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A Hand Book of Jainology Question : What is meant by pure Dharma ?
Answer : The pure Dharma is that which was expounded by the Tirthankars who were omniscient and Vitrags (Those who had conquered their inner enemies). Since they were omni. scient, they could actually see and know the three phases of time, namely the past, the present and the future. Since they were Vitrags, they were devoid of attachments and hatred which constitute the cause for false utterances. Therefore, they expound Dharma in accordance with the right faith and right knowledge; and say where the Jiva and the Ajiva principles exist; how life attains elevation or how it declines and what exactly is the form of Dharma. They expound such a Dharma that if we adore it and practise it, visibly defects and evil actions and painful contemplations decrease in our lives and gradually, we develop the view of spiritual elevation and our inner felicity and serenity increase. In the same manner, the Jiva attains spiritual elevation, will acquire all substances necessary for worship and the Jiva attains progress by thus adoring and practising Dharma.
This kind of pure Dharma begins with renunciation. Renunciation means contempt, dislike and distaste for the Samsar and sensual pleasures; it also implies agitation, fear and worry in respect of those things. One must think thus, "What is the meaning of this process of experiencing birth and death repeatedly ? Why do people try to attain this physical body which is but a collection of pudgals or material substances; and why should one always endeavour to keep this body fed and delighted. Later, this physical body has to perish. Why are people slaves to various kinds of inert objects in their lives? What is the final fruit or result of such slavery ? Bidding good bye to this place and going away ? Dying and disappearing from here? What is all this? Is this mockery itself the Samsar? Is the happiness of Samsar transitory thus ? How can we be delivered from this ?”
When contempt appears for Samsar and for the activities of Samsar; when dislike and distaste appear for Samsar and when disgust for Samsar appears and when the heart grows eager to attain deliverance, then, the feeling of renunciation arises,
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