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Jiva and Panca paramesthi
145
Q. : How can one have faith in all this? A. ; Matters that strike us as almost impossible are just common
to these supreme Yogins. An ordinary Bhil can have no idea whatsoever regarding the prosperity of a universal monarch. Vast distance exists between us and the Yogis. We are enslaved by passions, idols of covetousness and centres of instability. Quite the reverse are the Yogis to whose minds passions have no attraction whatsoever; greed or covetousness does not touch them; they are steady like the Meru mountain. What is our state of the mind ? We fail to keep our mind steady even for a short while; loss of even a smal! thing becomes a matter of life and death to us; we always fail to bear with a sour word from o:hers; when we are under the stress and strain of selfishness, even brother and father become our enemies ! Supreme Yogis are far above all these blemishes. Their internal state is so bigh that this lofty status on their part is no surprise to us. If we consider the glory and influence of common Yogasamadhi on part of noble sages and persons endowed with lofty character, we nourish po doubt whatsoever regarding the extraordinary personality of suprene Yogis like the Arihanta.
Nature of the five from the worldly and ultimate standpoint
Q. : Wbat is the nature of the personality of Arihanta and Siddha
from the worldly and ultimate standpoints ? A. : For the Siddha, there is no difference between these two,
because in the state that the Siddha has attained to, ultimate and worldly form an identity. Not so with regard to the Ari. hanta. Arihanta is embodied, and therefore his worldly mundane state is related to external objects. The relation of the ultimate standpoint is associated with the internal prowesses From the ultimate standpoint therefore, the states of Siddha and Aribanta are the same,
FJ 10
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