Atma Siddhi Shastra () is a spiritual treatise in verse, composed in Gujarati by the nineteenth century Jain saint, philosopher poet Shrimad Rajchandra (1867–1901).Wiley, Kristi (2006) p.176 Atma according to Jainism means "soul" or the "self" and "siddhi" means "attainment". Hence, Atma Siddhi is translated as self attainment or self realization. It is a composition of 142 verses in Gujarati, explaining the fundamental philosophical truths about the soul and its liberation. It propounds six fundamental truths on soul which are also known as satapada (six steps).
The author, Shrimad Rajchandra, lays special emphasis on right perception (samyaktva), self-efforts and a true teacher's guidance on the path to self-realisation. Although it is in poetry form, it is also known as Atma-siddhi Shastra as it enjoys a near-canonical status amongst the followers of Shrimad Rajchandra.
Author
Atmasiddhi was composed by the nineteenth century Jain mystic poet Shrimad Rajchandra (1867–1901 C.E.). His full name was Raichandbhai Ravjibhai Mehta. He was born in Vavania Bandar, a village in Saurashtra, Gujarat.Wiley, Kristi (2006) p.176–177 He is said to have experienced Jatismarana Jnana (knowledge of previous lives) at the age of seven years in 1874 CE while observing a dead body being cremated.Mehta, Raichandbhai; Brahmachari Govardhanadasaji, and Dinubhai Muljibhai Patel (1994) pp. 7–8
Although he died at an age of 33 years, he produced a vast amount of spiritual literature in the forms of letters, poems and books. He was also highly regarded by Mahatma Gandhi. Gandhi records in his autobiography that he was very impressed with him who answered his questions related to spirituality with patience and conviction.
Gandhi also read religious and spiritual books recommended to him by Shrimad Rajchandra.
Background Letter Lalluji Maharaj, one of the devotees of Shrimad, was very ill and asked for Shrimad's counsel on samadhi marana, that is, peaceful death by meditation. In reply, Shrimad wrote the famous letter (also known as chha padno patra) dated 31–3–1888, propounding six fundamental truths, and inspired Lalluji Maharaj not to fear death.Mehta, Raichandbhai; Brahmachari Govardhanadasaji, and Dinubhai Muljibhai Patel (1994) p.45 This letter is the basis out of which Atmasiddhi was developed. Lalluji Maharaj appreciates this letter as follows:
Six fundamental truths Shrimad enunciates the six fundamental truths in the letter. He calls them as six pada or six spiritual steps:Mehta, Raichandbhai; Brahmachari Govardhanadasaji, and Dinubhai Muljibhai Patel (1994) pp. 165–66 Self (soul) exists It is permanent and eternal It is the doer of its own actions It is the enjoyer or the sufferer of its actions Liberation (salvation) exists There is a way to achieve liberation.
Shrimad further notes that:Mehta, Raichandbhai; Brahmachari Govardhanadasaji, and Dinubhai Muljibhai Patel (1994) pp. 118–119
Composition of the poem
At Nadiad, Kheda district of Gujarat, one of the disciple of Shrimad, Sobhagyabhai requested him to put up the subject matter of the letter in a poetry form, as it would be difficult to memorise the letter. Hence at this suggestion, Shrimad composed the 142 verse poetry in Gujarati called Atma-siddhi. According to the legend, when Sobhagyabhai requested Shrimad, it was already night time. Hence, when Shrimad composed and wrote down the verses—all 142 verses within 90 minutes—his another disciple Ambalal stood with a lantern in hand while Shrimad was writing. He then instructed Ambalal to make out four copies of the manuscript and give one copy each to his disciples; Sobhagyabhai, Ambalal himself, Lalluji Maharaj and Zaveri Maneklal Ghelabhai. He instructed Lalluji to study and reflect upon the Atmasiddhi in solitude.Mehta, Raichandbhai; Brahmachari Govardhanadasaji, and Dinubhai Muljibhai Patel (1994) pp. 45–46Mehta, Raichandbhai; Manu Doshi (2003) p.XIV
Influences By propounding the six fundamental truths or steps, Shrimad basically summarized what ancient Jain philosophers had been saying in various texts. Shrimad had studied various Jain scriptures and many great books written by Jain Acharyas. The background to his philosophy of six steps lies in one particular verse in a book called Adhyatma-saar by 17th century Jain philosopher-monk Yasovijaya which says:
Which means: “(To believe that) There is no soul, it is not eternal, it is not the author, it is not the sufferer, there is no liberation and there is no path to achieve the salvation are the six steps of faithlessness".
The 8th century Acarya Kundakunda had also mentioned about the soul in a slightly different manner but he had said “- Soul does good or bad actions and enjoys (or suffers from) the fruits of them". Shrimad has also said this same thing in his 3rd and 4th statements. Another Jain monk Nemichandra says in his Dravyasamgraha:Acarya Nemicandra; Nalini Balbir (2010) p. 4
Contents and overview Atma Siddhi is a philosophical poetry of 142 verses that explains the fundamental philosophical truths about the soul and its liberation. Srimad first discusses the correct and the false religious approach. He then goes on to discuss the characteristics of the false believer and the true seeker of self. Then, he propounds the six fundamental truths of the soul and in the second part clarifies each fundamental truth. The discussion on the nature of the fundamental truth is in the form of a disciple's doubt and clarification given by the enlightened teacher. In the last part, the disciple is enlightened and shows his devotion to his guru. The last chapter concludes by clarifying important Jain concepts.
Sections of Shri Atmasiddhi Shastra Shri Atmasiddhi Shastra has 142 Gathas which are divided into twelve sections. Each verse, seamlessly meshing into the other and has a connection with the previous verse and the next verse. 12 SECTIONS OF SHRI ATMASIDDHI SHASTRA Sr.NoVersesTopic11 to 23Introduction224 to 33Attributes of the Bigot334 to 42Attributes of the seeker of Self-Realisation443,44Naming of the Six Fundamentals545 to 58First Fundamental - Soul Exists659 to 70Second Fundamental -Soul is Eternal771 to 78Third Fundamental - Soul is the Doer879 to 86Fourth Fundamental - Soul is the Receiver987 to 91Fifth Fundamental -There is Liberation1092 to 118Sixth Fundamental - There is a Path to Liberation11119 to 127Expression of Disciple's enlightenment12128 to 142Conclusion
Part 1 Chapter I: Religious approach – Right and wrong There are 23 stanzas in this chapter that provide an introduction to the religious approach. This chapter begins with admission of ignorance by the disciple while venerating the Guru. It begins with this verse:Mehta, Raichandbhai; Brahmachari Govardhanadasaji, and Dinubhai Muljibhai Patel (1994) p.58
Srimad notes that some people indulge simply in mindless rituals while others are only pedantic without any action—both believing theirs as the only true path. This chapter also discusses the absolute necessity of having an enlightened Guru and characteristics of such Guru. Accordingly, neither the contemplation of self nor state of omniscience can be achieved without the existence of a true living guru. This departs slightly with the traditional Jain belief (See Tattvarthasutra 1.3) that enlightenment can be achieved either through self on its own or through instrumentality of guru or scriptures.Sanghvi, Sukhlal (1974) p.5 (According to Tattvarthasutra 1.3: 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.)
Chapter II: Characteristics of a religious bigot Verses 24 to 33 discuss the characteristics of a bigot and a sectarian. Such people select false gurus and confine themselves to external characteristics of the Jina. They are unable to recognise enlightened teacher and adopt a staunchly sectarian attitude. They sometimes gather knowledge but do not act on it.
Chapter III: The Characteristics of a true seeker of Self Verses 34 to 42 discuss the attributes of a true seeker of self. True seekers are those who are engaged in gaining self-realization. They are called Atmarthi, which literally means one who seeks well-being of his soulMehta, Raichandbhai; Manu Doshi (2003) p.57 A true seeker seeks out a true guru and obeys his commands. He calms down his passions, aspires for liberation and has compassion for all living beings.
Chapter IV: The Statement of the Six Fundamental Truths The two verses 43 and 44 state and explain the Satpada that literally means six steps (towards liberation). It is explained in the verse 43 :
Which is translated as : "Soul exists, it is eternal, it is a doer of its karma, it is an enjoyer and sufferer of its karma, liberation exists and means to liberation exists; all these constitute true religion".Mehta, Raichandbhai; Manu Doshi (2003) p. 74
Part II In Part II, the disciple expresses doubt on each of the six steps, which are answered by the enlightened teacher.
Chapter I: Existence of the Self (Soul)
The verses 45 to 58 of this chapter explains the disciple's doubts on the existence of the soul and the gurus clarification as to why the soul exists. The pupil raises the following arguments: The soul cannot be seen, it has no form, it is not experienced, it is not same as body, senses, or breath, there is no separate sign of its existence and it cannot be seen like a pot or a cloth. Hence the pupil concludes the soul does not exist and so there is no question of bondage or liberation.Mehta, Raichandbhai; Manu Doshi (2003) p. 86-87 The guru explains that the soul and body seems to be the same because of the embodiment of soul, but this is an illusion and both are different like a sword and its sheath.Mehta, Raichandbhai; Manu Doshi (2003) p.91 That which sees, recognises form and retains experience is soul. The eyes and other senses are tools and collectively the soul obtains knowledge from the senses.Mehta, Raichandbhai; Manu Doshi (2003) pp. 93–94 The guru explains that the body does not know, neither do the senses nor does the breath. The knowing capacity exists on account of presence of the soul. Even in various states (sitting, walking, sleeping etc.) the awareness and knowing capacity of the soul does not vanish. Guru points out that the since the knower knows the object like pots and pans, this knower is soul itself. There may be sharp intellect of frail body and poor intellect of healthy body. This cannot happen if soul and body are the same.Mehta, Raichandbhai; Manu Doshi (2003) p.101 Similarly, consciousness and non-living differ and cannot be the same. Finally the guru points out the irony of the question—to question whether the self exists, that itself proves the existence of self.Mehta, Raichandbhai; Manu Doshi (2003) p.104
Chapter II: Permanence or eternity of the Self 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. Although the pupil is convinced on the soul's existence, he notes that the soul emerges at the time of the birth and gets destroyed at the time of the death. Furthermore, since change occurs continuously and nothing is permanent—this also applies to the soul. Hence it is difficult to believe that soul is eternal and permanent.