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Kundakunda Pushpanjali

 

Introduction

 

I.  Niyamasara ( Soul-Jiva )

 

II.  Non-Soul (Ajva)

  III.  Pure Thought-Activity, Shuddha Bhava
 

IV.  Practical Right Conduct, (Vyavahaar Charitra)

  V.  Repentance, (Pratikramana)
  VI.  Renunciation, (pratyakhyana)
  VII.  Confession, (Alochana)
  VIII.  Expiation, (Prayaschitta)
  IX.  Supreme Equanimity, (Parama Samadhi)
  X.  Supreme Devotion, (Parama Bhakti)
  XI.  Real Independence, (Nishchaya Avashaya)
  XII.  Pure Consciousness, (Shuddha Upayoga)
 

XIII.  Table

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Chapter  XII - Pure Consciousness, (Shuddha Upayoga)

 

 

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          167.  That  knowledge,  only,  which  knows material and immaterial, conscious and non-conscious, the self and all ( other ) substances, ( is known ) as direct and beyond the cognisance of the senses.

       

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          168. He who does not conate all the aforesaid substances together with their various attributes and modifications simultaneously; { is said ) to have indirect conation.

 

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          169. ( From the practical point of view } an omniscient Lord knows the Universe and the Non-universe; but not the soul. If any one argues like that, what blame can be laid upon him ?

 

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          170.  Knowing is the innate nature of a soul; therefore a soul  ( always )  knows the  self.  ( If knowledge ) does not know the soul;  (then it means) that ( knowledge ) is separate from the soul.

 

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          171.  Knowledge can not exist without soul, nor can a soul be without knowledge; there can be no doubt in this.  Therefore just as knowledge illuminates the self and other ( objects ), so does conation (also)

 

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          172. An omniscient does not know or conate by voluntary exertion it is, why he is all knowing and has thus been said to be free from (fresh karmic) bondage.

 

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          173-74. Speech arising from thought-activity, is the cause of bondage in a mundane soul; while speech independent of thought-activity cannot cause any bondage in the all knowing ( soul ).

          Words uttered voluntarily do cause bondage in a mundane soul; while involuntary flow of speech does not cause any bondage in an all-knowing soul.

 

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          175 An omniscient does not stand, sit and walk voluntarily, therefore there is no (fresh karmic) bondage. ( Bondage occurs only in that soul ), which is, operated upon by the deluding karmas and is after some object of senses.

 

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          176. No sooner does the age karma terminate, than all the remaining karmas also are destroyed. Then immediately ( the soul thus freed ) goes to the topmost of the universe in one single instant only.

       

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          177.  ( A perfect soul is really ) free from old  age  and death.  ( It is ) pure,  supreme and devoid of the eight karmas.  It possesses the four-fold nature of being all-knowing etc., ( i.e.. al1 collating,- all blissful and all powerful ), ( and is ) indivisible, indestructible and inexhaustible.