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I am the Soul
केवळ निज स्वभाव-, अखंड वर्ते ज्ञान;
onfeng aloogiat a, da ni fratur .....883
The state in which atma and knowledge – jnana prevail without a difference - atma itself is jnana and jnana itself is atma. Atma is merely a mass of knowledge, nothing else. Only knowledge – just jnana! The natural disposition of the jiva is jnana and the eternity of that jnana is kevaljnana. It is just the jnana of the true natural disposition of the self, not of anything else. There is nothing else but the natural disposition - svabhava in the entire world. Just svabhava and svabhava - the entire world gets immersed in it. There is also knowledge of the svabhava, nothing else. Nothing else, but knowledge. And the jnana too is constant, there is no interruption, no break, no disturbance - just plain and constant and natural jnana.
In the tremendous effort until now, the jiva would have awakened the true natural disposition of the self considerably. But it was not constant, not uninterrupted. In the altering states of the gunasthanas, the consciousness of the self-experience would also be altering and as such the experience of the state of natural disposition would not be unbroken and even. In fact, until the jiva reaches the twelfth gunasthana, there is a lot of climbing and falling in the states, as a result the experience is not constant then. Likewise, in the previous gunasthanas, there would be several upward transitions in a short while, within one gunasthana, several downward transitions in another and various transitions through various gunasthanas. However, once the thirteenth gunasthana is attained as a result of kevaljnana, then that state, and the fourteenth ayogi state and the siddha state, all have the same effect, there are no differences. There is only the experience of the natural disposition. As a result the experience of kevaljnana is constant.
Thus where the jiva's constant state of jnana prevails, it is kevaljnana. Such a kevaljnani atma still has a body. In spite of
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