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and purity (pavittā) and so on. In other words, we may say that even the slightest fall from complete self-realisation is to be regarded as Himsā. Thus Hiṁsā commences with the appearance of passions on the ground of self. It will not be out of place to point out that the realisation of perfect Ahimsa results in the unruffled frame of mind in the midst of life and death, loss and gain, friend and foe; pleasant and unpleasant events, pleasure and pain." This is Samatā (equanimity). The Acārānga and the Pravacanasāra regards Samatā as the highest good. 78
KNOWLEDGE CONSCIOUSNESS AS THE HIGHEST GOOD : Lastly, the attainment of knowledge consciousness (Jñāna Cetanā) ought to be the end of aspirant's endeavours in contrast to action-consciousness (Karma Cetanā) and resultconsciousness (Karmaphala Cetanā).79 The attribution of consciousness to the auspicious and inauspicious psychical states occasioned by Karmas is called action-consciousness; and the confusion of consciousness with enjoyment of the duality of pleasure and pain is termed result-consciousness. 80 These two types of consciousness are the results of the misunderstanding regarding the inherent nature of things. Hence they need be abjured in the interest of ascending the supra-ethical plane of life. The five types of onesensed souls are the illustrations of holding result-consciousness; the twosensed to five-sensed souls exemplify those having predominantly action-consciousness; and the souls devoid of ten Prānas experience knowledge-consciousness.81 Thus knowledge-consciousness is the fullfledged and legitimate manifestation of consciousness. The Arhat or Siddha state is the state of knowledge-consciousness, the state of omniscience and bliss.
Spiritual Awakening (Samyagdarśana) and Other Essays
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