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has to taste the fruit-sukha (happiness) and duhkha (misery)-of his actions; therefore, one's atman alone is the fit object of attachment.' (ii) Asarana bhâvand. None can help the jiva in his troubles; he alone has to bear his pain and suffering; friends, relations, wife and children are powerless to combat suffering and disease; dharma is the only protector of the helpless; dharma enables the jiva, by his own power, to surmount all obstacles; therefore, dharma should be practised under all circumstances. One should also be devoted to the five kinds of Teachers (Arhanta, Siddha, Âchârya, Upadhyâya and Sadhu), who preach the true dharma.' (iii) Samsara bhâvaná. Endless is the cycle of transmigration; painful is every form of life; there is no happiness in any of the four conditions of existence; devas, human beings, animals and residents of hells are all involved in pain and misery of some kind or other; moksha alone is blissful and free from pain; the wise should, therefore, only aspire for moksha; all other conditions are temporary and painful.'
(iv) Ekatva bhâvaná.-' Alone does the java come into the world; alone does he leave it to be re-born elsewhere; alone does he bear the consequences of his karmas; therefore, one should bestir oneself for the destruction of karmas.'
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