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110
SAMAYASARA
परमार्थः खलु समयः शुद्धो यः केवली मुनि नी ।
तस्मिन् स्थिताः स्वभावे मुनयः प्राप्नुवन्ति निर्वाणम् ॥१५१॥
151. Verily, the supreme real, the Self, the Pure, the Omniscient, the Seer, and the Knower (all mean the paramātmā). Thus with the contemplation fixed on the Pure Self, the Rșis attain Nirvāṇa.
COMMENTARY Paramātmā is described in the following terms for the corresponding reasons. He is said to be paramārtha because he is the highest reality; he is samaya as he is the Self manifesting in pure qualities and modes; he is suddha the pure, as he is free from karmas both material and psychical; he is kevali because his nature of omniscience is unaided by any extraneous means such as sense-perception; he is muni because of the intuitive perception of reality; and he is jñānī because he is of the nature of jñāna or knowledge. Though these are different names, they all refer to the same reality.
परमम्मिय भठिदो जो कुदि तवं वदं च धारयदि । तं सव्वं बालतवं बालवदं विति सव्वल्लु ॥१५२॥ paramatthammiya athido jo kunadi tavam vadań ca dhārayadi tam savvain balatavan balavadam vimti savvahņu (152) परमार्थे चास्थितः करोति यः तपो व्रतं च धारयति । तत्सर्व बालतपो बालव्रतं विंदन्ति सर्वज्ञाः ॥१५२॥
152. If one performs austerities (tapas) or observes vows (vratas) without fixed contemplation on the Supreme Self, the all-knowing call all that childish austerity (balatapa) and childish vow (balavrata).
COMMENTARY
jñāna is the ultimate cause of moksa or Liberation. Whatever is done without the background of right knowledge will not achieve its ends. Imitation is a characteristic of the child. Whatever is done through imitation is certainly lacking in the inner background of knowledge. Hence
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