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APPENDIX 1
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subhana.
A person who is ignorant of the true nature of the Self, because of his erroneous identification with an alien substance, i.e. body and the senses, develops impure dispositions. He is always prone to mental tensions, which are the result of his passions, desires, likes and dislikes, attachments and aversions. Such a person lacks discriminative insight or an enlightened view (samyak darshan) and, as Acharya Samantabhadra states, is never at peace with himself and always miserable due to "bhaya-kama-rashio".23 In other words, he is enmeshed in two contradictory thought processes, fear and the desire or lust – fear of death and desire of seeking his well-being in gratification of the senses. He is unnecessarily afraid of death, when there is no escaping from it, while he endlessly and mistakenly strives to seek his wellbeing in enslaving desires, sensual pleasures and passions, etc.24 Awareness of the transitory character of passions and attachments, etc. enables one not to cling to objects of transitory nature and impels him to practice equanimity, self-control, etc., and thereby to realize the goal of peace, happiness, freedom and self-realization.
How paryaya (change or modifications) in the material objects affects the bhara (psychic dispositions) or the attitudes of persons because of their intense attachment to them is aptly described by Acharya Samantabhadra in these words: “Persons desirous of a pot, a crown and gold become sad, happy and indifferent at the destruction (of the pot) origination (of the crown) and persistence (of gold) on account of their causes.”25 The psychological states of sadness and happiness and indifference though generated in the Self have their causes in the material object existing in the external world. Thus, the process of origination, destruction, and continuity in material objects causes changes in the psychic states or dispositions as well.
Paryaya or the transitoriness of things is an important concept in Jaina philosophy. Aritya (transitoriness) is considered to be the foremost amongst the twelve contemplations (bhavana) which are prescribed for Jains as a desirable religious practice. A rinya means transient, ever changing, transitory, and impermanent. Change is one of the few constants in life; or rather the only constant in life is change. Everything is in the process of change and evolution. To stop change is to cease living. Without change, there is no growth. Change adds to
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