed in a temple is also a kind of self-education. That is, because even illiterates can read the lanvuage of pictures. For this reason, the tradition of painting pictures in temples goes back to very old times. Look at those pictures everyday. Sammar Vriksha, Shatleshaya Darshan etc. -every single picture brings out, inter prets the substance of the whole shastra (classic). Thus watching these pictures offers self-education. Besides, reading aagama (religious) slokas, moralising quotes, couplets etc. too provide self-education scriptures. Therefore, by any means whatsoever, one should keep pursuing self-study.