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1911 ]
Sad-Deva, Dharma and Guru.
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tion or the faculty of Perception of seeing right from wrong, aud 547 (allt o ) Antâr ya Karma which pose as mped iment to the working of self, power',-and are wholly intent upon their evolved "Supreme-self;' those who annihilate the seed, the source-of all Karmas; those who refrain from acting indiscriminately, do away even with sleep and lead a life of the highest form of purity and chastity, till the emaciated Karmas are entirely annihilated; those who preach, to ascuage the poor creatures, burning under the heat of the tropical summer of Karmas, the right path to the right knowledge, with speech like soothing showers of rain, with disinterestedness and alienation of the affections from the pleasures of the world ; those who never cherish even in dream worldly pleasures: those who refrain from preaching, so long as all the four principal Karmas are not destroyed, thinking 'Doing so to be premature owing to their T Chhadmasthtâ, i. e. imperfect stage of Knowledge, Perception, Self-power etc. those who are free from the eighteen Dooshanas 9 i. e. vices viz. (1-5] the, five sorts of Antaráyas,-impediments to the evolution and growth of the Soul's power etc., [6] ETE", Hasya,-amour, jest jocoseness,(7) ta Rati,-pleasure, [8] 3471a Arati,--displeasure, [9] 9 Bhaya- fear [10] JUHT, Jugupsa, -dislike, prejudice (11] 112 slioka-sorrow, [12] Thera Mithyatva,-Illusion, [13] 3TETTAT, Agnan-wrong knowledge, ignorance, (14) TAITOJA, Apratyakhayana, want of self-denial. (15) TTT, Raga,-Love (16) 57 Dvesh. a, hatred, (17) Tagi Nidra, -sleep, torpor, [18] 74, Kama, -carnal propensity; those who are immersed in HECTE Sachchidanand, i. e. Brahma or their Supreme all-sustaining Essence; those who acquire the twelve most brilliant qualities; those who are entirely free for ever from the mundane existence,
-are according to the Jaina tenets worthy of being called 'Saddeva', True God'. Such supreme souls embody the true and real form of God. They are free from the afore-said vices,