Jaina Phraseclogy in Bhagavadgita

Author(s): K H Kamdar
Publisher: Z_Mahavir_Jain_Vidyalay_Suvarna_Mahotsav_Granth_Part_1_012002.pdf and Mahavir_Jain_Vidyalay_Suvarna_

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JAINA PHRASEOLOGY IN THE BHAGAVADGITA : 121
the fifth Discourse, and in verse 11 of the eighth Discourse. The Yati must be absorbed in qyty-9814 which is a peculiar Jaina term. He must practise continence (agat) according to verse 8 of the eleventh Discourse. He is pure on account of knowledge and penance (verse 62 of the tenth Discourse). The Yati is also called because his intellect is self-composed (Festaat), according to verse 56 of the second Discourse The same idea is repeated in verse 5 of the eighteenth Discourse where the a must discard speech etc. The Gită uses in this verse the word i which is identical with Hemacandra's usage in his Yoga-Śāstra.
Of equal importance is the frequent use of the word of which is a familiar word in Jainism and the absence of which constitutes the fifth Ad of the Jainas. It is termed 379fe. The concept has been made familiar to the present generation by Gandhiji and after him by Vinoba Bhave. According to verse 53 of the eighteenth Discourse, the person who wants to be qualified for Brahman must abandon True which is rendered into English as covetousness by Babu Bhagvandas and Mrs. A. Besant, but which really means Property, Possession.
The twin concept of Art and leg (Bondage and Release) SO familiar to every Jaina is referred to in verse 18 of the eighteenth Discourse where the person of pure Sättvika Intellect is in the position to know the essence of Bondage and Release. In verse 5 of the sixteenth Discourse dret is spoken of as forefat. It is the fruit of EFT (demoniacal) possession. According to Jainism both goes and 419 (Merit and Sin) lead to Bondage; even you (Merit) leads to 787 (Bondage). for merit must yield its own result which is always good. In verse 60 of the eighteenth Discourse, a surprisingly Jaina view is presented of OH (Action) which attaches to the soul by Nature-Fara Fag: Fala For.
The Gītā speaks of JH and 37-44 (good actions and bad actions) more than once. The secret (
J A) of release from 31349 (evil deed) is given by the Gită in the first verse of the ninth Discourse and in the 28th verse of the same Discourse, as for instance J4[3JH43t H r aua: (You will be free from the bondage of good and bad actions, etc.). Here we find reference to the ata (essence) of ASTI (shedding of F, good and bad), a word which I have not been able to find in my reading of the Gità.
Arjuna confesses to realization of the Truth by him at the end of the Dialogue in the famous verse 73 of the last Discourse, ET RIE: fast etc. The word of here is opposed to HE (Delusion, Infatuation) and