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Ratnas (jewels ) in the Jain Philosophy. Every being posses. ses in himself the potentiality of attaining to this status: All beings are thus potentially divine and all are equal and without distinction, so far as this divine character is concerned but it must bo remembered at the same time that all are not identical; their individuality is not merged as in the Vodantic oneness. This is the goal and we have already seen what are the essentials of the method. In the system of an integral Yoga the principle must be that all life is a part of the Yoga. There are two kinds of knowledge-that which seeks to understand the apparent phenomenon of existence externally by an approach from outside through intellect and this is the lower ( ordinary or practical ) knowledge; secondly the knowledge which seeks to know the truth of existence from within, in its source and reality by spiritual realisation. Ordinarily a sharp distinction is drawn between the two; but really they are two ideas of one's seeking. The ordinary knowledge ultimately brings us to perceive the infinite spirit, the divine intelligence and will in the material universe, all physical sciences lead to the same and here Yoga steps in. It begins by using the knowledge of the external for the possession of the Divine, for Yoga is the concious and perfect seeking of the realisation of the Divine towards which all the rest was an ignorant and imperfect moving and seeking. At first therefore Yoga separates itself from the action and method of lower knowledge; for, which the lower knowledge approaches God indirectly from outside and never enters His secret dwelling place. Yoga calls us within and approaches him directly. Therefore the methods of Yoga are different from the methods of the lower knowledge. The method of Yoga must always be a turning of the eye inward and this is done by two movements, each necessary to the other, and by each of which the other becomes complete-purification and concentration. The object of purification is to make the whole mental being a clear mirror in which the divine Reality can be reflected. At present the mental being reflects only the confusions created
| SR No. | 022208 |
| Book Title | Adhyatma Tattvalok |
| Original Sutra Author | N/A |
| Author | Motichand Jhaverchand Mehta |
| Publisher | Abhaychandra Bhagwandas Gandhi |
| Publication Year | 1920 |
| Total Pages | 992 |
| Language | Sanskrit, Gujarati |
| Classification | Book_Devnagari & Book_Gujarati |
| File Size | 19 MB |