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CHAPTER I
25 is called atmakhyāti, knowledge of the Self par excellence, a name introduced by Amộtacandra in his commentary on this gathā. This term, atmakhyāti or Self-knowledge, is also used by him to designate the whole of his commentary on Samayasāra.
जो पस्सदि अप्पाणं अबद्धपुढे अणण्णयं णियदं ।
अविसेसमसंजुत्तं तं सुद्धणयं वियाणीहि ।। १४ ॥ jo passadi appāņam abaddhaputthar anannayai niyadain avisesamasarjuttan tani suddhaņayam viyānīhi (14)
यः पश्यति आत्मानं अबद्धस्पृष्टमनन्यकं नियतम् ।
अविशेषमसंयुक्तं तं शुद्धनयं विजानीहि ॥ १४ ॥ 14. He who perceives the Atmā as not bound, not touched, not other than itself; steady, without any difference and notcombined, know ye him, as suddha-naya or the pure point of view.
COMMENTARY The person who has the pure point of view is himself called the pure point of view according to this gāthā, as it is not altogether incorrect to equate the person with his intellectual attitude.
Not bound, not touched: though the Atmā is associated with matter, Karmic and non-Karmic, it is neither þound by that inatter nor contaminated by it. Really it retains its pristine purity just as a lotus leaf in water remains untouched by it.
Karmic matter means the subtle particles of matter suitable to constitute the subtle Karmic body which continues to be in association with the soul throughout its transmigratory existence of births and deaths till the Self obtains liberation by the destruction of Karma when the Karmic body vanishes. Non-Karmic matter refers to the material molecules constituting the organic body of each individual being, the body which appears at birth and disintegrates after death.
Not other than itself: though the soul is subject to different modifications in its roaming about in different gatis as a man or a deva, etc., the soul throughout retains its identity just as clay remains clay while it is shaped into different forms over the potter's wheel.
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