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1, 92]
*7. Bow unto those persons who are pure in faith, foremost in knowledge, practising perfect conduct, and who deserve respect, honour and gifts.
PRAVACANASĀRA.
83. The deluded notion of the soul about substances etc., is called delusion; muffled therein and developing attachment or averson the soul is baffled.
84. Various kinds of bondage become possible, when the soul develops delusion, attachment or aversion; therefore, they are to be destroyed.1
85. False perception of things, absence of kindness towards sub-human and human beings and indulging with objects of pleasurethese are the characteristics of delusion or infatuation.
86. He, who regularly understands the reality from the Jaina scriptures with direct and other proofs, exhausts the heap of delusion, therefore the scripture should be studied.
87. Substances, qualities and their modifications are (technically) signified by the term artha; and among them, it is said, that the substance is the substratum of qualities and modifications."
88. He, who destroys delusion, attachment and aversion, after having grasped the discourse of the Jina, escapes from all miseries within a short time.
89. He, who really knows his soul as constituted of knowledge and others as only related with it as substances, effects the destruction of delusion.
90. Therefore, if the soul aspires after the delusionless state of the self, it should understand from the Jaina creed the self and the non-self among the (scheme, of) substances with regard to their qualities.
91. He, who, in his state of S'ramanya (i. e. asceticism), never believes in these substances with their closely related generality of existence and various special qualities, is not a S'ramaņa; and religious purity is not possible for him.
92. The great souled S'ramana, who has put an end to his delusive vision, who is expert in scriptures and who has established himself in conduct free from attachment, is qualified as Dharma.
1. TS. VIII, 1-2.
2. TS. V, 38, 41.
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