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Manifest form of the spirit...
The pursuit of the three gems gives the jiva the ability of discretion. The jiva knows the chetan as animate form and the jada as inanimate form. Once such discretion awakens, the jiva naturally turns in towards the natural disposition of the Self.
Just like boiling water on a stove immediately begins to revert to the coolness, which is its natural disposition, the moment it is taken away from the stove, or the fire under it doused. In the company of fire, water had become hot, but the moment it leaves that company, it tends to cool off. In the same way, jiva in the company of affected disposition begins to take the effects of that influence; but the moment it parts company with that affected disposition, the attachment and aversion begin to taper off, and the jiva begins to settle down in its own natural disposition which is its natural form.
In order that he could experience the natural true form, the disciple places the confusions of his mind before the Gurudev. The Gurudev, while explaining that the body, senses and life are but inanimate, says
देह न जाणे तेहने, जाणे न इंद्री, प्राण,
31c4rit Haas, deya .....43 Atma is spirit. Body, senses and life are but inanimate. Then how can they know the atma? Knowing is the characteristic of atma. It is indeed, free from everything. No other substance but the atma, is capable of knowing.
मैं स्वतंत्र निश्चल निष्काम,
FIAT ÇET 3744 774 ... Knowing and seeing is the job of the atma. Howsoever tiny the body may be, but it stays there and knows indeed. If a mosquito sits on our hand and if we stretch the other hand to catch, it immediately flies off; it does not get caught. Why? Because it has an atma in it. Of course, it is in the trasa yoni and
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