________________
परमार्थ खलु समय शुद्धो य केवली मुनिर्ज्ञानी । तस्मिन् स्थिता स्वभावे मुनय प्राप्नुवन्ति निर्वाणम् ॥ १५१ ॥
151 Verily, the supreme Leal, the Self, the Pure, the Omniscient, the Seer, and the Knower (all mean the paramatma) Thus with the contemplation fixed on the Pure Self, the Rishis attain Nirvana
COMMENTARY
Paramātma is described in the following terms for the corresponding reasons He is said to be paramartha 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 keval because his nature of omniscience is unaided by any extraneous means such as senseperception, he is muni because of the intuitive perception of reality, and he is jñan because he is of the nature of jñāna or knowledge Though these are different names, they all refer to the same reality
परमम्मिय अठिदो जो कुणदि तव वद च धारयदि । त सव्व बालतव बालवद विति सव्व ॥ १५२ ॥ Paramattimmiya atido jo kunadi tavam vadam cha dharayadı Tam savvam balatavam balavadam vinti savvahunu (152) परमार्थे चास्थित करोति य तपो व्रत च धारयति । तत्सर्व बालतपो बालव्रत विदन्ति सर्वज्ञा ॥ १५२ ॥
152 If one performs (tapas) austerities or observes (vratas) vows without fixed contemplation on the Supreme Self, the all-knowing call all that (balatapa) childish austerity and (balavrata) childish vow
COMMENTARY
jñāna is the ultimate cause of moksha 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 imitative behaviour
