09-22-2022, 03:59 PM
He, who knows the Omniscient Lord (the Arhat) with respect to substance (dravya), qualities (guna), and modes (paryāya),
knows the nature of his soul (ātmā), and his delusion, for certain, disappears.
Explanatory Note: Gold attains total purity on its last heating; the same holds true for the nature of the Arhat. And, certainly, the nature of the Arhat is the nature of the pure-soul (śuddhātmā). Therefore, by knowing the Arhat, one knows the nature of the pure-soul. That in which qualities (guna) and modes (paryāya) exist is a substance (dravya). In the soul-substance (jīva dravya), characteristics like knowledge that are associated with it are qualities (guna) and modifications that take place every instant in it are modes (paryāya). The characteristics, which exhibit association (anvaya) with the substance, are qualities (guna). The characteristics, which exhibit distinction or exclusion (vyatireka) – logical discontinuity, “when the pot is not, the clay is,” – are modes (paryāya). First, assimilate the substance (dravya), qualities (guna) and modes (paryāya) of the Arhat in your mind, follow it by the knowledge of your own soul with regard to its qualities (guna)
and modes (paryāya), and then experience that your soul intrinsically is the same as the soul of the Arhat. Experience,
altogether, the modes (paryāya) of the soul that exist in the three times. The necklace, though consisting of pearls but, when worn, is not individual pearls but the necklace as a whole. Similarly, experience the soul as a whole, without distinction of its qualities (guna) and modes (paryāya). As the person wearing the necklace experiences happiness that emanates from wearing the necklace as a whole, experience the happiness that emanates from the soul as a whole. In such experience, the soul is indiscrete (abheda) from omniscience (kevalajñāna). With practice of such concentration, gradually, distinctions of the doer (kartā), the activity (karma) and the action (kriyā) disappear, and the soul’s nature of pure consciousness appears. Just as the light emanating from the jewel is pristine and steady, the light of knowledge emanating from the pure soul is pristine and steady. Under such light, the darkness of delusion (moha) becomes homeless and must disappear. The Ācārya says that by knowing the way to attain the pure nature of the soul, I have won over the army of delusion (moha).
knows the nature of his soul (ātmā), and his delusion, for certain, disappears.
Explanatory Note: Gold attains total purity on its last heating; the same holds true for the nature of the Arhat. And, certainly, the nature of the Arhat is the nature of the pure-soul (śuddhātmā). Therefore, by knowing the Arhat, one knows the nature of the pure-soul. That in which qualities (guna) and modes (paryāya) exist is a substance (dravya). In the soul-substance (jīva dravya), characteristics like knowledge that are associated with it are qualities (guna) and modifications that take place every instant in it are modes (paryāya). The characteristics, which exhibit association (anvaya) with the substance, are qualities (guna). The characteristics, which exhibit distinction or exclusion (vyatireka) – logical discontinuity, “when the pot is not, the clay is,” – are modes (paryāya). First, assimilate the substance (dravya), qualities (guna) and modes (paryāya) of the Arhat in your mind, follow it by the knowledge of your own soul with regard to its qualities (guna)
and modes (paryāya), and then experience that your soul intrinsically is the same as the soul of the Arhat. Experience,
altogether, the modes (paryāya) of the soul that exist in the three times. The necklace, though consisting of pearls but, when worn, is not individual pearls but the necklace as a whole. Similarly, experience the soul as a whole, without distinction of its qualities (guna) and modes (paryāya). As the person wearing the necklace experiences happiness that emanates from wearing the necklace as a whole, experience the happiness that emanates from the soul as a whole. In such experience, the soul is indiscrete (abheda) from omniscience (kevalajñāna). With practice of such concentration, gradually, distinctions of the doer (kartā), the activity (karma) and the action (kriyā) disappear, and the soul’s nature of pure consciousness appears. Just as the light emanating from the jewel is pristine and steady, the light of knowledge emanating from the pure soul is pristine and steady. Under such light, the darkness of delusion (moha) becomes homeless and must disappear. The Ācārya says that by knowing the way to attain the pure nature of the soul, I have won over the army of delusion (moha).