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191 The soul in the four forms of existence' ( Gatis ) can attain Right-belief. Acharya Kundkundá observes in Dashan Pahuda ihe utility of Right belief: सम्मत्तसलिल-पबहो णिच्वं हियए पवट्टए जस्स ।
कम्म बालुय दरणं बंधुच्चिय णासए सस्त ॥ ७॥ Those who keep the current of the water of right faith ever-flowing in their hearts destroy the hcaps of karmic sand accumulated by the soul.
The Right believer, when circumstances are agreeable adopts the Triple-path of Ratna-traya, attains perennial peace and the bliss of beatitude. Right path comprises of the unity of the three Jewels ( Ratna-Traya ).
The Quint-essence of Jinavani In the words of Acharya Pujyapada the pivot over which the Jain Thought revolves is pointed out thus: - ___ जीवोन्य: पुद्गलश्चान्य इत्यसो तत्त्वसग्रह : ।
यदन्य दुच्यते किचित् सोस्तु तस्यैव विस्तरः ॥५०॥ The Self ( Jiva ) is different from matter; this is the quiat-essence of Jain Scriptures and all other compilations are the amplification of this Truth.
The point of special attention is this; the soul wapts freedom from the thraldom of senses and material objects; for the living soul is comple. tely different from matter, therefore one who concentrates his attention on the central point will adopt all possible ways whereby the soul may be purged of the disturbing matter. Voluminous works deal at length on the same point.
