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-एक तपस्वी साधु ने दीर्घकालीन उपवास करके शरीर को कृश पर डाला। परन्तु उसका अहंकार, क्रोध आदि कृश नहीं हुआ था। वह जगह-जगह अपने तप का प्रदर्शन और बखान किया करता था। एक अनुभवी मुनि ने उसकी यह प्रवृत्ति देखकर कहा-“हे साधु ! तुम इन्द्रियों, विषयों, कषायों और गौरव-अहंकार को कृश करो। इस शरीर को कृश कर डाला तो क्या हुआ? कृश शरीर के कारण तुम प्रशंसा के योग्य नहीं हो।"
(वृत्ति, पत्रांक १७३) Elaboration-Anakankhi--seeker of order; one who acts according to the tenets of an omniscient.
Egamappanam sapehaye—the commentator has elaborated this phrase in context of ekatvanupreksha (subjective thinking) and anyatvánupreksha (objective thinking). The thought process of a solitary soul can be presented as
Ekatvanupreksha (subjective thinking)—a soul acts (acquires karma) alone, suffers the consequences alone, takes birth alone, dies alone and gets reborn alone.
Anyatvanupreksha (objective thinking)—there is a preponderance of misery in this world. Who belongs to whom here? Who is a kin or a stranger ? All these relatives and strangers while drifting in the cycles of rebirth sometimes (in some birth) become relatives and at others (in another birth) become strangers. A time comes when there remains neither a kin nor a stranger.
The metaphor of old wood and fire has been used to vivify the process of emaciating, weakening and incinerating the body of karmas by equanimously tolerating afflictions, torments and inflictions faced while practicing meditation and austerities. Two qualifications of the seeker have also been indicated—(1) He should be engrossed in meditation of the self, and (2) He should be nonloving or detached. In this context the term atma is indicative of the karmic body or the body of karmas that manifest as passions. The phrase dhune sariram echoes this meaning only. Therefore, here it is desired to vibrate and weaken not the gross physical body, but the subtle karmic body. The very same idea can be found in an incident mentioned in Nisheeth Bhashyaसम्यक्त्व : चतुर्थ अध्ययन
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Samyaktva : Forth Chapter
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