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Introduction
that is external and be introspective, so that the Higher self might be realized (33, 38, 7 etc.). It is through sheer ignorance that this body is looked upon as self (10) etc.). Para-dravya, or the object external, is that which is (absolutely) different from the nature of the self: it may be living, non-living or an admixture of both. Sva-dravya is the self itself which is pure, free from eight Karmas, and an embodiment of knowledge (17-18). Those, who discriminate between them and give up the external, attain liberation following the path of Jinas (19).
[p. 35:] The difference between the self and the Higher self is similar to that between ore and gold (24). When external objects are avoided and the Higher self is meditated upon, the self reaches the stage of Higher self (7 etc.). Being free from pleasures and passions one should adopt jina-mudra, i.e., the appearance of a true Jaina saint (46-47) and begin meditating on the Higher self (48). To achieve a successful meditation a thorough cultivation of three jewels is quite necessary (34, 36, 37, 90 etc.). A crystal looks distorted in colour, when it is put near some foreign substance; so is the case with the soul. Unwavering and unruffled equanimity must be established in the spiritual states; then the self is itself, just on the point of evolving the Higher self (49-51, 83 etc.). Meditation is a potent means to selfrealization (26 etc.). When an aspirant is steeped in meditation, unmindful of his daily routine, he becomes free from Karmas; being firm in mind, faith and conduct he attains the highest state (48 etc. 63 etc.). Even a particle of attachment is a great adversary of self-realization, and hence all out-going inclinations must be completely stopped (69, 66 etc.). One should meditate, firm like the mount Meru, on the real nature of the soul, which is an embodiment of knowledge etc. (84,86 etc.). It is only the weak and undisciplined that complain that the present time is not proper for meditation. Dharma-dhyāna is possible for monks today, and thereby better births, which anticipate liberation, can be acquired(73-78).
Right knowledge consists in discriminating Jiva from Ajtva (41); and the right knower is he who knows things as they are (58). There is tremendous difference between a man of knowledge and an ignoramous. An ignorant person might spend many births practising severe penances to destroy the karman which can be destroyed, whithin a short time, by a man of knowledge who is controlled in three ways (53 etc.). This right knowledge, coupled with austerities, leads one to liberation; one without the other is fruitless (59). A monk should abstain from all external activities, and concentrate on the real nature of the self ever maintaining his primary virtues etc. (91 etc.). The self alone is the resort or shelter, because therein are seated the five dignitaries (104).
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The doctrine of Jina about bondage and liberation is, in short, that one who is attached to objects external is bound, while one who abstains from them gets rid of manifold karmas (13).
LIMGA-PAHUDA: It contains 22 gathãs. In the case of monk, it is the bhava-linga that is important; mere external appearance (dravya-linga) will not make one a true monk (2). A monk, if he is sinful even after accepting the emblem of a Jaina monk, ridicules the standard of asceticism and ruins his co-monks (3). If he sings and dances, is anxious and disturbed, is attached for meals, harms the earth-bodied beings and plants, and loves ladies and hates others, he is no more
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