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Introduction
clothes are separate from the body so body is separate from the soul. Body is the enemy of the soul, because it produces miseries; then he is a friend who destroys this body. It is indeed a great gain if the Karmas, which are to be made ripe for operation and to give frult, become automatically ripe and exhausted. If the mind cannot bear harsh words, meditate on the Para-Brahman whereby the mind might be set at rest. Beings that are averse to their spiritual welfare wander in the round-of-rebirths pursued by Karmas; what wonder then, if they escape from Samsara when they establish themselves in themselves. If others take pleasure in finding faults with you, then consider yourself as an object of pleasure for others, and give up anger. The monks, if they are afraid of misery, should not entertain any anxiety, for even a bit of it, like a subtle nall, necessarily causes. pain. There should be no anxiety even for Moksa, for anxiety will not bring Moksa that which has bound the soul will rescue it. Those that sink in the great lake of meditation have their souls rendered pure, and the dirt of round-of-rebirth is washed off. Elimination of all the mental distractions is called the great meditation (Parama-samadhi); the saints, therefore, give up all the auspicious and inauspicious attitudes. Though severe penances are practised and though all the scriptures are understood, the 'Santam Šivam' is not realized, if the great meditation is not practised. Realization of Paramätman cannot be accomplished, if meditation is not practised after destroying pleasures and passions. If the Parabrahman is not realized through great meditation, one has to wander infinitely suffering the miseries of Samsara. The omniscient have said that the great meditation achieved unless all the auspicious and inauspicious attitudes are annihilated. The Atman becomes Arahanta when all the mental distractions are stopped, and when, being on the path of liberation, the four (Ghätiya) Karmas are destroyed. Atman becomes Arahanta, necessarily full of supreme bliss, who continuously knows the physical and super-physical worlds through omniscience. That Jina who is omniscient and whose nature is supreme bliss is the Paramatman, the very nature of Atman. The Jina who is separate from all the Karmas and blemishes should be understood should be understood as the very light of Paramätman The great saint, Jina, who possesses infinite revelation, knowledge, bliss and strength is the great light. It is the great and pure Jina, the Paramatman, that is variously designated as Parama-pada, Hari, Hara, Brahman, Buddha and the great Light. The Jina, when he is absolutely free from Karmas through meditation, is called the great Siddha. (173-201)
Siddha represents self-realization: he is the brother of three worlds; and his nature is eternal happiness He is not accessible to births and deaths; he is free from the miseries of the four grades of existence; and
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