Essence Of Jaina Scriptures

SR No.: 022313
Original Sutra Author: N/A
Author: Jagdish Prasad Jain
Publisher: Kaveri Books
Publication Year: 2014
Total Pages: 508
Language: English
Classification: Book_English
File Size: 38 MB

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THE ESSENCE OF JAINA SCRIPTURES
the categories, who have given up external and internal appropriation (upadhi), and who are not attached to sense-objects, are designated pure (suddha). (273)
Those venerable men who are passionately fond of learning in regard to the true characteristic nature of the complete principles (tattva) of knower and knowable, considered according to the manysided doctrine (anekanta-kalita); whose self-principle (atma-tattva) possesses a characteristic nature distinguished by a thoughtfulness of unlimited energy welling up within, and purified of adherence to any external or internal attachment;-and who,-inasmuch as the mood of their internal-principle (antas-tattva) is safeguarded (gupta), as if in deep sleep, by its characteristic nature,-experience no attachment whatever to objects,-these venerable men, possessing all forms of greatness (anubhava) and being pure, manifesting heroism by the bold determination wherewith they break open the huge portals of karman, closed throughout the [beginningless) samsara, should be understood as the reality of the means of the Liberation-Truth.
Now he extols the Principle/Reality of the Means of the LiberationTruth as the centre of all desires (sarva-manoratha-sthana):
III.74. To the pure, it is said, belongs shramana-hood; to the pure belong intuition and knowledge; the pure attains liberation (nirvana); He alone is a perfect soul (siddha). Homage to him! (274)
Shramana-hood, which is the manifest road to liberation and is characterized as mental-concentration occupied with a simultaneity of enlightened view (samyag-darshan), knowledge and conduct, belongs to the pure alone.
Conviction and knowledge, which consist in the perceiving and conceiving of all generalities (samanya) and particularities (vishesha), i.e. the infinite constancies of things commingled with all their past, present and future divergencies, belong to the pure alone.
Nirvana, whose divine innate nature is stamped with inborn knowledge and bliss, revealing themselves without hindrance (read nihpratigha-vijrmbhita, with insertion of the syllable gha), belongs to the pure alone.
The venerable perfect one, deep through acquisition of the nature of the self, which self abides peacefully as if chiselled in its condition of the highest bliss, is alone pure.
Enough of expatiation! To the pure Truth of the means to the