________________ Pancastikaya-samgraha what it inherently holds - knowledge (jnana) and perception (darsana). From the real point-of-view (niscaya naya), undivided interest (ruci) in own-soul is right-perception (samyaktva, samyagdarsana), knowledge of own-soul is right-knowledge (samyagjnana), and unwavering experience (anubhuti) of own-soul is right-conduct (samyakcaritra). These three - the indiscrete Three-Jewels (abheda ratnatraya) - constitute the real (niscaya) path to liberation (moksa). The worthy (bhavya) soul, treading the path to liberation, first practices the empirical (vyavahara) path represented by the discrete Three-Jewels (bheda ratnatraya). The empirical (vyavahara) path is the means (sadhana) to ascend the stages of spiritual-development (gunasthana) till the soul (atma) reaches the stage where it is able to attain the state of indestructible bliss. The soul (atma) gets transformed into the indiscrete Three-Jewels (abheda ratnatraya). The distinction between the means (sadhana) and the goal (sadhya) vanishes and the soul (atma) becomes the path to liberation (moksa). Acarya Kundakunda's Niyamasara: णियभावं णवि मुच्चइ परभावं व गेण्हए केइ / जाणदि पस्सदि सव्वं सो हं इदि चिंतए णाणी // 17 // जो निजस्वभाव को नहीं छोड़ता है, परभाव को किंचित् भी ग्रहण नहीं करता है, (मात्र) सबको जानता-देखता है, वह मैं हूँ - इस प्रकार ज्ञानी चितवन The knowing Self-jnani - meditates thus: "I" am that which does not give up own-nature, does not take in even an iota of anything external, and is (just) all-knowing and all-perceiving. Acarya Pujyapada's Samadhitantram: यदग्राह्यं न गृह्णाति गृहीतं नापि मुञ्चति / जानाति सर्वथा सर्वं तत्स्वसंवेद्यमस्म्यहम् // 20 // @ @ . . . 308
