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prehended the coming and going, he crosses the path of birth and death, being established in perfection (viz. the state of emancipation). 16 For the seer, there is no need if instruction.17 Of one who is free from karma, there exists no description. It is karma that gives rise to (the necessity of) imposition (of characteristics). 18
(vii) Mysticism: The wise is neither bound nor liberated. 19 The ätman is the knower, and the knower is the ātman; that by which one knows is the atman.20 The liberated state is not expressible through language; and it is amenable to reasoning; intellect does not penetrate there; the passionless (atman) is conversant with the nature of 'what is without support' (viz. emancipation); he is neither long nor small
..........neither feminine nor masculine nor otherwise (neuter)......... there is no analogy; it is formless existence; there is no condition of the unconditioned;.21
(viii) Renunciation: Such person is rightly called 'houseless' who is straight-forward, follows the right path, and practises deceitlessness.22 Emancipated indeed are those who are gone to the other shore; conquering greed through non-greed, he does not addict to pleasures that might offer themselves; being free from greed, he renounces the world; ceasing to act, he knows and perceives (the truth) he has no desires because of his insight; he is rightly called the 'houseless'.23
(ix) Asceticism: The sixth chapter called dhuya-ajjhayana contains material which is definitely the precursor of the dhutanga of early Buddhism. Dhuta stands for austerities which wash away the passions. The sage who is well-versed in the dhamma and firm in the discipline of austerity (vidhutakappe) is always the destroyer of the effects of Karma; to a monk who has given up the garment, it does never occur: my clothes are torn, I shall beg for new ones....... such unclothed monk, while thus exerting himself in the discipline, is often exposed to the (harsh) touch of grass-blades, of cold, heat, gnats, and mosquitoes; he endures such other various hardships, remaining unclothed in order to move light; he is well-established in penance as propounded by the Exalted Ones; realising this in full and in all respects, he should rightly comprehend equanimity.24 Of the enlightened ones, the arms are emaciated and flesh and blood are reduced to the utmost.25 Look at (the state of) attachment; men are bound by fetters, sunk in spirit and overpowered by lust; be not, therefore, afraid of hardship. He who is perfectly and completely enlightened about the acts of violence and from whom even his robbers do not fear harm, is indeed one who has shaken off anger, pride, deceit
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| SR No. | 524515 |
| Book Title | Tulsi Prajna 1978 07 |
| Original Sutra Author | N/A |
| Author | Shreechand Rampuriya, Nathmal Tatia, Dayanand Bhargav |
| Publisher | Jain Vishva Bharati |
| Publication Year | 1978 |
| Total Pages | 142 |
| Language | Hindi |
| Classification | Magazine, India_Tulsi Prajna, & India |
| File Size | 3 MB |