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THE SACRED BOOKS OF THE JAINAS,
Karmas in a greater number and quantity than practical repentance, and has been termed Real repentance. Thus, for a saint, bent upon attaining liberation, it is essential that he should regard Real repentance as the direct cause of liberation, and should treat practical repentance only as an auxiliary cause to Real repentance.
CHAPTER VI.
_RENUNCIATION (PRATYĀKHYĀNA.)
मोत्तूण सयलजप्पमणागयसुहमसुहवारण किच्चा | अप्पा जो कायदि पचकखाणं हवे तस्स ॥ ६५ ॥
मुक्त्वा सकल जल्पमनागत शुभाशुभनिवारणं कृत्वा । आत्मानं यो ध्यायति प्रत्याख्यानं भवेत्तस्य ॥ ६५ ॥
95. He, who having given up all the forms of speech and having detached himself from (all) future (thoughtactivities), good or bad, meditates upon his own soul, ( is said ) to have renunciation.
केवलखाणसहावो केवल दंसणहाव सुहमइयो । केवलसत्तिसहावो सोहं इदि चिंतए गाणी ॥ ६६॥
केवलज्ञानस्वभावः केवलदर्शनस्वभावः सुखमयः । केवलशक्तिस्वभावः सोहमिति चिंतयेत् ज्ञानी ॥ ६६ ॥
98. That which is by nature all knowing, all conating, all powerful and all blissful is "I." A right knower should realise himself as such.
यिभावं गवि मुच्च परभावं व गेरहए केई । जादि पस्सदि सव्वं सोहं इदि चिंतए गाणी ॥ ६७ ॥
निजभावं नापि मुञ्चति परभावं नैव गृह्णाति किमपि । जानाति पश्यति सर्व्वं सोहमिति चिंतयेद ज्ञानी ॥ ६७ ॥
Jain Education International
97. That, which never gives up its own nature and never assumes any aspect of another's nature; but knows and perceives all, is "I." A right knower should realise himself as such.
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