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Pravacanasāra
जो जाणदि अरहंतं दव्वत्तगुणत्तपज्जयत्तेहिं । सो जाणदि अप्पाणं मोहो खलु जादि तस्स लयं ॥1-80॥
यो जानात्यर्हन्तं द्रव्यत्वगुणत्वपर्ययत्वैः । स जानात्यात्मानं मोहः खलु याति तस्य लयम् ॥1-80॥
सामान्यार्थ - [यः] जो पुरुष [ द्रव्यत्वगुणत्वपर्ययत्वैः ] द्रव्य, गुण, पर्यायों से [अर्हन्तं ] पूज्य वीतरागदेव को [ जानाति ] जानता है [ सः ] वह पुरुष [ आत्मानं] अपने स्वरूप को [ जानाति ] जानता है और [ खलु ] निश्चयकर [ तस्य] उसी का [ मोहः ] मोहकर्म [ लयं ] नाश को [ याति ] प्राप्त होता है।
He, who knows the Omniscient Lord (the Arhat) with respect to substance (dravya), qualities (guņa), and modes (paryāya), knows the nature of his soul (ātmā), and his delusion, for certain, disappears.
Explanatory Note: Gold attains total purity on its last heating; the same holds true for the nature of the Arhat. And, certainly, the nature of the Arhat is the nature of the pure-soul (śuddhātmā). Therefore, by knowing the Arhat, one knows the nature of the pure-soul. That in which qualities (guņa) and modes (paryāya) exist is a substance (dravya). In the soul-substance (jīva dravya), characteristics like knowledge that are associated with it are qualities (guņa) and modifications that take place every instant in it are modes (paryāya). The characteristics, which exhibit association (anvaya) with the substance, are qualities (guna). The characteristics, which exhibit distinction or exclusion (vyatireka)logical discontinuity, “when the pot is not, the clay is,” – are modes (paryāya). First, assimilate the substance (dravya), qualities (guna) and modes (paryāya) of the Arhat in your mind, follow it by
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