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652
I am the Soul
शुद्ध, बुद्ध, चैतन्यघन, स्वयं ज्योति सुखधाम;
alui afeg oncej? faar at 474 .....989
O Disciple! I have made as much an effort as is possible of an incomplete person trying to describe the complete Lord Atma, to depict as much of its true original form as is possible in words. The limit of my vocabulary is reached. Can there be a more special ability in a chadmastha (ajnani) jiva? I am stuck here after describing the wonderful form of the atma. The atma is shuddha, buddha, chaitanyaghana svarup, swayamprakashaka and in the form of the abode of anantasukha - i.e. pure, enlightened, in the form of dense life energy, self-enlightening and the abode of infinite bliss.
Atma is ‘shuddha'. In the original form of the atma, there is no impurity. When we consider from the viewpoint of transformation, because of its relation with karma from infinite time, it touches pudgals. As a result it enters the gatis of deva, naraka, manushya etc., and through these gatis it gets the forms of jati, indriya, stithi etc. In other words, the transformations - paryayas of bodies are not the original paryayas of atma. Therefore, in these paryayas there is impurity. Moreover, jiva as a result of karma is affected by attachment etc. Where there are attachment etc., there is impurity. Impurity is not the original disposition of the jiva. Further, the paryayas are of a perishable nature. Paryayas are never stable, they are always perishable. Among them the vaibhavik paryayas are totally different from the atma. Karma, which is the cause of these vaibhavik paryayas is also different from the atma. Then how can paryayas be of the atma? Thus considering in the totality, the form of the vaibhavika paryayas of the atma is impure.
That substance which is extremely pure in nature, will not undergo a change in its original form in spite of remaining with another substance for a long time. On the exterior, it might appear as if there has been a change, but in its original values there is no
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