08-02-2022, 12:26 PM
Gatha-19
On destruction of the four inimical (ghātī) karmas, the self dependent soul – ‘svayambhū’ – attains infinite knowledge (that illumines the self as well as all other objects) and indestructible happiness, both beyond the five senses (as such, termed atīndriya). On destruction of the obstructive (antarāya) karma, it is endowed with infinite strength. Thus, as the four inimical (ghātī) karmas are destroyed, the soul attains supreme lustre (teja) that is its own-nature (svabhāva). Explanatory Note: On destruction of the four inimical (ghātī)
karmas, the soul no longer depends on the five senses; it becomes atīndriya. It then is characterized by infinite knowledge – kevalajñāna (on destruction of the jñānāvaraõīya karma), infinite perception – kevaladarśana (on destruction of the darśanāvaraõīya karma), infinite faith or belief in the essential principles of Reality – ksāyika-samyaktva (on destruction of the mohanīya karma), and infinite power – anantavīrya (on destruction of the antarāya karma). The own-nature (svabhāva) of the soul is knowledge- bliss (jñānānanda), manifested on attainment of its pure state of perfection, rid of all external influence. Just as the brightness of the sun gets diffused on emergence of the clouds but regains intensity as the clouds fade away, similarly, on destruction of the inimical (ghātī) karmas, the soul regains its own-nature of infinite knowledge-bliss (jñānānanda).
Gatha-20
As the character of the Omniscient is beyond the five senses – atīndriya – he does not experience happiness or misery dependent on the body; such is his knowledge-bliss (jñānānanda).
Explanatory Note: Just as the fire when not in association with the iron ball does not have to suffer the blow of the sledgehammer, similarly, the soul when not in association with sense-generated karmas does not have to suffer worldly happiness or misery
On destruction of the four inimical (ghātī) karmas, the self dependent soul – ‘svayambhū’ – attains infinite knowledge (that illumines the self as well as all other objects) and indestructible happiness, both beyond the five senses (as such, termed atīndriya). On destruction of the obstructive (antarāya) karma, it is endowed with infinite strength. Thus, as the four inimical (ghātī) karmas are destroyed, the soul attains supreme lustre (teja) that is its own-nature (svabhāva). Explanatory Note: On destruction of the four inimical (ghātī)
karmas, the soul no longer depends on the five senses; it becomes atīndriya. It then is characterized by infinite knowledge – kevalajñāna (on destruction of the jñānāvaraõīya karma), infinite perception – kevaladarśana (on destruction of the darśanāvaraõīya karma), infinite faith or belief in the essential principles of Reality – ksāyika-samyaktva (on destruction of the mohanīya karma), and infinite power – anantavīrya (on destruction of the antarāya karma). The own-nature (svabhāva) of the soul is knowledge- bliss (jñānānanda), manifested on attainment of its pure state of perfection, rid of all external influence. Just as the brightness of the sun gets diffused on emergence of the clouds but regains intensity as the clouds fade away, similarly, on destruction of the inimical (ghātī) karmas, the soul regains its own-nature of infinite knowledge-bliss (jñānānanda).
Gatha-20
As the character of the Omniscient is beyond the five senses – atīndriya – he does not experience happiness or misery dependent on the body; such is his knowledge-bliss (jñānānanda).
Explanatory Note: Just as the fire when not in association with the iron ball does not have to suffer the blow of the sledgehammer, similarly, the soul when not in association with sense-generated karmas does not have to suffer worldly happiness or misery