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sofa foresta
past and as too, others in future.17 Those who renounce the worldly life without being subdued by women, who perform pious acts and obtain freedom from bondage will exert themselves towards the goal of liberation.18 Those who are well instructed in the Law, endowed with all virtues and abstain from all sins attain liberation which is the final beatitude. 19 Those who revile a monk who leads a holy life, those who do not attain purity by observing the right path showed by the Tirthankaras cannot overcome the vicious cycle of transmigration.20 One cannot attain perfection by abstaining from salt, by ablutions or by means of doing austerities at fire or by taking baths at the dawn. If it is argued that the incurred karman can be washed off by water, the latter should wash off the merit too. If water washes off one's sins those who are in
rade of killing water beings should attain perfection. So also, if those who do austerities at fire in the sawn and in evenings can attain perfection. the mechanics who often work with fire should also be liberated.21 Whoever do not practise detachment and struggles in phenomenal bondage cannot grasp the law of the Omniscient which leads to liberation.22
The virtuous beings who withdraw their mind as well as the five sense-organs from committing the sinful deeds and thereby extinguish bad karman will exert towards the goal of liberation.23 The Sramanās and Brāhmanās who are Kriyavadins maintain that suffering is resulted from one's own deeds and not by either fate or creator and right knowledge and right conduct only lead to the goal of liberation. 24 Those Sramaņās who lead a disciplined life for many years and overcome the twenty-two calamities and all sorts of hardships at the end of their life attain the knowledge of
17. 19. 21. 23.
Ibid., P. P. 260-261. Ibid., P. 355. Ibid., P. P. 294-295. Ibid., P. 291.
18. 20. 22. 24.
ibid., P. 330. Ibid., P. 266. Ibid., P. 309. Ibid., P. 317.
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