The Properties of Pudgal Parmanu

is visible (murt), all the other [eternal elements] are invisible. All [the eternal elements] are indeed free from association (asang). The property of nirlep (to be unaffected by any intents that tend to anoint) applies to the Self; despite being so close together, no coating [of charged parmanu] adheres to It whatsoever. Nor does that adhere to any of the other five [eternal elements], hence they are all nirlep. That is certainly why we refer to them as tankotkirna (immiscible); nothing touches them, nothing adheres to them, not even if they come close together. Then there is the property of avichal (fixed; steady); the Pudgal alone is chanchal (active; unsteady), all the others are avichal. All the eternal elements are indestructible (avinashi). This is not in reference to the Self alone. Therefore, by worshipping these [properties], it does not reach the original element [of the Self]. On the basis of these two eternal elements, we should understand that the Pudgal is entirely visible, and ‘I’ am invisible. However, in reality, the Self that resides in Siddha gati is neither visible nor is It invisible. Over there, the Self is the Self. This is actually the theory of relativity, that is why it has been necessary to say this. As the Pudgal is visible, if we refer to This [the Self] as being invisible, then It can be recognized. How else would It be recognizable? If the Pudgal were not visible, then what need would there be to refer to the Self as invisible?

Even the Six Types of Taste Are Pudgal!

There are six types of taste: bitter, sweet, pungent, salty, astringent, and sour. They are properties of inanimate matter. There are all kinds of tastes in the world, but each and every taste is paudgalik. These are properties of the Pudgal.

This mango tastes sweet. The reason why this part turned out to be sweet and that part turned out to be sour is also a property of inanimate matter; the bhaav (preference or attachment) [for a specific taste] is of the self. If You [as the Self] neutralize the bhaav (interest; attachment) with abhaav (no interest; equanimity), then there is no problem if you eat it. Consequently, it is the pudgal that eats the pudgal. Should You not neutralize the preference? Otherwise, according to ‘our’ new system, You should say, “The eater eats, and I, the ‘non-eater’, am the Knower of this.” So that initial bhaav [interest] has gone entirely, hasn’t it!

Tactility, a Property of the Pudgal

The Pudgal Parmanu simply keep on undergoing change (parivartan), only the temporary states (avastha) keep on changing. They are the very same Pudgal Parmanu and they have intrinsic properties with a specific function (gunadharma) and they have temporary states. What are those temporary states like? One moment it may appear to be yellow, in another moment it may appear to be red, in yet another moment it may appear to be white, in one moment it may be like this, in another moment it may be like that; they simply keep on changing. Moreover, the Pudgal Parmanu have the property of tactility (sparsh), which is of eight types: light, heavy, smooth, rough, hot, cold, sticky, dry. [In one moment, that which is] Rough becomes smooth. One moment it may become like this, it may become coarse, it may become hot, in another moment, it may become cool; these are all the properties of tactility. Therefore, it is because of all of these properties that all of this, the world has arisen.

If one’s hand feels hot to touch, then he will say, “Oh, I seem to have a fever!” ‘Hey mortal one, what is it to You [the Self]?’ This is simply the property of tactility; the Self does not have any such property of becoming hot like this at all. This is very important to understand. Yet one claims, “I have a fever, my body is feeling hot to touch.” Now, mind you, the Self does not even have the property or the inherent nature of having a fever. Fever is actually