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Kundakunda Pushpanjali

 

Introduction

 

I.  Niyamasara ( Soul-Jiva )

 

II.  Non-Soul (Ajva)

  III.  Pure Thought-Activity, Shuddha Bhava
 

IV.  Practical Right Conduct, (Vyavahaar Charitra)

  V.  Repentance, (Pratikramana)
  VI.  Renunciation, (pratyakhyana)
  VII.  Confession, (Alochana)
  VIII.  Expiation, (Prayaschitta)
  IX.  Supreme Equanimity, (Parama Samadhi)
  X.  Supreme Devotion, (Parama Bhakti)
  XI.  Real Independence, (Nishchaya Avashaya)
  XII.  Pure Consciousness, (Shuddha Upayoga)
 

XIII.  Table

  Jain Books
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  List of Books, Topics & Sub-topics and Authors

Chapter  VII - Confession, (Alochana)

 

 

CONFESSION (ALOCHANA )

 

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107. A saint, who meditates upon soul as free from quasi-karmic matter (No-Karma), and karmic matter, and devoid of non-natural attributes and modifications, ( is said ) to have �confession� ( Alochana. )

 

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108. Nature of confession is, here, said to be of four kinds in the Scriptures, ( a ) confession ( Alochana , ( b ) eradication ( Alunchhana ), ( c ) non-deformity ( avikritikarana ), and ( d ) purity of thoughts ( Bhavashuddhi ).

 

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109. Know him. who, having fixed his thought-activity in equanimity, realises his soul, as observing ( the practice of ) confession (Alochana.) Such is the teaching of the supreme Conquerors.

 

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110. Independent and equanimous thought-activity of one�s own soul, capable of extirpating the root of the tree of karmas, is said to be �the eradication� ( Alunchhana ).

 

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111. He, who realises his soul as free from karmas and as an abode of pure attributes, obtains non-deformity ( avikriti karana ) in equanimity.

 

 

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112. Freedom of thought-activity from lust, pride, deceit, and greed, etc., is purity of thought (Bhavashuddbi.) So has been preached to the deserving souls by the perceivers of universe and non-universe.

 

Commentary.

This chapter confession ( Alochana ), has been dealt with from the real point of view only.

 

Confession ( Alochana ) from the practical point of view means full and voluntary acknowledgment of one�s own faults and transgressions to the Head of the order of saints. It is not pure, but good thought-activity. It is only an auxiliary cause to the real confession. It can not destroy karmas in as great a number and quantity as quite free from all foreign and impure thought-activities, is the real confession. In this condition, all the four kinds of confession as given in gatha 108, are observed simultaneously. Withdrawal of thought-activity from a fault or defect, which a saint has to acknowledge before the Head of the order, is the real confession, ( Alochana ) ; and it exists when he is absorbed in his own pure self. At the same time, his pure thought-activity causes the shedding off of karmas, which were bound to his soul, on account of the defects of transgression, which he has to acknowledge, before the Head of the order, and of other karmas previously accumulated. This process is known as the eradication of the karmas ( Alunchhana ). In the condition of self-absorption, it is self-evident, that there can be no attachment or aversion of any kind in the mind of a saint, which may mar the natural beauty of his soul. That is, why, it is said that real confession includes non-deformity, (Avikriti Karana).

 

Again it is quite apparent that in self-realisation, soul is practically free from passions and desires, such as lust, pride, anger, etc. So purity of thought ( Bhava Shuddhi ) also exists simultaneously with the other three in real confession. The main object of the author is clearly to emphasise that a saint should not rest content, only, with practical confession, but if he wants to make any real spiritual progress, he should practise real confession; which only is the cause of liberation from karmic bondage.