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प्रवचनसार
the knowledge of your own soul with regard to its qualities (guņa) and modes (paryāya), and then experience that your soul intrinsically is the same as the soul of the Arhat. Experience, altogether, the modes (paryāya) of the soul that exist in the three times. The necklace, though consisting of pearls but, when worn, is not individual pearls but the necklace as a whole. Similarly, experience the soul as a whole, without distinction of its qualities (guņa) and modes (paryāya). As the person wearing the necklace experiences happiness that emanates from wearing the necklace as a whole, experience the happiness that emanates from the soul as a whole. In such experience, the soul is indiscrete (abheda) from omniscience (kevalajñāna). With practice of such concentration, gradually, distinctions of the doer (kartā), the activity (karma) and the action (kriyā) disappear, and the soul's nature of pure consciousness appears. Just as the light emanating from the jewel is pristine and steady, the light of knowledge emanating from the pure soul is pristine and steady. Under such light, the darkness of delusion (moha) becomes homeless and must disappear. The Acārya says that by knowing the way to attain the pure nature of the soul, I have won over the army of delusion (moha).
जीवो ववगदमोहो उवलद्धो तच्चमप्पणो सम्मं । जहदि जदि रागदोसे सो अप्पाणं लहदि सुद्धं ॥1-81॥
जीवो व्यपगतमोह उपलब्धवांस्तत्त्वमात्मनः सम्यक् ।
जहाति यदि रागद्वेषौ स आत्मानं लभते शुद्धम् ॥1-81॥ सामान्यार्थ - [व्यपगतमोहः ] जिससे मोह दूर हो गया है ऐसा [ जीवः] आत्मा [आत्मनः ] आत्मा का [ सम्यक् तत्त्वं] यथार्थ स्वरूप [ उपलब्धवान् ] प्राप्त करता हुआ [यदि] जो [रागद्वेषौ ] राग-द्वेषरूप प्रमाद-भाव [ जहाति ] त्याग देवे
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