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Kundakunda: The Samayasāra 295 Negatively, therefore, renunciation is the rejection of delusion and wrong attitude (i.e. of alien bhāvas); positively, it is the realisation of the true nature of self, of svabhāva.
Once again, if all the doctrinal elements examined above are directly juxtaposed (i.e. if they are viewed synchronically rather than diachronically) then they are clearly incompatible. The self is not an actor; it is karma which is the real agent. But in reality karma does not and cannot have any effect on the self; therefore, not only is any action by the self a delusion but so too is bondage. That is what one must realise in order to attain liberation. Clearly this threatens both the ethical basis of Jainism and the ascetic practice of physical ahimsā derived from it. In conclusion, therefore, I shall examine the Samayasāra's final verses, which attempt to deal with this question of the significance of ascetic and lay practice.
9.2 Linga, practice and the path to liberation
The Samayasāra concludes with the following eight gāthās:
The deluded, having assumed the characteristic marks of ascetics (pāsamdiya) or householders, which are of many kinds, say: 'This characteristic mark is the path to liberation'. (408) A characteristic mark is certainly not the path to liberation; in that the Arhats who are indifferent to the body, having given up distinguishing characteristics, devote themselves to insight, knowledge and conduct. (409) The characteristic marks belonging to ascetics and householders are not this path to liberation. The Jinas say that insight, knowledge and conduct are the path to liberation. (410) Wherefore, giving up the marks adopted by householders or ascetics, draw the self onto the path to liberation, which consists of insight, knowledge and conduct. (411) Establish the self on the path to liberation, (know it,) meditate on it,
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