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53. Direct all speech to that end, inquire of others after that, desire that very thing, devote yourself to that alone, whereby you might put off this coil of Avidyâ and find your real form in Vidyà.
54. He alone regards speech and body as self who is so deluded, whereas the enlighten: ed knows the nature of these as apart one from the other.
55. There is nothing in the world of sense which can conduce to the welfare of atman, still the fool continues to play with it, on account of the force of the impressions of ignorance.
56. The deluded sleeping long, through the force of ignorance, in conditions naturally undesirable, awake themselves in such state as imagines not-self to be self, leading to in. tercourse begining with "I" and "me".
57. One centred in the essense of atman should look upon his own body, as well as upon that of others, with an eye which understands it all to be anâtman.
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