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XXXIV
PRAVACANASĀRA,
sprout of transmigration for those monks who have purity of mind (124), Dharma, as preached by Jinas, consists in self-concentration of a pure type free from all the Haws like attachment etc. (83, 119 etc.); and it is thereby that the samsāra is crossed (83). As long as the self is not realised, liberation cannot be attained, even though myriads of meritorious deeds are done (84).
This very soul becomes the higher self, when it is completely free from karmas, and comes to be designated as Jānin, S'iva, Paramesthin, Sarvajña, Vişnu, Caturmukha and Buddha (-149). The preëminent path leading to this state of unending bliss and knowledge consists in the cultivation of triple jewel: Right faith, Right knowledge and Right conduct ( 30-31). The cultivation of these jewels includes, at various stages, various detailed virtues; to wit: reflection on five kinds of knowledge (65); giving up passions, pleasures and no-kaşāyas ( 76 etc. 89); thinking over sodasa-karanas which incur Tirtharkara-nāma-karman (77); practising twelvefold penance and reflecting over 13 kriyās (78); practising faultless asceticism and observing twofold control; sleeping on the ground, abandoning five kinds of clothes without minding the parīsahas (79, 92 etc.); constant study of scriptures whose contents are preached by Tīrtharkaras and which, in their textual form, are composed by Ganadharas (90); reflection on 12 anupreksās, 25 bhāvanās, 1 seven principles, nine categories and the groups of Jīvas at various stages of Gunasthāna (94-95); practice of nine kinds of celibacy; giving up ten kinds of coition (96); accepting only the prescribed food (101); observing five kinds of discipline (vinayo) and 10 kinds of vaiyāvrtya (102-3); accepting four external lirigas only after there is internal purity (109); not to desire for fame and glory, but simply to practise primary and advanced virtues (müla- and uttara-guna) (110-II); etc. etc.
In short, says the author concludingly, Artha, Dharma, Kāma and . Moksa proceed from purity of mind (162).
MOKKHA-PĀHUDA: It contains 106 gathās. The aim of the author is to discuss about the Higher self, realizing which souls attain liberation (1-3). The self is of three kinds: the external represented by sense-organs, the internal represented by psychic states, and the Higher represented by that divinity free from karmic stains etc. (4-6). The aspirant, who has a liking for and who has grasped the words of Jina and has consequently avoided unhealthy. activities, should give up all 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 sell (10 etc.). Para-cravya, 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. Sua-dravya is the self itself which is pure, free from eight Karmas, and an embodiment of knowicdge (17-18). Those, who discriminate between them and give up the external, attain liberation following the path of Jinas (19).
1 Ilave almost heaped theso technical details in this paragraph only to indicato what an
amount of technicalities the author handlos; sometimes he cxplaios them, but in majority of cascs ho takes it for granted that his hearers or readers aro already acquainted with thom. ?
