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���ô֮�� �ã֟��: þֳ־�� ���׮֮�: ���֯�����ן� ׮־������ ll 158 ll
158.
The soul absorbed in self-realisation is the real saint. He who is not so
self-absorbed, but only follows the thirteen pointed external conduct of a
saint, namely the observance of he five great vows, the 5 Smities, and the
three Gupties, cannot be called a true sit. He may be called saint form
the practical point of view. A wrong believer with all the external
conduct of a saint an in no way be saint. His only in the first stage,
that of wrong belief. The self-absorbed soul of he all-knowing Arhat is
really the Omniscient and the perfect soul. His calm posture, his outward
gloery, hi worship by celestials, etc., do not make him an Arhat. The
Arhat is his own pure soul only. Those who are fully convinced of this,
and try to realise their own soul-nature can be liberated, and not those
who have got even a touch of attachment for the non-soul; merit or
demerit.
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�����פ �־�� �֤� �� ��ָ��פ l
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��ֻ־֤� ׾�ן� �־������� ll 159 ll
�ָ��֣��� ����ã֟�:
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�֟�־�� ��ֻ֟֯���
��ֻ־�Ο�� ׾֤�ן� �־�Ԗ��: ll 159 ll
159. He, who performs
austerities and observes vows, without being absorbed (in his) highest
Soul, (is) altogether (engaged in) childish austerities and childish vows
(taken without right belief) So say the all-knowing.
Commentary.
The external
disciplines of observing the thirteen kinds of conduct, and of engaging in
austerities, are merely the auxiliary causes to attainment of the stage of
an Arhat. If there is neither belief, nor knowledge, nor conduct, of
self-absorption, all the austerities of saints and all their vows, are
wrong austerities and wrong vows. The observance of external conduct, in
the letter of the scriptures, without right belief, is wrong conduct and
cannot lead to liberation. Such ascetics performing servre austerities
and following the 13 pointed conduct ma reach to the 9 Graiveyaka and
become Ahamindras, yet they are wrong-believers throughout. Their mundane
births and deaths shall not cease.
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��߻����� ���� �־�� �� ������ӟ�� l
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�ָ��֣�Բ��Ƶ��
���� ���� ��� �־֮��֖��׮֮�: ll 160 ll
160. Observing
the vows and resolutions, and performing the subsidiary vows and
austerities, the are unknowing, because they are away from (realization
of) the highest, Soulpurity.
Commentary.
Our knowledge becomes
right knowledge when we realize the non-attached pure Self as the path of
liberation. Observance of external right conduct consisting of vows and
austerities is an auxiliary cause for such self-realization. Those who
devotedly follow the outward conduct only, and do not care for the
realization of the True and real self-nature, the will bind meritorious
Karmas which will in a way delay and obstruct the attainment of
liberation, instead of expediting and facilitating it.
�ָ�֚����Ƹ� ��� ��� ��������������� ������״֓�ן� l
�����ָ���������� ׾ִ��������� ���ε����ӟ�� ll 161 ll
�ָ��֣�Բ��Ƶ��
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�����ָ�ִ֮����� ׾ִ��������֕�֮�ӟ� : ll 161 ll
161. Those who are
beyond (realization of) the highest soul, owing to wrong knowledge, long
for meritorious deeds, which (are) the causes of mundane wanderings. They
do not know the Path of liberation.
Commentary.
Persons with
perverse knowledge wrongly taken the outward duties of saints, such as
observation of complete vows and hard austerities, to be the path of
liberation. Really all conduct involving activities of body, mind and
speech in concern with other objects are voluntarily done saints with good
thoughts of noninjury, truth, chastity, etc. They are not the pure
thought-activity. They are causes of bondage of meritorious Karmas.
Besides this, those thoughts do not represent even the thought-activity
which must be found in saints in their lowest, vow., 6th and 7th stages,
because the are not purified by right belief. They being mixed with
operation of wrong belief, cause bondage of Karmas, which a wrong believer
in the first stage is to bind. Their thought-paint is good; therefore,
they bind meritorious Karmas with deep fruition-power and some
demeritorious karma with mild fruition-power. A saint practicing
austerities for thousands of years without gaining true and real knowledge
of self-realization can never be liberated; while a right-believing saint
if he is fixed in self-absorption even for the period of an Antarmuhurta
can become Omniscient Conqueror. Therefore even attachment to merit must
be given up.
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�֤������ �ִ�֟��� �����ִ�׬��ִ��� ������ l
�����פ ��׸Ƹ���
�ָ��� ����� �� �����֯���� ll 162 ll
��߾��פ�֮֫��
�ִ��ݤ��Ԯ� �����ִ�׬��ִ��� ��֮�� l
�����פ��׸Ƹ���
�ָ��� ��� ��� �����֣֯� : ll 162 ll
162. Belief in
soul, etc., (9 categories) (is) right belief; the knowledge of them is
right knowledge. The giving up of attachment, etc., is right conduct.
This certainly is the way to liberation.
Commentary.
For the
attainment of Liberation, it is essential that one should have a clear,
firm, and unshakable belief in the nine-category, viz., Soul, non-soul
merit demerit inflow bondage, checking, shedding and liberation (of
Karmas) according to what has been preached by the Conquerors. He should
have a detailed and clear knowledge of these from study of Jain scriptures
complied by great saints, and then should follow right conduct after
renouncing love and hatred for all word objects including his own body.
This is the practical path. To believe, and know and realize �that I am
soul, quite pure and perfect,� and to be absorbed in this thought-activity
is the threefold path from real point of view. Thus he who understands
this path of liberation from both points of view, correctly knows his soul
and realizes it. He never longs for good deeds for the sake of
liberation.
��������
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�ָ��֣�Դ����֟��Ӯ���
��� �֟�߮��� ������ֵ��� �־�ן� ll 163 ll
163. The
learned do not indulge in the practical (path) giving up the real
substance (i.e. the pure soul) Because (only) in the saints who depend
upon the highest substance (i.e.pure soul), the destruction of Karmas
taken place.
Commentary.
Mere practical
conduct without realization of the pure and real nature of the soul,
cannot be the cause of liberation, so the learned do not neglect their own
pure soul. When there is non-attachment to all non-self and absorption in
the own self, then that fire of concentration is kindled up which burns
karmic matter and purifies the soul.
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״֓��ִֻ��ꓤ������
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�֟�����
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�֟�����
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��á�õ�
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��á�õ�
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��áõ�
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�֣�� ���
����ֵ��ꓤ���� ���׸��� �־�ן� ��֟־��� ll 166 ll
164,165&166. As
the white character of cloth is lost by being covered with a costing of
dirt, so should the right belief (characteristic of the soul) be known (to
be) obscured by the dirt of wrong belief. As the white character of cloth
is lost by being covered with a coating of dirt, so should right knowledge
be known (as) obscured by the dirt of wrong knownledge. As the white
character of cloth is lost by being covered with a costing of dirt, so
should certainly right conduct be known (as) obscured by the passions.
Commentary.
Gathas 164 to 165
illustrate the condition of soul, which is brought about by operation of
Karmas, bound before. Cloth made up of cotton threads is really white in
its natural colour but owing to its contact with mud, its whiteness is
obscured, and it looks dirty. But really the whiteness is not destroyed.
The dirtness has come over it as a mere coating only. Similarly right
belief, right knowledge and right conduct are the real and inseparable
attributes of the soul. Operation of wrong belief, knowledge obscuring
and passion-karmas thas obscured them. Removal of their operation will
allow the threefold nature of the soul to illumine purely and rightly.