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INTRODUCTION
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own self (atma), his infatuation (moha) perishes”. 185
Bharill adds: Soul's work is only to know (thereby denying or side-tracking all other activities, properties or attributes of soul, including darshan and charitra), to know self (sva) and other (para); therefore only know, know, know and know; know the other, know the self, know the self and other; know self different from other, know and continue to know. Continue to know your own self as own self, continue to know uninterrupted or constantly and nothing else is to be done. By this alone, enlightened world-view, knowledge and conduct all will be accomplished and not only viewdeluding (moha) but conduct-deluding: (moha) [i.e. attachment and aversion) will also be destroyed. You yourself will become (Bhagawan, God) in your present paryaya (condition, state or mode of existence). You are Bhagawan (God) by nature; if you want to be God in your present state (paryaya), then continue to know self in this way . . . you will be omniscient (sarvajna), completely devoid of all attachment (veetragı).
In this way, it is determined that for the destruction of infatuation (moha) the only means or way (upaya) is to know one's own bhagawan atma (divine soul), and if one wants to proceed further, one can include in this knowing the nature of God with respect to substance, attribute and mode (dravya-guna-paryaya).186
The above quotation highlights that Bharill not only presents a very perverted argument, which is not only contradictory to what Kundakunda has written but is also against all authentic Jain texts. Let us examine in detail the above statement of Bharill, which is made as a commentary on Pravachanasara verse 80. It may be pointed out that the word “moha" that is used in this verse only refers to viewdeluding moha (darshan moha) and not conduct-deluding moha, comprising of attachment and aversion. This has also been pointed out by Jayasena (PS 80 JS). (Even Bharill is well a'vare of this as he has himself acknowledged it.] 187
The next verse makes this amply clear. It states that even after getting rid of deluding view (moha, mithyadarshan) and properly grasping the reality of the self, if one gives up attachment and aversion, then only one obtains the pure self (PS 81). One must therefore remain fully awake in order to get rid of attachment and aversion (PS 81 AC). It is only in this manner that all the enlightened souls have become emancipated (PS 82).
