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100
SCIENCE
of the faculty of reflection, the most essential requisite for the discernment of truth; and under the latter type fall all those deep-rooted inental traits-anger, pride, deceit and greed of different degrees of intensity other than the anantånubandhi, already referred to that rob the mind of determination and serenity and prevent the adoption of what is known to be useful and good, also certain minor faults, e. g., joking, attachment and the like, as well as certain bodily habits and propensities (e. g., laziness) which are prejudicial to an attitude of self-control. All these are termed mohaniy a (infatuation), which is of two kinds, darsana-mohaniya (infatuations opposed to the acquisition of right faith) and charitra-mohaniya (infatuations opposed to living up to right faith. There is also another kind of force which interferes with the doing of what is desirable and desired and prevents effectiveness in general with reference to mental resolves. This is known as antaráva. These are, broadly speaking, the forces which ** debar us from the enjoyment of our natural prefections and divine attributes, omniscience and the like. It follows, therefore, that the destruction of these inimical forces must immediately lead to the acquisition of all its suspended divine powers and prerogatives on the part of the soul, since they are its own natural attributes and have not to be acquired from outside its own being. Religion claims to be the method which enables the soul to attain to divine perfection. This it accomplishes by studying the nature of the properties and attributes of
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