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प्रवचनसार
to the soul and are transient. The soul (ātmā) is eternal, without a beginning or an end, a supreme substance, inherently liberated, of the nature of knowledge (jñāna) and perception (darśana), and one with its own-nature. I, therefore, do not accept transient objects like the body, and establish myself in own pure soul.
जो एवं जाणित्ता झादि परं अप्पग्गं विसुद्धप्पा । सागाराणागारो खवेदि सो मोहदुग्गंठिं ॥2-102॥
य एवं ज्ञात्वा ध्यायति परमात्मानं विशुद्धात्मा । सागारोऽनागारः क्षपयति स मोहदुर्ग्रन्थिम् 2-102॥
सामान्यार्थ - [यः] जो [ सागारः] अणुव्रती श्रावक तथा [अनागारः] मुनीश्वर [एवं] पूर्वोक्त रीति से [ ज्ञात्वा ] स्वरूप को ध्रुव जानकर [ परमात्मानं] सबसे उत्कृष्ट शुद्धात्मा को [ध्यायति ] एकाग्रपने से चिंतवन करता है [सः] वह [विशुद्धात्मा ] निर्मल आत्मा होता हुआ [ मोहदुर्ग्रन्थिं ] मोह की अनादि काल की विपरीत-बुद्धिरूपी गांठ को [क्षपयति ] क्षीण (नष्ट) करता है।
The worthy householder (śrāvaka) or the ascetic (śramana) who, after knowing the aforesaid nature of the soul (ātmā), meditates on the pure-soul (paramātmā) destroys the intractable knot of delusion (moha) and attains the purity of his soul.
Explanatory Note: The householder (śrāvaka) or the ascetic (śramaņa) who delves into the pure and indestructible nature of the soul attains, in own soul, that same purity. Then, he is able to meditate on the pure-soul (paramātmā) characterized by infinite strength of knowledge (jñāna) and perception (darśana). In essence, the householder (śrāvaka) or the ascetic (śramaņa) who meditates, without wavering, on the pure-soul is able to destroy
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