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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

  Jain Books
  Catalog of Books in English
  Catalog of Books in Hindi
  Catalog of Books in Gujarati
  List of Books, Topics & Sub-topics and Authors

Chapter VI - Renunciation, (Pratyakhyana)

 

 

RENUNCIATION (PRATYAKHYANA)

 

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          95. He, who having given up all the forms of speech and having detached himself from ( all ) future ( thought-activities ), good or bad, meditates upon his own soul, ( is said ) to have renunciation.

 

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          96. That which is by nature all knowing, all counting, all powerful and all blissful is � I. � A right knower should realise himself as such.

 

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          97. That, which never gives up its own nature and never assumes any aspect of another�s nature; but knows and perceives all, is � I. � A right knower should realise himself as such.

 

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          98.  The soul, which is free from ( four kinds of ) karmic  bondage  by  karmas  ( Prakriti ),  by duration ( sthiti), fruition intensity ( anubhaga ) and molecular ( Pradesha ), is �� I.� (A right knower ) should realise himself as such and should remain absorbed i a that thought-activity only.

 

       

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99. I renounce attachment and absorb myself in non-attachment, and the soul only is my support; I give up all the rest. ( A right knower should realise himself as such. )

 

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100. Soul only (is) in my knowledge, soul (only) is in ( my ) belief and conduct, soul only (is) in ( my ) renunciation and soul ( only is ) in the stoppage of karmas and in pure, conscious-attentiveness ( A right knower should realise himself as such).

 

 

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101.          Mundane soul  is killed alone, is born alone, dies alone and alone  becomes perfect after being liberated from karmas . ( A right knorwe should  contemplate as such ).

 

 

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102. My soul is ever one, eternal, and having knowledge and conation as ( its ) differentia. All the other thought-activities are foreign to me, ( because they arise out of soul�s ) connection with other ( substances ).

 

 

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103. Whatever wrong conduct is in me, I give up with three-fold activity ( of body, speech and mind ); and practice equanimity ( Samayika ) which is all ( pure ) and formless in three ways.

 

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104. I have equanimity towards all living beings and I have no ill-feeling towards any of them. Giving up all desires, I resort to self-concentration.

 

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105. He, who is free from passions, has controlled his senses and is brave, enterprising and afraid of birth and rebirth ( is said ) to practise happy renunciation.

 

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106. Thus, the saint who is constantly engaged in distinguishing between soul and material karmas, can regularly pursue renunciation with certainty.

 

Commentary

Practical  Pratyakhyana relates only to  the avoidance of those  thought-activities  and actions which are likely to arise in a mundane soul in future and cause disturbance  in  the  observance of vows without transgressions  and  in the performance of essential duties.  Renunciation (Pratyakhyana ) thus signifies a resolution to avoid particular actions and thought-activities  in  future.  This  has been dealt with in gathas 101-106.  This kind of renunciation, although  a great  check for fresh bondage of evil Karmas,  is  not by itself pure renunciation.  It is only  an  auxiliary cause  to  the practice  of real renunciation  which  is  .self-absorption. In  real renunciation, the  soul takes shelter in the pure nature of its own self, and is  not  allowed  to  be obsessed by any other idea which does not relate to itself;  In this kind of renunciation, a saint realises himself to be all knowing, all powerful, and all-blissful; and thinks that there is no distinction whatsoever between  his soul and a perfect and liberated soul When he is thus absorbed in his own self, he himself is  really  Right  Belief,  Right  Knowledge,  Right Conduct, Right  Renunciation, and pure conscious thought-activity, all personified.

 

This real renunciation is described in gathas 95-100. In gatha 103 the author has referred to the practice of equanimity (Samayika) in three ways, which are the following:-

 

(a)     Lowest way ( Jaghanya ).  In this stage a saint resorts  to  an undisturbed solitude, and calmly  and  cheerfully withdraws all his thought-activities  leading  to  mental disturbance, and meditates upon practical Right Belief  Right Knowledge, and Right Conduct.  For  illustration, he  thinks of the nature of meditation  ( Bhavana), etc. This way of meditation  serves only as a stepping stone to-the next higher way.

 

(b)     Middle  way  (  Madhyama  ).  In  this stage,  the  saint withdraws  his thought-activities from all the external objects, and is mainly concerned with different aspects and attributes of soul itself. It is a kind of meditation  only, and a stepping stone to the highest way.

 

(c)      Highest  way  ( Uttama ). In this stage the saint withdraws  his thought-activities from all sorts of wavering contemplation about  soul,  and  becomes  entirely  and steadfastly absorbed in his own self.  It is self-realisation  and  in  this condition he enjoys true  peace  and  happiness It is pure thought-activity, without any Sort of attachment  or  aversion, and  so causes shedding  off of past  karmas in large quantity.  It is real equanimity and it alone is real renunciation.