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THE ENLIGHTENED VISION OF THE SELF
selfish consideration of getting a berth in heaven or entertaining a as heya (not to be) desired or aspired for) because they are all concerved in relation to karma-upadhi (association of karman, material and psychic), and, thus, represent, in a way, desire for personal salvation (moksha) by non-observance of daya for fear of harming a few insects and tiny creatures, even if it would have meant saving the lives of thousands of living beings, is attachment which results in bondage. Furthermore, the inaction on the part of such misguided people, evident in the above examples, make them guilty of sin on account of pramad (negligence, lack of carefulness and being infected with attachment or passion for their own selfish ends).
It is clearly stated in Jain scriptures that one, who is careful and vigilant (apramatta) and whose activities of mind, body, and speech are not contaminated by passion, does not commit any himsa (violence) or incurs any sin, irrespective of whether living beings are injured or not.105 The practice of absolute ahimsa for the sake of personal liberation and selfish reasons cannot be justified. In fact, this seems to contradict or violate the Jaina doctrine of anekant (balancing of various viewpoints) or the principle of sapeksharad (the theory of relativity), which views things from an overall, comprehensive and detached perspective.
Lest there be any doubt in this regard, the author of Svarupa Sambodhana, emphasizes the need to shun even the vyamoha (illusionment or attachment) of sua (ego or self), i.e. to inculcate wetragata (absence of attachment of any kind to anything, including self) in order to remain completely devoid of any trait of “I”-ness, so as to be completely non-attached, non-selfish or desireless. In fact, “I”-ness, with which is associated ahankara (ego, pride) and mamakara (attachment to objects and persons for selfish gain) is bondage. Obviously, this “I”ness or illusionment with the ego has to be either renounced or transcended if one wants or seeks liberation (moksha) or establishment in swarupa (i.e. pure consciousness).
Moksha is not sitting or resting in Vaikuntha, Siddha-shila, heaven or merger in Brahmar, it lies in attaining the state of perfect equanimity and complete non-attachment (wetragata), i.e. being free from all sorts of kuntha or granthi (the enslaving desires, cravings, expectations, etc.). In this context, it is worth noting that Acharya Kundakunda has
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