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Niyamasara
नियमसार
forms of speech and leaving aside all dispositions of attachment (rāga), etc., meditates on the pure soul (ātmā). The soul engaged in adoration (ārādhanā) of the soul itself, particularly leaving aside all transgressions, is repentance (pratikramaņa). The soul established in self-absorption - ācāra – leaving aside everything that is other than the self – anācāra – is repentance (pratikramaņa). The soul established in the right path as expounded by Lord Jina, leaving aside the opposite path, is repentance (pratikramana). The soul rid of stings (salya) has the dispositions that are without-stings - niḥšalya; it is repentance (pratikramana). The soul rid of the disposition of slackness in yoga and which observes the threefold control (gupti) is repentance (pratikramaņa). The soul established in the virtuous (dharmya) or the pure (śukla) meditation (dhyāna), leaving aside the sorrowful (ārta) and the cruel (raudra) meditation, is repentance (pratikramaņa). The soul that entertains the disposition of the "Three Jewels' comprising right-faith, right-knowledge and rightconduct, leaving aside completely wrong-faith, wrong-knowledge and wrong-conduct, is repentance (pratikramana). The soul is the supreme object and meditation on the soul (ātmā) is repentance (pratikramaņa).
The ascetic (muni, sādhu) who, having understood the nature of repentance (pratikramana) from the Scripture, follows the instruction, performs repentance (pratikramaņa) during that period.
6. The Real Renunciation निश्चयप्रत्याख्यानाधिकार
Meditation on the soul, shunning all speech-activity as well as auspicious and inauspicious dispositions, is renunciation (pratyakhyana). The knowing Self - jñānī - meditates thus: I am of the nature of infiniteknowledge (kevalajñāna), infinite-perception (kevaladarśana), infinitebliss (anantasukha) and infinite-strength (kevalasakti). “I” am that which does not give up own-nature, does not take in even an iota of anything external, and is (just) all-knowing and all-perceiving. “I” am the soul free from the four kinds of karmic bondage. I renounce infatuation (mamatva) and get established in non-infatuation (nirmamatva); the soul is my support and I leave aside everything else. The soul (ātmā) is in my knowledge (jñāna), perception (darśana), and conduct (căritra); it is in my renunciation (pratyākhyāna), stoppage-of-karmas (samvara), and pure-cognition (śuddhopayoga). The Self (jīva) dies alone, and alone, by
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