________________
INTRODUCTION
then that knowledge of one pada is true knowledge, because it causes vairagya (= non-attachment) and dispels the magic show of worldly enchantment. One should not shun that one pada even at the time of death. At the time of death, one cannot recollect and ponder over twelve Angas, so the person who constantly recollects and ponders over the beneficient one pada is regarded by the Jina as an ärādhaka (spiritual practitioner). Such an ärädhaka certainly attains liberation after three births".
6. Caranaguna (gāthās 100-116) The section begins with the statement-"Blessed are those who having snapped the bonds of family adopt asceticism". Those who observe sincerely rules of monastic life have not to repent at the time of death. But those who having adopted asceticism do not exhert themselves on the path of emancipation repent and become sorry. Those whose intellect is firm and whose mind is unswervingly fixed on the transcendental good attain emancipation. The diligent persons who are free from anger, pride, deceit, greed, dislike, etc. secure highest happiness. Human birth is difficult to attain. Having attained human birth those who do not perform religious acts are like those voyagers who become miserable on account of the wreck of their boat in the middle of an ocean. But those who are vigilant in the observance of the monastic rules are like those voyagers who do not become miserable as their boat is strong. Human birth is difficult to attain; even if one attains it, it is difficult for him to attain right attitude; even if he attains right attitude, it is difficult for him to attain asceticism; even if he attains asceticism, it is difficult for him to attain right knowledge; and even if he attains right knowledge, it is difficult for him to attain pure conduct. Some praise right attitude, while some other praise pure conduct and knowledge. Regarding superiority of right attitude and good conduct, it is stated as follows: Like Śrī Kṛṣṇa and the king Śrenika, even a person without good conduct possesses right attitude, whereas one possessed of good conduct necessarily possesses right attitude. A person fallen from right conduct should retain and strengthen right attitude, because a man without good conduct may attain emancipation but a man without right attitude can never attain it. If a person having good conduct falls because of his pervert attitude, then what to talk of a person full of attachment, though possessed of right attitude! If one is always alert in the observance of five samitis (self-regulations) and three guptis (restraints) and is free from attachment and aversion, his conduct becomes pure. In conclusion it is said that one should engage oneself in good activity and should always remain vigilant with regard to right attitude, right conduct and right knowledge.
Jain Education International
95
For Private & Personal Use Only
www.jainelibrary.org
