CONFESSION (ALOCHANA )
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107. A saint, who meditates upon soul as free from quasi-karmic matter
(No-Karma), and karmic matter, and devoid of non-natural attributes and
modifications, ( is said ) to have �confession� ( Alochana. )
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108. Nature of confession is, here, said to be of four kinds in the
Scriptures, ( a ) confession ( Alochana , ( b ) eradication ( Alunchhana
), ( c ) non-deformity ( avikritikarana ), and ( d ) purity of thoughts (
Bhavashuddhi ).
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109. Know him. who, having fixed his thought-activity in equanimity,
realises his soul, as observing ( the practice of ) confession (Alochana.)
Such is the teaching of the supreme Conquerors.
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110. Independent and equanimous thought-activity of one�s own soul,
capable of extirpating the root of the tree of karmas, is said to be �the
eradication� ( Alunchhana ).
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111. He, who realises his soul as free from karmas and as an abode of pure
attributes, obtains non-deformity ( avikriti karana ) in equanimity.
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112. Freedom of thought-activity from lust, pride, deceit, and greed,
etc., is purity of thought (Bhavashuddbi.) So has been preached to the
deserving souls by the perceivers of universe and non-universe.
Commentary.
This chapter confession ( Alochana ), has been dealt with from the real
point of view only.
Confession ( Alochana ) from the practical point of view means full and
voluntary acknowledgment of one�s own faults and transgressions to the
Head of the order of saints. It is not pure, but good thought-activity. It
is only an auxiliary cause to the real confession. It can not destroy
karmas in as great a number and quantity as quite free from all foreign
and impure thought-activities, is the real confession. In this condition,
all the four kinds of confession as given in gatha 108, are observed
simultaneously. Withdrawal of thought-activity from a fault or defect,
which a saint has to acknowledge before the Head of the order, is the real
confession, ( Alochana ) ; and it exists when he is absorbed in his own
pure self. At the same time, his pure thought-activity causes the shedding
off of karmas, which were bound to his soul, on account of the defects of
transgression, which he has to acknowledge, before the Head of the order,
and of other karmas previously accumulated. This process is known as the
eradication of the karmas ( Alunchhana ). In the condition of
self-absorption, it is self-evident, that there can be no attachment or
aversion of any kind in the mind of a saint, which may mar the natural
beauty of his soul. That is, why, it is said that real confession includes
non-deformity, (Avikriti Karana).
Again it is quite apparent that in self-realisation, soul is practically
free from passions and desires, such as lust, pride, anger, etc. So purity
of thought ( Bhava Shuddhi ) also exists simultaneously with the
other three in real confession. The main object of the author is clearly
to emphasise that a saint should not rest content, only, with practical
confession, but if he wants to make any real spiritual progress, he should
practise real confession; which only is the cause of liberation from
karmic bondage.
