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33. By lauding
this material body (which is) separate from the soul, a saint understands
that the perfect deity is lauded (and) adored by him.
praises of the body of a living Arhat, or of an image, the saints know all
along that this lauding refers not to the body, but to the soul whose
inner peace and purity has made the body adorable. It is the Perfect
Soul, the Deity that is being bowed to.
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(lauding) is not from the real standpoint: the qualities of the body are
not found really in the perfect soul, He, who lauds the attributes of the
perfect soul, really lauds the perfect soul.
right-believing worshipper knows perfectly that lauding of the bodies of
the great men is only from the practical point of view. From the real
point of view, only that lauding which refers to the soulï¿½s qualities
directly can be called a proper lauding of the Tirthamkra and Acharyas.
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35. As admiring th city
can never become admiration of the Kind, (so by) lauding the qualities of
th body the attributes of the perfect, soul are never lauded.
Here the author
illustrates his doctrine. As the praise of streets, roads, houses,
gardens, etc., of city is not necessarily the lauding of the qualities of
the king of the city, so admiration of the body is not the admiration of
Omniscience. True adoration lies in the homage to the soulï¿½s own special
pure attributes. Examples of this real adoration are given in the
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He, who having conquered the senses realises the soul (as) full of its own
inherent knowledge, him they, who (are) saints (and) knowers of the real
standpoint really call a conqueror of the senses.
illustrates the second aspect of home. The saint with perfect vows ascends
the subsidential ladder and practices pure concentration, by virtue of
which all kinds of deluding Karmas subside and he attains to the 11th
stage of subsided delusion. There he is called a conqueror of delusion.
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And when destruction of delusion takes place in a saint, the conqueror of
delusion, then verily he is called delusionless by the knowers of reality.
The same saint
as conqueror of delusion, falling back from 11th to 7the stage, ascends
with destructive right belief on the destructive ladder, where he destroys
the deluding Karma altogether. The destruction of delusion opens the path
to reality. It is the ascent to the 12th stage of delusionlessness.
It is the third
aspect of real adoration. In this way all references about the real
attributes of the soul constitute real homage, because they directly laud
to the real nature of the soul, the meditation of which is essential to
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self-knowledge renounces all (impure) thought activities, knowing him to
be other than itself, therefore, self-knowledge must be recognised as
renunciation in reality.
practical point of view the giving up of vowlessness, worldly possession
and sense-gratification is called renunciation. From the real standpoint,
when a right believer, diverting his attention from all what is other than
himself, concentrates himself in his self, i.e., is absorbed in self,
without any consideration of renouncing anything, there is real
renunciation of he non-self by the soul. The author here means to say hat
the saint who is unable to realise the true nature of his own soul cannot
be called a renounce, even if he has given up all worldly things and is
practicing sevre austerities. Practical renunciation is for the sake of
self-realisation; and true renunciation is only where there is
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any man whatsoever knowing anotherï¿½s thing to be as such gives (it) up, so
the (right) knower renounces all non-self-thought-activities knowing them
to be non-self.
So long as a
person does not realize the distinction between his own and otherï¿½s
possessions, he might think, as his own the things, which really do not
belong to him. But as soon as he knows the truth, he, as a right and hones
man, gives up all attachment to them and remains content with what is his
own. Similarly a right believer, realizing the truth, understands fully
the nothing except his own self with its own pure attributes belongs to
him. He at once renounces all attachment o non-self and becomes content
with and absorbed in his own self.
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Delusion has no concern with me. I am only the atentive one. The knowers
of pure soul call me as having no concern with delusion.
The author points out
that not only riches, family, kingdom and other outer things, but even the
thought-activities of delusion and attachment which are due to the
operation of deluding-karma, do not apportion to the soul. A righ-believer
should always consider himself to be above any attachment, and centered in
his own pure consciousness.