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INTRODUCTION
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truth, non-stealing and chastity—aparigraha, is the only thing to be heard and is the only thing that purifies one. Moreover, it states that one can attain liberation by the practice of non-violence etc.
Adhyayana II elucidates that the root-cause of all misery is karmas. Besides, it treats of the destruction of karmas and its fruit.
Adhyayana III deals with the renunciation of sex passion, attachment, anger, pride, deceit, greed etc.
Adhyayana IV expounds the abandonment of sinful acts, delineates the conduct prone to religion and describes equanimity in the favourable and unfavourable circumstances.
hyayana V contains exhortation to renounce pride and egoism and to practise non-violence etc.
Adhyayana VI deals with the prohibition of wanton behaviour and the like subjects.
Adhyayana VII exhorts one to endure pains with equanimity and patience.
Adhyayana VIII preaches renunciation of internal and external possessions.
Adhyayana IX treats of miseries due to karmas, pleasures due to destruction of karmas, stoppage of influx of karmas, partial destruction of karmas, causes of the bondage of karmas, nature of karmas, etc.
Adhyayana X contains a tale of Tetaliputra to illustrate the glory of complete renunciation.
Adhyayana XI points out the characteristics of a good and a bad teacher, and describes among other things the importance of a good spiritual teacher.
Adhyayana XII describes the nature of desire for fame as also the conduct pertaining to gocaracaryä.
Adhyayana XIII urges one to abstain from acts causing pain to others, and exhorts one to remain equally indifferent to occasions beneficial or otherwise.
Adhyayana XIV urges one to be free from the desire for this world and the other world as well.
Adhyayana XV expounds the premature rise of misery, experience of misery and the renunciation of evil acts that are the root-cause of misery.
Adhyayana XVI discusses the characteristics of the uttama puruşa, the renunciation of attachment and aversion towards the pleasant and the unpleasant objects respectively, and the controlling of the senses.
Adhyayana XVII declares that the knowledge which destroys all miseries is the great knowledge. Again, it expounds the means for the destruction of karmas and the nature of one who is engaged in
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