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Samayasāra
Chapter - 4
of its infinite glory] from eternity. What is that which causes the obstruction and makes the soul oblivious of itself? What prevents the innate potentiality of perfection from action and the possibility of realization from becoming a reality? It may sound unbelievable but true that the soul is unaware of itself, i.e., unaware of the supreme bliss and infinite bliss hidden in itself. Instead, it sticks to the world process and is lured by the sensuous pleasures and carnal desires which give transient happiness but sustain the cycles of rebirth.
The author first describes the ultimate perfect state of the soul by ascribing purest qualities to it. The soul is samaya because all its attributes and qualities and modes are self-determined and selfdependent. It is, suddha-pure because it is totally free from defilement-it is ‘kevali' a singularity because all its attributes are fused with its substance into a unity or singularity it is 'muni' because it is totally absorbed by and within itself-it is 'nāņi"; the omniscient-because it is the incarnation of pure and perfect knowledge. And such ultimate perfectness is innate to the soul of every ascetic who aspires for self-realization.
To initiate the process of self-realization one has to be absorbed in self-meditation, that is, concentration on the pure transcendental state of the soul. This leads to the dawn of enlightenment.
Thus, the self-awareness of one's own potential of perfectness and the consequent enlightenment provides a well-defined specific goal or objective to the aspirant who had, so far, been groping in the dark from eternity.
Empirically various ways are prescribed for self-realization and final emancipation. All of them can be grouped under the term violence, truth, celibacy etc. (i) The five vows fully undertaken by ascetics are called great vows-mahāvratas, and when they are partially taken by householders/laymen are called small vows aṇuvratas. (ii) Austerities-tapas-of two types are prescribed which effects stoppage of the inflow of new karmic matter as well as dissociation of accumulated karma-nirjarā. Fasting, discipline in diet etc. are external austerities while expiation, meditation etc. are internal ones. Right conduct, however, is futile in the absence of right attitude and right knowledge. The author is very emphatic
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