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110
Spiritual Enlightenment
(Infinite God)
173. This Ananta Atman (infinite soul) is transformed into what it thinks of just as Sphatika-Mani (crystal) assumes the colour of the flower in conjunction with which it is placed.
174. What is Atman is Paramatman; this Atman being under the influence of Karmas is Paradhin (subject to others, not independent), but when it knows the true nature of self, then it becomes Param-Deva (God).
175. Paramatman who is Jnana-maee (embodiment of knowledge or knowledge itself) is Ananta Deva (Infinite God) do thou realize that Paramatman within thyself.
176. As Sphatika-Mani (crystal) being in contiguity with flowers of different colours, in appearance shows itself as red, yellow, black, etc., but looking to the real nature of crystal, these various colours do not appertain to it, the crystal in its real nature being pure white; so does the Atman being Paramatman by nature appear of various shapes and colours on account of the influence of Karmas; in reality neither shape nor colour appertain to its Shuddha Svabhava (pure nature).
177. As Sphatika-Mani is pure without any dirt or adulteration so is the Atman; seeing thy body dirty, do not regard thy Atman to be the same.
178. As the body of a man who is putting on red clothes is not considered red, so the Sages seeing a red body do not consider the Atman to be red.
179. As the body is not considered old because it happens to be covered over with old and worn out garments, so the Sages seeing a feeble body do not regard the Atman as feeble.
180. &181. As by the destruction of garments, the body is not destroyed, so the Sages hold that by the destruction of the body, Atman is not destroyed. As the body is separate from clothing, so to a Sage. Atman is separate from the body.
182. O soul! This body is thy enemy, because it produces sufferings and pain. Therefore, if anybody destroys thy body,
