Jainworld
Jain World
Sub-Categories of Passions

INTRODUCTION

I. Samayasara Samayaprabharitam
II. Soul and Non-soul (Jiva-Ajiva)
III. The Ethic of Action
IV. Demerit and Merit (Punya Papa)
  V. Inflow of Karmas
  VI. Checking of Karmas (Samvara)
  VII. The shedding of Karmas (Nirjara)
  VIII. Bondage  (Bandha)
  IX. Liberation (Moksha)
  X. Liberation Pure bsolute Knowledge
  XI. Samayasara

Chapter IX  - Liberation (Moksha)

 

 

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          317. When the soul and bondage disunite each having attained its own real essential nature, the bondage should be given up ; and the pure soul should be realised.

 

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          318. How is the soul realised? The soul is realised by self-discrimination; as by self-discrimination (they, i.e., soul and bondage) are separated so by the same self-discrimination (the soul) should be realised.

 

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          319. The soul which should be realised by self-discrimination is certainly �I�� from the real stand-point.  Whatever thoughts remain over, they should be known to be other than �mine.� 

 

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          320. The seer which should be realised by self-discrimination, is certainly �I � from the real standpoint.  Whatever thoughts remain over, they should be knows to be other than �mine.�

 

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          321. The knower which should be realised by self-discrimination is certainly � I � from the real standpoint.  Whatever thoughts remain over, they should be knows to be other than �mine.�

 

Commentary.

          A right knower bent upon self-realisation should contemplate that the object of self-realisation is no other than himself.  � I am the pure soul,� I realise myself, through my own discrimination, for myself, alone, from my own soulness.�  � All other than my ownness is foreign to me.�  � I am I,�  � They are they,�  � I am no other,� � they are not me,� this meditation should continually be practiced.  It will result in drawing away attention from else, where, and in concentrating it upon the pure soul.  Thus self-realisation will appear and will naturally procure self-absorption. When the pure soul will be realised, all kinds of thoughts about soul or others will disappear.  The soul will sink deep into the depth of its own pure nature, where there are no wavering thoughts.  Immersed in the deep and vast ocean of soul-happiness, sweet as nectar, unruffled by any waves or currents of wavering thoughts or passions, the self-absorbed soul enjoys bliss indescribable, and inconceivable.

 

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          322. What wise man, knowing all thoughts to result from operation of non-self (i.e., Karmas) and realising the pure soul, can utter the words � This is mine.�

 

Commentary.

          A wise person is fully convinced of the pure nature of his soul, and, leaving all attachments realises his own self and attains real happiness. Although in practical conduct when dealing with others, he may say � This body is mine,�  � this cloth is mine,� � this family is mine,� � this property is mine,� � this cloth is mine,� � this family is mine,� � this property is mine,� � these impure thoughts are mine,� yet he knows that what he says is only from the practical point of view.

 

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          323. He who commits theft and other sins becomes afraid that he may not be arrested by anyone as a thief, (when) moving among the people.

 

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          324. He who commits no offence certainly goes about fearlessly among the people.  The fear of being arrested never arises in him in any circumstances whatsoever. 

       

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          325. Similarly, the soul, which is gulity, fears that it may be shackled but one which is not guilty has no fear of being shackled.