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Jnanasara is constituted of thirty two topics covering the whole range of spiritualism, each of which is briefly but exhaus. tively described in eight slokas in easy and forceful Sanskrit which even a layman can understand and interprete. It is at once simple and substantial. The infinite potenliality and power of the soul is presented to the aspirant in fine expressions, statements and conclusions. Its terseness is edifying, not obscuring. Its phrases are apt, not ornamental, Its style is direct, not tortuous. A Jain and non-Jain can equally profit, as there is no sectarian colour given to it. To say that it can be like Gita for Hindus and the Bible for the Christians and the Grantha Sahib of the Sikhs is no exageration but is to bring out the universality of the message. It can be carried in a pocket, read in the trains, planes and buses, consulated when in doubt and disappointment and memorized without taxing the memory. It is an epitome of
self-realization, a digest of the ethical code prescribing what an · apprentice should do and prohibiting that which he should not
do. It should be daily recited as many times as possible. It is both a source book and reference book.
It is composed mainly keeping the nouminal point of view in front. The first Astaka States describing the goal (Purnataperfection) and the rest describing the means succintly narrated in the Astakas each of which that succeeds follows from the preceding. There is nothing controversial and nothing ambigous. It is straight in its appeal and matter-of-fact in shape and substance. There are more than one commentaries each of which is quite distinct in its approach but not at all contradictory. It is no doubt a matter of pride and pleasure that it enjoys such a wide acceptability and universality amongst the Jain Sadhus and Scholars, but is also a measure of its quality and of a success of rising above sectarian approach in its search for the Truth in consonance with the premises on which Jainism rests.
Tae first Astakı sets forth the goal of perfection. In the remaioing Astakas, the factors and instruments responsible for its achievement are narrated in brief. Each Astaka is a logical corollary of the previous one. Therefore, the second briefly relates to selfabsorption, the third, to stability of Mind, the fourth to Avoidance
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