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692
I am the Soul
Why seek the means to attain moksa? To manifest the state of pure, natural disposition of the atma which is presently hidden. The atma which is presently transformed into impure feelings, is in an impure state of human and naraka etc. forms, and in the feelings of attachment etc. The completely lonely atma is now in the company of pudgals and as such its impurity is not overcome. If the atma becomes aloof and brings an end to the sanyogas of body etc., the supreme stability that abounds in the infinite spaces of the atma will arise in an instant.
The moment the company of the ghati karmas like jnanavaran etc., which are obscuring the purity of the atma, is given up, the virtuous qualities of anantajnana, anantadarshana, anantavirya and anantakshayika bhava will appear. And when the aghati karmas are dispelled, the qualities of ananta akshaya stithi, amurtatva, agurulaghu and ananta avyabadha sukha appear.
In reality, all the eight qualities get absorbed into one kevaljnana. Where there is jnana, there is darshan. Jnanopayoga is a special upayoga. Darshanopayoga is an ordinary upayoga. The ordinary gets absorbed into the special. There is infinite power in kevaljnana. It can see and know about all substances, qualities, and transitions in the universe at once. All things worthy of knowing are reflected in this knowledge at once. Kevaljnana manifests only with the supreme kshayika bhava. The mati and other jnanas occur in the kshayopashama bhava, but kevaljnana occurs only in the kshayika bhava. Kevaljnana being infinite, it cannot ever be destroyed; therefore it is in the akshaya stithi form. There is no name or change of name, no form or transformation in Kevaljnana; hence it is amurta-arupi. There cannot be loss or gain in kevaljnana; hence it is agurulaghu. There is a constant, natural, and simple nijananda experience in its own region, in kevaljnana; hence it is in the form of ananta avyabadha sukha.
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