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conceit, deceit, anger and pride, and after attaining pure nature realizes happiness par 81 excellence.
(7) Seventhly, the state of the saint who has reached culmination in Yoga, is totally opposed to the persons pursuing ordinary life. What is night for all beings is the time of waking for perfected soul; and what is waking time for all beings is the night for the save who has attained perfection. 82 According to Kundakunda, the true Yogi sleeps in Vyavahāra, while he is awake in his own work of selfrealization. 83 The Acārānga tells us that the unwise sleeps, the sages are always awake.84 Samantabhadra speaks that the commonplace persons work hard is the day, being impelled by the desire to live and enjoy and after getting tired, they resort to sleep at night, but the mystic keeps awake day and night in the process of self-purification and selfrealization without being overwhelmed by indolence, inertia and looseness.85 In spite of all this happy concurrence, the fundamental difference that remains is that the mystic according to Jainism, though has full experience of the Atman does not experience it everywhere like the mystic of the Upanisad and the Gītā.
(8) Eighthly, the saint who has ascended the sublime heights is like an impenetrable rock. Anything dashing itself against it shatters itself. In a similar vein, he who persecutes such a holy personage causes ruin to himself.86 Samanthbhadra says that desolation and perdition stare one in the face who calumniate such lofty spirits.87
(9) Ninthly, the Mundakopaniṣad tells us that a man who wishes to be prosperous should adore the mystic who has realized the sefl.88 Jainism affirms that the pious name of the mystic serves as an aid for the accomplishment of auspicious and desired purposes.89
Spiritual Awakening (Samyagdarśana) and Other Essays
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