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Pravacanasāra
becomes unwavering and resolute. The ascetic without right knowledge ever remains indecisive and anxious. He imagines himself to be the 'doer' of the substances external, tries to transform himself into the nature of these substances, carries selfconsciousness (ahamkāra) and sense-of-mine (mamakāra) for these substances. As a result, he ever remains anxious. His mind is sullied by dispositions of attachment (rāga) and aversion (dveşa); he delineates substances as desirable (işta) and undesirable (anişta); he imagines himself to be the owner of the external objects; his conduct becomes lax and extrovert as he mistakes external objects for his soul. It is essential, therefore, to first acquire right knowledge of the objects in order to attain concentration (ekāgratā). Only through concentration, asceticism can be followed. How can the ascetic without concentration get established in own-soul-nature of knowledge (jñāna), perception (darśana) and conduct (căritra)? How can he experience the puresoul-nature (śuddhātmatattva)? It is clear that asceticism (munipada) is the path to liberation (mokşamārga) and the ascetic must venerate the Doctrine of Lord Jina, the hallmark of which is non-absolutism (anekāntavāda). By assimilating the Doctrine, the ascetic determines the true nature of objects, by knowing the true nature of objects he attains concentration, and through concentration he is able to follow asceticism. There is no difference between asceticism (munipada) and the path to liberation (mokşamārga). The ascetic treading the path to liberation must engage himself in the study of the Scripture.
आगमहीणो समणो णेवप्पाणं परं वियाणादि । 3faulurät stel gafa 24ufu faber fHora 13-3301
आगमहीनः श्रमणो नैवात्मानं परं विजानाति । 3funeft quefa chaffor get fra: 113–3311
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