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૬૮ પ ઉપાધ્યાય યશોવિજય સ્વાધ્યાય ગ્રંથ
result of practice of those principles taught by Sastra.23 it is a matter of personal experiene. This highest goal is achieved by thinking that everything is play of matter like magical figures produced by magician and meditating on qualities of Atman. The Muni who has engrossed in knowledge of Atman, tasted the embrosia of knowledge of Atman cannot have attachment towards worldly objects.24 Atman is self-luminous and realization of. Atman is real happiness. To attain this highest happiness is in one's own hand. Running after worldly things means invitation to misery. Thus, realization of self-luminous Atman is a state of supreme happiness which cannot be described in words and cannot be compared with any mundane pleasure, such as embracing a beloved or anointment of body with sandal wood.
In describing the nature of Atman, Yaśovijaya follows the Upanişadic path. He even quotes Upanişads. Atman is pure consciousness and this characteristic demarcates Atman from other objects. Atman is really indescribable, beyond thought and words and independent from all kinds of objects. This Atman is pure Brahman and it cannot be known through even thousands of arguments of Sastra. It can be realized by direct, pure experience. This non-dual experience of Brahman cannot be gained either by scriptures, or mind or intellect. It is indescribable, undivided experience. It is the highest state, Turiyāvasthā, which is beyond the states of waking, dreaming and deep sleep. Existence of Atman cannot be logically demonstrated but it is felf within. Realization of Atman is called Svasamaya (transcendental state). and attachment towards wordly objects is parasamayato (empirical state). Atman is pure consciousness by nature, free from all kinds of blemishes. This so called impurity is superimposed on Atman by karmic matter. When, the conception of duality about Atman (such as pure and impure Atman) vanishes, then there remains non-dual pure Brahman.' Here our author speaks like Advaitino by stating that Brahman is highest universal in which all divisions born out of different view.points merge, like waves of ocean produced by ghastly wind, which merge in ocean ultimately.29 This highest universal touches all the six substances on account of substantiality. But from phenomenal point of view, particulars are accepted for practical purpose. Finally, Yasovijaya, wants to say that nature of
| SR No. | 005729 |
| Book Title | Upadhyay Yashovijayji Swadhyay Granth |
| Original Sutra Author | N/A |
| Author | Pradyumnavijay, Jayant Kothari, Kantilal B Shah |
| Publisher | Mahavir Jain Vidyalay |
| Publication Year | 1993 |
| Total Pages | 366 |
| Language | Gujarati |
| Classification | Book_Gujarati |
| File Size | 7 MB |