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INTRODUCTION.
LV
and lastly to the contemporary Tīrtharikaras in the Mānusa region; then he declares his intention to adopt equanimity after entering the order of ascetics whereby is attained liberation the path to which consists in Right faith, knowledge and conduct (1-6).
For the time being a substance is said to be constituted of that by which it is transformed or modified; and, therefore, the soul, when it develops Dharma, is called Dharma (8), which is a synonym for Sama or the unperturbed state of the self (7). The thing or the existing entity is always made up of substance, quality and modification: with reference to substance and modification one without the other is not possible (10); so the soul is auspicious or inauspicious when it develops those modifications, and it is pure when free from both (9). S'uddhopayoga? leads to liberation of self-born, eternal and supersensuous happiness, S'ubhopayoga to heaven and the As'ubha to wretched human, sub-human and hellish births continuously (11-13). A saint with S'uddhopayoga has properly realised everything, is free from attachment and endowed with control and penance; and to him pleasure and pain are alike (14)
With this S'uddhopayoga the soul, free from four Ghātiya karmas, becomes omniscient and itself, and comes therefore to be called Svayambhū (15-16). An existing entity suffers origination and destruction by soi other modification; in the state of Syayambhū too there is the collocation of origination, destruction and permanence; but there the origination is without destruction and vice versa (17-18). In this stage the soul being free from karmas, infinitely potent and supersensuous, develops, as a result of S'uddhopayoga, Knowledge (omniscience) and Happiness (19).
i). The omniscient is above bodily pleasure and pain (20); he enjoys direct vision of all objects without sensational stages in his perception (21-22). The omnipresence of omniscient knowledge is thus established: the soul, i. c., the knower, and knowledge are coextensive; any infringement of coëxtension leads to the conclusion that either knowledge is a nonsentient function or the soul can know without knowledge (23-5); knowledge is coextensive with objects known; and the objects known comprise the whole universe. Knowledge is the function of the soul alone, and the omniscient soul can know the whole objectivity, as it were reflected in itself, though there is no mutual contact (26-29). As a sapphire enlightens the milk in which it is put, knowledge enlightens all objects, all of which, because of the omnipresence
former, are reflected in it: in this process of direct knowing the omniscient does neither lose nor gain anything (30-32)
The knower and the knowledge are one, and knowledge is not at all an extraneous instrument; when the soul, as a knower, has its knowledge perfectly developed, all the things of the past, present and future, and the subject, object and their modifications-are reflected presently therein (35-37).
Suddhopayoga is only svablava-parinām, that is, the natural state of the soul free Irom auspicious and inauspicious manifestations of consciousnegs : that is hotel understand it.
