Niyamsara

Author(s): Kundkundacharya, Uggar Sain
Publisher: ZZZ Unknown

Page 69

121
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THE SACRED BOOKS OF THE JAINAS.
मदमानमायलोभविवर्जितभावस्तु भावशुद्धिरिति । लोकालोकप्रदर्शिभिः ।। ११२ ।।
परिकथितो भव्यानां
112. Freedom of thought-activity from lust, pride, deceit, and greed, etc., is purity of thought (Bháva shuddhi.) So has been preached to the deserving souls by the perceivers of universe and non-universe.
Commentary.
This chapter confession (Álochaná), has been dealt with from the real point of view only.
Confession (Álochaná) from the practical point of view means full and voluntary acknowledgment of one's own faults and transgressions to the Head of the order of saints. It is not pure, but good thought-activity. It is only an auxiliary cause to the real confession. It can not destroy karmas in as great a number and quantity as the real and pure confession does, Realisation of one's own soul, as quite free from all foreign and impure thought-activities, is the real confession. In this condition, all the four kinds of confession as given in gáthá 108, are observed simultaneously. Withdrawal of thought-activity from a fault or defect, which a saint has to acknowledge before the Head of the order, is the real confession, (Álochaná); and it exists when he is absorbed in his own pureself. At the same time, his pure thought-activity causes the shedding off, of karmas, which were bound to his soul, on account of the defects of transgression, which he has to acknowledge, before the Head of the order, and of other karmas previously accumulated. This process is known as the eradication of the karmas (Álunchhana). In the condition of self-absorption, it is self-evident, that there can be no attachment or aversion of any kind in the mind of a saint, which may mar the natural beauty of his soul. That is, why, it is said that real confession includes non-deformity, (Avikriti Karana),
Again it is quite apparent that in self-realisation, soul is practically free from passions and desires, such as lust, pride, anger, etc. So purity of thought (Bháva Shuddhi) also exists simultaneously with the other three in real confession. The main object of the author is clearly to emphasise that a saint should not rest content, only, with practical confession, but if he wants to make any real spiritual progress, he should practice real confession; which only is the cause of liberation from karmic bondage.