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Samadhitantram
gives up its intrinsic nature. Faith, knowledge and conduct, together, constitute the intrinsic nature of the soul. As the object and its qualities are not distinct, the soul is described as identical with the constitutive elements of faith, knowledge and conduct. These elements also constitute the path to liberation. Hence the intrinsic nature of the soul is the real path to liberation; it does not stand in need of an outside preceptor to either know the truth or the path to be followed. The perfected soul becomes all-knowing and all-perceiving.
Right understanding of the pure soul is attained by the soul itself, not by any other means. Those who expect the purity of the soul to come from anything outside entertain perverted vision. The soul is absolutely not touched or purified by other substances howsoever propitious these may seem. It is in this context that the practice of renunciation of all external concomitances of the soul is considered so worthwhile.
We all experience knowledge in our souls. There is no distinction between knowledge and the owner of knowledge. The soul is known by itself and not by the indirect, sensory knowledge as the senses do not constitute knowledge. Persons with vitiated intellect know the knowable but not the knower. How can a lamp not be perceived by the light it emits? Knowledge and soul are indistinguishably identical to one another as heat to the sun. It is the nature of the soul to enlighten the Self as well as the outside objects simultaneously. All learning of the Scripture leads to this one conclusion: meditation on the Self is the only sure means to achieve the goal of self-realization.
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Excerpted from: Jain, Vijay K. (2014), "Ācārya Pujyapada's Iṣṭopadeśa", Vikalp Printers, p. 93-94.
