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APRIL, 1974
149
It is a misdirection (mithyā pravịtti) of the organs : for it is vain, as cause of disappointment, rendering the organs of sense and sensible objects subservient to fruition.
IV. Samvara is that which stops (samvrņoti) the course of the foregoing ; or closes up the door or passage of it : and consists in self
mand, or restraint of organs internal and external, embracing all means of self control, and subjection of the senses, calming and subduing them.
It is the right direction (samyak pravịtti) of the organs.
V. Nirjarā is that which utterly and entirely (nir) wears and antiquates (jarayati) all sin previously incurred, and the whole effect of works or deeds (karma). It consists chiefly in mortification (tapas) : such as fasts, rigorous silence, standing upon heated stones, plucking out the hair by the roots, etc.
This is discriminated from the two preceding, as neither misdirection nor right direction, but non-direction (apravstti) of the organs towards sensible objects.
VI. Bandha is that which binds (badhnāti) the embodied spirit. It is confinement and connection, or association, of the soul with deeds. It consists in a succession of births and deaths as the result of works (karman).
VII. Moksa is liberation, or deliverance of the soul from the fetters of works. It is the state of a soul in which knowledge and other requisites are developed.
Releived from the bondage of deeds through means taught by holy ordinances, it takes effect on the soul by the grace of the ever-perfect Arhat or Jina.
Or liberation is continual ascent. The soul has a buoyancy or natural tendency upwards, but is kept down by corporeal trammels. When freed from them, it rises to the region of the liberated.
Long immersed in corporeal restraint, but released from it, as a bird let loose from a cage, plunging into water to wash off the dirt with which it was stained, and drying its pinions in the sun-shine, sores aflote, so does the soul, released from long confinement, soar high, never to return.
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