Atmatatva Vichar Or Philosophy Of Soul

SR No.: 023322
Original Sutra Author: N/A
Author: Vijaylakshmansuri, Ghanshyam Joshi, Kirtivijay Gani
Publisher: Mohanlal D Mehta
Publication Year: 1963
Total Pages: 568
Language: English
Classification: Book_English
File Size: 39 MB

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70
PHILOSOPHY OF SOUL
When omniscience is revealed to the soul Mati, shruta, Avadhi and Manah Paryava knowledge dissolve themselves and omniscience is unique by itself. The veils obstructing knowledge are completely dissolved and this knowledge is pure perfect and unrivalled. It is eternal as it stays for ever.
The soul, acquiring omniscience consumes all its previous binding karmas and is liberated in that very life.
The intellectual knowledge of pseudo-practitioner of ascetic life is nothing but intellectual ignorance; his scriptural knowledge is nothing but scriptural ignorance and his Avadhi knowledge is nothing but Vibhanga knowledge. To him Manah Paryava ignorance or total ignorance (Keval Agnana) does not reveal itself.
Thus upayoga is eightfold including fivefold knowledge and threefold ignorance. Perception is fourfold. 1. Visual perception. 2. Non-optical-Non-visual perception. 3. Avadhi perception (Limited Direct). 4. Kevala perception (Perfect).
General cognizance of an object with the eyes is called visual perception. General cognizance of an object by means of senses other than the eyes and the mind is called non-visual perception. The general cognizance of a formal object made by the soul without the aid of senses and mind is called Avadhi perception; and the general upayoga dawning upon the soul after it has acquired omniscience is called Kevala perception. Kavala gnana and kevala Darshan are revealed to the soul simultaneously.
It might be doubted as to why there are two-fold divisions like visual perception and non-visual perception. To clarify this doubt it is stated though visual perception is general cognizance, it is more reliable than that arrived with the aid of other senses and therefore both visual and non-visual perceptions are classified separately.
It might also be doubted why Manah Paryava perception is not included as a variety of perception; but to clarify this doubt it is stated: Manah Paryava knowledge cognises only mental emotions, feelings. Thus critical knowledge and knowledge of mental