��㾾�� ��߾֝� ���ֵ�� ���ָ�� l
����ֵ�� ����ן� ��߾��� ll 90 ll
90. (Impure) thought-activities, (such as) wrong belief, etc.,
have been experienced before since eternity by a mundane soul, (but) pure
thought-activities such as right belief, etc , have never been experienced
by this soul.
�և���� םָ���������� l
���� ��־և ���� ��כ�����֝�� ll 91 ll
91 . He, who having completely renounced Wrong Belief, ( Wrong )
Knowledge and ( Wrong ) Conduct, meditates upon Right Belief, ( Right )
Knowledge and ( Right ) Conduct ( is said to have ) repentance.
�֤�� ��۴�� ך���� ����פ� ���ם־ָ�� ������ l
��ִ֝��� ��� ��ִֽ���� ��כ����֝�� ll 92 ll
92. Soul is a supreme category, Saints absorbed in it destroy
the Karmas; therefore self-concentration only is the repentance of the
������ ������� ����և �־�֤�����֝�� l
��ִ֝��� ��� �־��פ���ָ���� ��כ����֝�� ll 93 ll
93. A saint absorbed in self-concentration, renounces all
defects. Therefore self-concentration only constitutes the repentance of
���֤�� ��כ�����֝�� l
����פ� ��כ����֝�� ll 94 ll
94. He, who having understood the modes of repentance, as
related in the scripture known by the name of � Pratikramana Sutra �
meditates upon it, is then said to have repentance ( from the practical
point of view ).
In Jaina Scriptures the following six essential duties
have been prescribed for a saint :-
1. Repentance ( Pratikramana ).
2. Renunciation ( Pratyakhyana).
3. Praising the Worshipful Lords ( Stuti )
4. Obeisance to the Worshipful Lords, ( Vandana ).
5. Practising of equanimity, ( Samayika )
6. Relinquishment of bodily attachment ( Kayotsarga ).
From the practical point of view, a saint is said to make
repentance, when he recounts his sins and transgressions committed during
the performance of his daily routine, and makes penance for them in
accordance with rules laid down in the scripture called � Pratikramana
Sutra.� This kind of repentance is of a lower degree compared to the
repentance described in Gathas 83 to 93 from the real point of view.
Practical repentance is only a step to reach the real repentance which
consists in directing the pure thought-activity of soul towards the
concentration and realisation of the pure self. This kind of repentance
causes the shedding of Karmas in a greater number and quantity than
practical repentance, and has been termed Real repentance. Thus, for a
saint, bent upon attaining liberation, it is essential that he should
regard Real repentance as the direct cause of liberation, and should treat
practical repentance only as an auxiliary cause to Real repentance.