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Dravyasamgraha
bliss which transcends the sense feeling and which is untouched by the sorrows of life.
Commentary - Through the instrumentality of the five Labdhis a Bhavyātmā obtains the three jewels. On account of this acquisition he is able to get rid of the four-fold condition of Karma, mithyātva, avirati, kaşāya and yoga, both in their subjective and objective aspects. When he gets rid of Dravya and Bhāva Pratyayas or Karmic adjuncts, then he attains the great Samvara or repulsiveness to Karmas. This Samvara leads to the annihilation of Karmic shackles. Thus ascends the ladder of higher life which leads to destruction of ignorance. This brings on the inner purity. Finally through second sukla dhyāna or the great meditation, the Ghātiyā Karmas get burnt away. Then the self rises to eternal wisdom, eternal perception, infinite bliss, and infinite power. This is ananta-catustaya, the four infinite qualities. This is Bhāva Mokşa, the spiritual freedom. When this Bhāva Moksa is attained the inevitable destruction of Dravya Karmas follows. With the attainment of Bhāva Moksa the person becomes a Kevalin, worshipped by men and devas. He becomes really Parmātman.
दसणणाणसमग्गं झाणं णो अण्णदव्वसंजुत्तं । जायदि णिज्जरहेदू सभावसहिदस्स साधुस्स ॥
(152)
The meditation that is completely determined by right belief, right knowledge and right conduct and that is not related to objects alien to the self becomes the cause of Nirjarā or annihilation of Karmas to the Yogi that is in the path of selfrealization.
जो संवरेण जुत्तो णिज्जरमाणोध सव्वकम्माणि । ववगदवेदाउस्सो मुयदि भवं तेण सो मोक्खो ॥
(153)
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