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24
અધ્યાત્મ ઉપનિષદ્ ભાગ પહેલો
In describing the nature of Ātmana. Mahimahop;dhy;ya Shri Yasovijayaji m.s. follows the Upanisadic path. He even quotes Upanisads. Ātmana is pure consciousness and this characteristic demarcates Ātmana from other objects. Atman is really indescribable, beyond thought and words and independent from all kinds of objects. This Ātmana is pure Brahman and it cannot be known through even thousands of arguments of śāstra. It can be realized by direct, pure experience. This non-dual experience of Brāhmana cannot be gained either by scriptures, or mind or intellect.25
It is indescribable, undivided experience. It is the highest state, Turia-avastha, which is beyond the states of waking, dreaming and deep sleep. Existence of Atman cannot be logically demonstrated but it is felt within. One who realizes the Atman is considered to be in Svasamaya i.e. in Jaina faith and one who is attached towards worldly objects is considered to be in Parasamaya i.e. in non-Jaina faith.26 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 Advaitin 27 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 winds, which merge in ocean ultimately. 28 This highest universal touches all the six substances on account of substantiality. But from phenomenal point of view, all particulars are accepted for practical purposes only.29 Finally, Mahāmahopādhyāya Shri Yasovijayaji m.s. wants to say that nature of Atman is Existence, Consciousness and Bliss (Sat, Chita, Anand).30 It is non-contradicted by any kind of reasoning, because it transcends all reasoning. It is a matter of Yogic perception. Just as a small girl cannot understand the pleasure derived from husband, similarly the bliss which is produced by Yogic method cannot be known by ordinary people. 31
In this chapter itself Mahāmahopādhyāya Shri Yasovijayaji m.s. tells that, in the beginning, aspirants of liberation must follow self-restraint, celibacy etc., when they become really competent then only the real nature ofĀtmana and everything is Brahmā etc., must be taught. To teach everything is Brahmā from the very beginning is dangerous because an incompetent will not be able to understand such a high level thought and it may lead him to self-destruction. Thus, a guru must be very careful in imparting his knowledge.32 Chapter 3: Kriya-yoga-shuddhi
The Third chapter is devoted to explain the importance of action. Mahāmahopādhyāya Shri Yasovijayaji m.s. sometimes speaks in terms of Bhagavadaguru. He states that even after realization of Self, the
25. Chapter II - Shloka 15 26. Chapter II - Shloka 26
Chapter II - Shloka 40 Chapter II - Shloka 41
Chapter II - Shloka 49 30. Chapter II - Shloka 43 31. Chapter II - Shloka 47 32. Chapter II - Shloka 48
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