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I am the Soul
649
The extreme state of this feeling of dharma, is moksa. That is why the sages say, “You are yourself in the form of moksa. "Your moksa occurs' actually means that you are able to manifest the complete moksa svabhava within your self. And the atma's qualities of anantajnana and anantadarshan are certainly not separate from you. The atma itself transforms into knowledge and darshana. For a jiva residing in the category of anantajnana, knowledge and the self do not appear as separate, the two have become inseparable. For anantajnana itself is the natural quality of the jiva. The quality cannot be separated from the substance. Therefore, O Atman! You alone are anantajnana, you alone are anantadarshana.”
Indeed, your true form is also unrestrained. Nobody can restrain that form. The atma is chaitanya - a formless arupi substance. There will not be badhya and badhaka feelings (of harm) in it. The feelings, which hinder the self and others, are badhya-badhaka feelings. For instance, water is a soluble and sugar is a solid substance. When sugar is added to water it harms water by turning it sweet, while water harms sugar by dissolving it. Both have harmed each other.
Likewise, so long as jiva exists in parabhava and allows the prevalence of attachment etc. through the dependence on the par, the unrestrained direction cannot appear in it. On the contrary the badhya - badhaka feelings abound. For instance, mohaniya karma is jada; with the rise of this jada, the jiva transforms into attachment etc., and attracts the pudgals of karma category and binds them with old karmas. Karmas develop the nature of jnanavaran and the like and they envelope the knowledge. Here, because of the jiva, the pudgals of karmavargana were harmed i.e. the jiva has brought badha upon the pudgals. These pudgals are not distorted or in the form of karma in their original form. They are incapable of enveloping the qualities of the jiva. But they are of the nature whereby they get transformed within their
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