तेरापंथ : आत्माभिमुखता का केंद्र
Summary
The text discusses the relationship between spiritual practice (sadhana) and individual tendencies (vrittis), emphasizing that purification of tendencies is essential for spiritual progress. It identifies obstacles such as ego, attachment, agitation, deceit, jealousy, criticism, imitation, display, false accusations, hiding faults, ambition, inferiority, and fear, noting that despite centuries of teachings, these tendencies continue to strongly influence human consciousness. The Terapanth sect is described as a center of self-orientation, with its progress attributed to both the self-orientation of practitioners and the importance of disciplines and systems. The golden history of the Terapanth Sangh is said to be sustained through these disciplines. Acharya Bhikshu established foundational disciplinary codes between 1832 and 1859, with later acharyas, particularly Shrimad Jayacharya, making significant contributions through modifications and additions. The text discusses the need for reviewing these disciplines during the bicentennial celebrations, noting that while some outdated rules were preserved historically, others were modified or newly created. A notable development is the reintroduction of gan-vyutsarga (temporary separation from the monastic community) for specific purposes, including intensive spiritual practice and medical treatment. The text advocates for a policy of neutrality regarding certain modern technologies like photography, tape recording, and electricity, where monks should neither prohibit nor encourage their use. It calls for new dimensions in spiritual practice, training classes for tendency purification, and rethinking art, education, and propagation methods. The ultimate vision is to create a self-disciplined monastic community with minimal external regulation, where each practitioner progresses through self-orientation and awakened discernment, with the acharya serving primarily as a symbolic guide.
Conclusion
The document emphasizes that spiritual practice (sādhana) is directly linked to the refinement of human tendencies (vṛtti-śodhana), and without practical training in this area, desired spiritual progress remains incomplete. It identifies key obstacles such as ego, attachment, jealousy, fear, and hypocrisy, which have persisted for centuries despite continuous teachings. The text advocates for organizing regular training sessions focused on active tendency-correction through meditation, breath control, and contemplation. A significant outcome is the proposal for a śāsana-mukta (rule-free) monastic order based on self-discipline rather than external authority, where the ācārya serves only as a symbolic guide. The document also highlights the revival of ancient practices like gaṇa-vyutsarga (temporary renunciation of the monastic community) for specific spiritual experiments or medical exigencies. Ultimately, it calls for creating a new category of dedicated sādhakas and upāsakas, especially in the context of Lord