Spiritual Enlightenment

SR No.: 022373
Original Sutra Author: N/A
Author: Yogindu Deva, A N Upadhye
Publisher: Radiant Publishers
Publication Year: 2000
Total Pages: 162
Language: English
Classification: Book_English
File Size: 10 MB

Page 19

Introduction
understood in two ways: one “karanroop Paramatman" which, from the vyavahara (practical) point of view, dwells in the body of all living beings as pure chetan (sentient) element within the bounds of time and space. The other is “karyaroopParamatman” which, from the nishchaya (real) point of view is quite different from the body and is free from all Karmas, is worth worshipping and possesses kevala-jnana (omniscience).
Though the soul dwells in the body the former should not be identified with the latter, because their characteristics are essentially different. The soul is mere sentiency, non-corporal and an embodiment of knowledge; it has no senses, no mind, nor is it within sense perception. One that dwells in the temple of body (deha-devalu) is undoubtedly the same as Paramatman - the eternal and infinite divinity with his constitution brilliant with omniscience. Though he dwells in the body, there is no mutual identity nor connection between himself and the body (1.29-33). Yogindu, thus, stresses bheda-vigyan (science of discrimination) to distinguish soul from body or matter.
The soul (Atman) undergoes three stages of development. (I.13). Initially he is moodh or Bahiratman (external soul), when he identifies self with the body and indulges in sensual pleasures, as a result of which he is enslaved by desires, passions, attachment and aversion and feels miserable and unhappy. Sunsequently when he begins to think that he is not only body but also Atman or soul, he endeavours to practice self-restraint (sanyam), subsidence of passions (prasham), compassion (anukampa), abstentions or vows (vratas) (such as ahimsa, truth, non-stealing, sex-fidelity and limitation of wants and worldly pasions), austerities (tapas), detachment, etc., and follows the path of righteousness and aspires for becoming Paramatman, he is called viyakhhanu (vichakshan or wise), i.e. Antaratma (Internal soul). Ultimately when he liberates himself from all the limitations, weaknesses, faults and blemishes such as delusion, attachment, aversion, passions, etc., he becomes bambhu (Brahman, Paramatman, supreme soul, or Arihanta.
The word “Arihanta” is made up two words: ari, i.e. enemy,