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[td]* ''Inborn tendencies'' - Innate tendencies evident from birth, such as fear, cruelty, or compassion, are explained as impressions carried over from previous lives. Their presence without training or social conditioning supports the view of a pre existent soul that persists across successive embodiments.<ref>{{cite book |last=Doshi |first=Manu |title=Atmasiddhi Shastra in English |url=https://archive.org/details/atmasiddhi1 |publisher=Shrimad Rajchandra Adhyatmik Sadhana Kendra |chapter=7}}</ref>[/td]Revision as of 04:48, 31 August 2025
[/td][td]* ''Inborn tendencies'' - Innate tendencies evident from birth, such as fear, cruelty, or compassion, are explained as impressions carried over from previous lives. Their presence without training or social conditioning supports the view of a pre existent soul that persists across successive embodiments.<ref>{{cite book |last=Doshi |first=Manu |title=Atmasiddhi Shastra in English |url=https://archive.org/details/atmasiddhi1 |publisher=Shrimad Rajchandra Adhyatmik Sadhana Kendra |chapter=7}}</ref>[/td] [td]* ''Permanence with change'' - Invoking the doctrine of manifold viewpoints (''anekΔntavΔda''), the Guru distinguishes between two perspectives. From the standpoint of substance (''dravya naya''), the soul is permanent with its qualities of bliss, knowledge. From the standpoint of modes (''paryΔyΔ naya''), states (such as emotions, instincts, inclinations, beliefs) arise and perish at every moment. Continuity of personal identity across childhood, youth, and old age illustrates permanence of substance amid changing modes. This nuanced view avoids both absolute permanence and absolute momentariness.<ref>{{cite book |last=Doshi |first=Manu |title=Atmasiddhi Shastra in English |url=https://archive.org/details/atmasiddhi1 |publisher=Shrimad Rajchandra Adhyatmik Sadhana Kendra |chapter=7}}</ref>[/td]
[td]* ''Permanence with change'' - Invoking the doctrine of manifold viewpoints (''anekΔntavΔda''), the Guru distinguishes between two perspectives. From the standpoint of substance (''dravya naya''), the soul is permanent with its qualities of bliss, knowledge. From the standpoint of modes (''paryΔyΔ naya''), states (such as emotions, instincts, inclinations, beliefs) arise and perish at every moment. Continuity of personal identity across childhood, youth, and old age illustrates permanence of substance amid changing modes. This nuanced view avoids both absolute permanence and absolute momentariness.<ref>{{cite book |last=Doshi |first=Manu |title=Atmasiddhi Shastra in English |url=https://archive.org/details/atmasiddhi1 |publisher=Shrimad Rajchandra Adhyatmik Sadhana Kendra |chapter=7}}</ref>[/td] [td]* ''Self Contradiction of radical momentariness'' - The doctrine that everything ceases instantly is said to refute itself. To assert that βall is momentaryβ requires a persisting subject who remembers the doctrine and utters it at a later time. Radical momentariness cannot account for continuity of thought, memory, or speech.<ref>{{cite book |last=Doshi |first=Manu |title=Atmasiddhi Shastra in English |url=https://archive.org/details/atmasiddhi1 |publisher=Shrimad Rajchandra Adhyatmik Sadhana Kendra |chapter=7}}</ref>[/td]
[td]* ''Self contradiction of radical momentariness'' - The doctrine that everything ceases instantly is said to refute itself. To assert that βall is momentaryβ requires a persisting subject who remembers the doctrine and utters it at a later time. Radical momentariness cannot account for continuity of thought, memory, or speech.<ref>{{cite book |last=Doshi |first=Manu |title=Atmasiddhi Shastra in English |url=https://archive.org/details/atmasiddhi1 |publisher=Shrimad Rajchandra Adhyatmik Sadhana Kendra |chapter=7}}</ref>[/td] [td]* ''Conservation of substances'' - The Guru draws on the principle that no substance is utterly destroyed but only transformed. A seed and soil become a sprout, a tree, flower, and fruit, but the underlying substance (matter) continues. If this holds true for inert matter, then consciousness must also be indestructible. The permanence of the soul is affirmed by this universal law of conservation.<ref>{{cite book |last=Doshi |first=Manu |title=Atmasiddhi Shastra in English |url=https://archive.org/details/atmasiddhi1 |publisher=Shrimad Rajchandra Adhyatmik Sadhana Kendra |chapter=7}}</ref> In this manner Shrimad Rajchandra articulates a rebuttal of Buddhist absolute momentariness and soul denial, affirming instead that while the soulβs states are transient, its substance is eternal and indestructible.<ref>{{cite book |last=Doshi |first=Manu |title=Atmasiddhi Shastra in English |url=https://archive.org/details/atmasiddhi1 |publisher=Shrimad Rajchandra Adhyatmik Sadhana Kendra |chapter=7}}</ref>[/td]
[td]* ''Conservation of substances'' - The Guru draws on the principle that no substance is utterly destroyed but only transformed. A seed and soil become a sprout, a tree, flower, and fruit, but the underlying substance (matter) continues. If this holds true for inert matter, then consciousness must also be indestructible. The permanence of the soul is affirmed by this universal law of conservation.<ref>{{cite book |last=Doshi |first=Manu |title=Atmasiddhi Shastra in English |url=https://archive.org/details/atmasiddhi1 |publisher=Shrimad Rajchandra Adhyatmik Sadhana Kendra |chapter=7}}</ref> In this manner Shrimad Rajchandra articulates a rebuttal of Buddhist absolute momentariness and soul denial, affirming instead that while the soulβs states are transient, its substance is eternal and indestructible.<ref>{{cite book |last=Doshi |first=Manu |title=Atmasiddhi Shastra in English |url=https://archive.org/details/atmasiddhi1 |publisher=Shrimad Rajchandra Adhyatmik Sadhana Kendra |chapter=7}}</ref>[/td] [td][/td]
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