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Letter 17 pleasure or Bliss. This experience of inner peace increases in proportion to the diminishing degree of the passions.
Even if Jeev comes out of this self experiencing concentration and is involved in Shubha Bhava T478 or Ashubha Bhava y ra still his Samyak Darshan i.e. Real Right Belief modification of Shraddha attribute continues.
By trying again and again to go through that blissful experience by concentrating in one's own inner self, his right belief strengthens and gradually his experience of self (TAE ) becomes more frequent and the duration also increases.
The nature of the modifications of Charitra or conduct attribute will be discussed in details in my next letter because it is a very large subject. Though the modification of Charitra attribute becomes Right or Samyak alongwith the attribute of Shraddha or Right Belief, there is still both, Saragata TA and Veetaragata, present at the same time. And gradually passions start diminishing and Veetaragata starts increasing and finally a stage is reached where total Veetaragata is attained. And only after attaining total Veetaragata, the Mati-Shrut modification of Dnyan attribute ceases to exist and Keval Dnyan m: Jdification evolves.
Along with attributes of Dnyan, Darshan, Shraddha and Charitra, Sukh or Bliss and Veerya or potency are also special attributes of Jeev substance. In Sukh attribute the pleasure beyond sensory pleasure i.e. Sukh is the Swabhava modification and the pleasure which is normally considered to be so or which is experienced through our sensory organs and also pain are Vibhava modifications of Sukh.
At the time of Atmanubhooti the knowledge and pleasure evolved are directly from Atma and not through help of sensory organs. The degree of pleasure corresponds to the duration of stability of Atmanubhooti. When total Vestaragata is attained total Bliss is experienced and when one has attained Keval Dnyan then infinite Bliss is evolved and experienced.
Veerya or Potency is also an attribute of Jeev. Veerya means strength. The strength of the body is not the activity of Veerya attribute of the Jeev. The real modification of Veerya attribute is known as Purushartha Tourt. To cause all the modifications of all the attributes of the substance as the Swabhava Paryay is the activity of the Veerya attribute. That is the true Purushartha which leads to salvation.
What we consider to be Purushartha in our daily routine life is actually a Vibhava modification of this attribute. Because it leads to or increases interest and activity of the outward daily life and helps to lead the cycle of birth and death.
Actually the Swabhava or nature of pure soul is as it is since times immortal. But to confirm its purity through our analysing capacity, to turn our attention towards that pure nature (or actually tum inwards ), to
