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.