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In the field of self-cultivation, the principle of contemplation on the antidote of the evil is approved on the ground of self-experience. In Jain psychology, there are four fundamental passions:anger, pride, deceit and greed. Subjugation of these propensities is possible only by contemplation on their antidotes. Greed is the most vicious factor that cannot be calmed down by means of gain. Even as there is the inclination towards greed, just so there is present the predilection for non-greed. According to the doctrine of karma, greed is the product of the rise of the deluding karma, and absence of greed is due to the destruction-cumsubsidence of the deluding karma. In every creature, tl destruction-cum-subsidence of the deluding karma, just like its rising. When there is non-vigilance, the state of destruction-cum-subsidence becomes defunct, whereas the state of the karmic rise is active. In the absence of non-vigilance, the state of destruction-cum-subsidence becomes active, whereas the state of kartnic rise is defunct. In the case of someone who is residing under water, when the hand is engaged in clearing the moss, one can see the sky and the stars; when, however, the hand is inactive, the moss spreads over and obstructs the vision of the sky. The first outcome of the Lord's discourse is the development of self-awareness and vigilance. The manifestation of the state of the destruction-cumsubsidence is the outcome of the discourse. The second outcome is the subjugation and uprooting of the greed through the experience of nongreed ingrained in the self.'15
The central theme of the present chapter is the resolve of nonpossessiveness. For the security of this resolve, the relinquishing of the sense of mine'-ness towards the body and the things is propounded here.!?
The discipline of good conduct is the central theme of the Ācārānga. This discipline is further concerned with the discipline of the ascetic and that too is laid down for the achievement of nirvāņa. In addition to this, a good many aphorisms available in the present chapter, concern practical life. They are most useful for ordering the society and also personal life. It is universally recognised by all that on the deterioration of the senses, one is confronted with old age and decay. The scholars of sociology and economics hold in high regard the doctrine of doing what had never been done by their predecessors. But the lopsidedness of the doctrine becomes manifest when the person holding the view is attacked by disease of old
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