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(c) Only a muni who keeps his eyes fixed on the Aim, can
circumvent all the barriers. The pledges for transcending the antagonizing forces are as follows: 'I give up ignorance; I adhere to knowledge (i.e. self-knowledge). 'I give up false belief; I adhere to the right belief. 'I give up incontinence; I embrace self-discipline.' Both attachment and sensuality lead one astray. One who transcends the antagonizing forces becomes free from this
estrangement. 22. Ācārānga Cūrņi, p.179 : vasamti tammi guib iti vasu, tam ca vasum
dhaiam bhbve samjamo jassa atthi so vasumam. 23. Cūrņikstā 'annesim iti padasya 'aņņesiņ' iti vyākhyānam kệtam -
'taņņo annesim sayājam kari-jjā' (Cūrņi, p.179). 1. Ācāranga Cūrņi, p.179 : iicchayaiayassa jo carittA so
sammadihhhA. 2. (a) Ibid, p.179 : 'jam sammattam tatthariyamā ņāņam, jattha
ņāņam tattha niyamā sammattam, ato tadubhayamavi sammattam'. (b) From the pragmatic point of view, knowledge and conduct are distinct from each other. But from the point of view of ultimate truth, they are not poles apart. The culmination of Right Knowledge and Spiritual Experience is Right Conduct (i.e. selfdiscipline or asceticism). The aim of the aphorism is to underline the fact that self-discipline is the sum and substance of Right Knowledge. How can knowledge which is not conducive to selfdiscipline remain Right and Proper unto the last? The purport of the author here is to elucidate the unity of Right Knowledge and Right Conduct. According to him, Right Knowledge implies existence of Right Conduct, and vice-versa. We can infer the existence of one from the other. Another Sanskrit equivalent of the word samma can be 'sāmya' (besides samyak). This interpretation which means equanimity is very relevant here. If we choose this interpretation, the present sūtra can be translated thus: See! What is equanimity is asceticism; and what is asceticism is equanimity.
gari uşi exta-ka, 2008
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