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Illuminator of Jaina Tenets
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joys perfect detachment to be able to exert for attainment of emancipation.
(5) The fifth contemplation is concerned with the self as eternal, imperishable, without beginning and end, as distinguished from the body' which is impermanent, perishable and ever-changing. Consequently he loses all bondage to the body and exerts himself for the highest aim of emancipation.
(6) The sixth contemplation is concerned with the impurity and loathsome character of the body which is born in impurity, lives in impurity and dies in impurity. It is impossible to remove the repugnant and foul nature of the body by any means such as bathing, perfuming and the like. This asuci bhävand is an integral part of spiritual discipline in Buddhism and Samkhya-Yoga also. Here the utility of the body for religious life is not denied. What is discouraged is only the excessive attachment to it and the exclusive stress on its nourishment and embellishment, as was done by the materialists in ancient days.
(7) The seventh contemplation is concerned with the evilness of the dsravas (influxes) which are like the currents of great rivers emptying the good propensities and filling up the bad ones. The sources of asravas are senses, the passions and attachment to worldly things. The result of this contemplation is the inhibition of the influx of karmans.
(8) The next contemplation is on the 'inhibition of the influxes'. This contemplation is like plugging the hole in the keel of a vessel sailing on the ocean.
(9) The ninth contemplation is on the nirjara (shaking off the karmans). This shaking is twofold: (i) Involuntary or unmotivated that is effected in due course, and (ii) Voluntary or motivated. The contemplation on the first type convinces the practiser of the nature of suffering as due to past accumulated kaçmans. Contemplation on the second type which is affected by means of penances and tolerance of hardships, troubles and tribulations, generates in the practiser the spiritual vigour and final enlightenment that leads to emancipation.
The nirjarā is usually identified with vedanā (suffering) and vipāka (fruition) which are nothing but unalloyed suffering, The contemplation on nirjará is, on this account, contended as possessed of a pessimistic tone. But the final end of this contemplation being spiritual light the contention stands refuted.
(10) The tenth contemplation is concerned with the dharma, the Doctrine. The enlightenment is its door; the five mahāvratas constitute the path ; its essence is contained in the twelve angas ; the eight matrices (viz. three guptis and five samitis) constitute its body; it is the supreme saviour, leading its practiser to emancipation. Contemplation on these five integral qualities of the Doctrine convinces the contemplator of the "well propounded character” of the Doctrine. Four excellences of the Doctrine are : (i) its capacity to lead to liberation (nairyātrika), (ii) ultimacy of its truth on account of its relativisitic approach (satyata), (iii) its absolute authenticity (samsuddhatā) because of its being devoid of attachment, aversion and delusion, and lastly, (iv) its instantaneous capability of checking the influx (asrava). These qualities of the Doctrine are comparable to the six qualities of Dhamma propounded in Buddhism. The Dhamma is : (i) svākhyāto—well propounded, (ii) samdithikorealizable in this life, (iii) akaliko--devoid of any time-gap for the generation of its result of purity, (iv) ehi-passiko-its openness to all (lit. come and see), (v) opana
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