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Chapter 18: Conclusion
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himself to untold misery and pain. He would therefore try to avoid such indulgence so as to avert that misery and pain. This is termed as self-compassion. Disaffection for worldly wandering also amounts to self-compassion.
One, who has self-compassion, is invariably compassionate to others. Realization of sufferings borne by him keeps him aware that if he causes pain to others, he will acquire unwholesome Karma that would again extend suffering to him. As such, not only does he refrain from causing any suffering, but he would also try to restrain others from causing the same. Out of compassion, he would lead other beings towards the right path so that they can be free from suffering.
Shänti: This means peace. But the concept of peace is not restricted to outward calmness. The emphasis is on internal peace, which arises when one feels tired of all worldly activities and stays merely as an unimpassioned spectator of whatever happens. Worry, diseases, and concern (known as Adhi, Vyädhi, and Upädhi) are the three types of distress in the worldly life. By being free from all such distress and affliction, one can experience the peace and tranquility within.
Samatä: This means equanimity. It denotes staying indifferent to favorable as well as unfavorable situations. The equanimous person is free from the sense of likes or dislikes, pleasure or pain, etc. He stays above the sense of respect and disrespect or friends and foes, and maintains his equanimity in all circumstances.
Kshamä: This means forgiveness. If we perceive someone as not behaving to our expectations, we are prone to become angry. The attribute of Kshamä prescribes to forgive those who seem to be at fault. Lord Mahavir forgave all those who caused him pain and even terrible distress. Forgiving is a great virtue. It is vitally and closely related to the concept of Ahinsä (non-violence). All possible emphasis is therefore put on forgiveness.
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