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           Jai Mahavir ji

   Fundamental Features of Jainism.

The science of Attaining Godhood

"Jain Dharma"

Section-4

 

 

 

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  Section-4

 

How to attain Self - realisation?

Means of knowing the self-soul

Three activities are happening together every moment in each person. One is the activity of body, second is the auspicious-in­auspicious dispositions, i.e. mental activity and the third is the knowing-activity. Whatsoever may be the condition of the body, its knowing is continuing. If the body is diseased, then firstly the happening of disease and secondly knowing of that disease, both the things are happening together. Two deeds are happening simultaneously lifting of hand and knowing of the same; happen­ing of disease and knowing of the diseased state;” being disease less and knowing of defenselessness. Here we have to ascertain whether I am that (body) in which diseases, etc. have happened or I am the knower of that (disease)? The condition of body is changing the knower knows it. The body is getting old, that also is known, it is dying that also is known; but who is knower, that is neither get­ting old and nor dying. Here we have to determine that I am the knower only, where as the concern of the change in condition is with the body.

As the knower of each action / each condition of the body is continuous knowing at the same moment, similarly whatever may be the condition of dispositions (thought activity), its knowing too is happening simultaneously at the same moment; e.g.; evolu­tion of anger and knowing of the same anger, etc are decreasing ­increasing, pride from anger, deceit from pride, greed from de­ceit, etc, form of dispositions are caused, but the knower is con­tinuously knowing, continuously to all that change whatever it may be from one forn1 to other form. He is knowing the anger also and is knowing the absence (end) of anger also; in the absence of anger his absence is not being caused. His function is to know only.

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                    Thus it is ascertained that three functions are happening to- gather-bodily action, evil dispositions and knowing activity. Out of these, first two deeds are perishable whereas the knowingness is everlasting entity. Even in dream-state the knower is knowing at that time, that is why on waking up in the morning he can tell about his dream. Today I slept well, this too is known by the knower; one (body) was sleeping and the other (knower) was knowing that also.

These three activities/functions are happening simultaneously we were not knowing this thing till date. Since knowing activity has not come to our mind, only bodily actions and mental activi­ties like auspicious- inauspicious dispositions alone are being caught (recognised). Therefore, we have understood bodily ac­tions and attachment-aversion form of dispositions as to be our own function, our own existence and believed the self (soul) as to be the doer of these activities. Besides these, the knowing activi­ties are also happening there and its level is different from their level - this thing has never been understood by us. The result was this that we on one hand, tried to change the dispositions from inauspicious to auspicious- form and on the other hand we tried to change the bodily activities from inauspicious to auspicious form. If (by chance) these activities related to body and mind got changed then we believed this change itself as to be the religion (spiritual gain) and felt pride that I have done so and so religion. We could not understand a little bit of this thing that both of these activities are dependent on the other (non-self) things. They are not the soul's own natural activity. Therefore, merely by changing these dependent activities, the evolution of religion (spiritual Pease/ bliss) is not at all possible; Dharma (religion) is the nature of soul, its concern is with that third natural activity- the knowing activity. This ignorance, this fallacy is of that knower only, that he, not identifying his natural activity, has believed I-ness/mine ness in alien dispositions and in bodily activities (dependent on body); This itself is egotism, this itself is false-belief (fallacy), this itself is trans­migration, which cannot be irradiated till then, so long as this Jiva does not experience himself to be of knowledge-form. The 

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knowledge is also of two fom1s- one is false knowing-form and

one is true knowing- fom1. When this Jiva does not know about himself (to be of sentient nature) then he believes I-ness/mine-ness

in non-self things- this itself is the false knowing- form condition

(of knowledge). When this Jiva knows himself to be of sentient-

form then there remains no I-ness/mine-ness feeling in non-self things, this itself is the true- knowing-form condition (of know led-

edge). Hence the means of self-realisation is not to change auspi-

cious- inauspicious dispositions and activities but we need to change our self (our thinking), i.e., we .1eed to know (realise) our-

self to be of sentient- form. The things owing to which there may

arise auspicious disposition or inauspicious disposition, but I-ness

l mine-ness feeling should not be found in them. I-ness/mine-ness sentient should be found in our sentient.

Knowing activity: Jiva's own function

It is essential for beginning on the path of religion I that we should determine that knowing- activity is emanating from my knowing nature, it is my own activity, whereas the remaining two activities are being caused due to instrumentality of karmas. Similar to the sugar's example cited earlier, in which hotness of sugar was due to instrumentality of other thing we fire. Up till now we were believing I-ness, mine-ness in these two types of karma-pro­duced activities, we were believing our being ness in them, but now our I-ness/mine-ness feeling should evolve in that knower entity only. As one has I-ness/mine-ness feeling in bodily activities and in foul dispositions (mental activities), the same form of ness/mine-ness feeling must evolve in the knowing activity. Who­soever attains such a state he, in fact, realises so, that while walk­ing also I am not the walker but I am only a knower of the activity of walking; while talking also I am only a knower of the activity of talking; while dying also I am not the dier but I am only a knower of the death. Thus, during evolution of anger also I am not of anger- form; but I am only knower of it, during evolution of greed, etc; I am only knower; during evolution of compassion-­mercy, etc. dispositions, I am only knower of them. I cannot do

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anything else except knowing such a state. In this way this Jiva will attain the descrimitive knowledge between the self (soul) and the non-self things, then even besides his living in this body he will get (and feel) separated from the body; even besides his living in this world, the world will not live inside him.

How to catch the knowing - activity?

First, one should know these three activities as different from one another. And then it is a must to establise I-ness, oneness and identity in the knowingness only. Here, one should understand well about the knowingness, that whatever act of knowing is tak­ing place, that is karma related, "Kshayopashamic Jnan" (destruc­tion cum subsidence form of knowledge) which increases decreases, in which the help (instrumentality) of senses and mind is needed, which is with thinking and with fickleness and which is a particular form (mode) of knowledge. This is not to be held (not to be taken shelter of) but through this medium one has to catch (know) that source from which this (specific knowledge) is ema­nating- that is "Jnan-Samanya"(general-constant knowing activ­ity), that is the abodiment of knowledge, that is undeviated knowl­edge fickelless knowing entity-owing to which this wave of know­ing is generated. As sun's rays have light, yet we have not to catch the rays, (but) through the medium of rays we have to reach up to that sun which is one indivisible source of light. The rays are only parts (ansh) whereas the sun is one holder of the parts (ansh). Similarly, "Kyshayopashamic" (destructive cum subsidence) form of knowledge is a mode/state of knowledge only; it decreases and increases, it has changing quality and is related with karma (knowl­edge of obscuring karma) - we do not have to catch this (mode/ state of knowledge), but through the medium of this we have to establish our total-ness (I-ness and mine-ness) in that indivisible em­bodiment of knowledge; knowingness in general, where from this particular knowledge-form of wave is generated, that who re­mains constant enternaIIy, that who has no concern over karma. The mode/state of knowledge is a part (Ansh)- it is not the holder of parts (ansh), the holder (of ansh) is "Jnan-Samanya"(knowledge

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in general), it (Ansh) is of" Paarinaamic- form"- devoid of karmas (karmic- instrumentality), where as the part (Ansh) is of "Kashayopashama-form"- having concern with (its obscuring) karma. We have to lay prominence to ‘Saamanya’ (one constant knowingness in general) and we have to realise (experience) the self as to be one general- form by treating the particular-form (vishesa) as to be secondary.

Knowing the aforesaid three activities as to be separate from each other is comparatively easy, but establishing I-ness/mine-ness in that knowingness- knower ness is difficult; nevertheless there is a means for this- sitting separately (lonely) for five-seven minutes let us ascertain that whatever bodily action will happen it will be in my knowledge, even the blinking of my eyes will be in my knowl­edge not in unconscious state. Not becoming the doer of the ac­tion of the body we have to remain merely a knower of that, and if we are laying stress on knower (soul) even for two minutes and also start seeing the activity/function of the body then we will find the knower is different from the body. In the same way (if) we, sitting calmly for five-seven minutes, not becoming the doer (agent) of the notions arising in the mind, let us remain mere knower of them. Whatever feelings be running in the mind, whatever thoughts be arising, let us go on seeing them- seeing them- may those be auspicious thoughts or inauspicious, let us not oppose them in any way that why did such a thought arise and why did not arise so and so on? Our work is to know only; so let us go on giving stress on that knower-self only. We are neither the doer of those thoughts, nor the stopper/checker; we are simply the knower of them. Thus let us go on doing our work. We are not the mind, we are not the body, let us move a little inside and go on watching. Let us tell to mind- "go wherever you want to go; whatever thoughts- notions you want to arise, arise; we shall see you (your race) "sitting calmly". People say that mind is not in our control, but if we do not stop/check the mind just. for two minutes only and allow it to go wherever it wants to go. What we need to pay attention is that its going to anywhere should be in our knowl­edge- not in unconscious state- then we will find that this mind is

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Not going anywhere and it does not move anywhere.

If we could continue this practice patiently and could go on laying emphasis on knower, then we will find that sometimes some­thing (unique feeling) starts arising- as if a blow of rainy- foun­tain/air has come and everything disappears for a moment, waver­ing of thoughts stop, no ill feelings develop, a unique quality spreads out. If such a state is attained then key is attached that motionless (attachment less) state can be attained. And that which can happen for a moment, why can it not last for a minute, for an hour, for a day and for ever? Earlier it will rain drip by drip, then one day a stOffi1 will come, then floods will come. Then such a (blissful) state will be evolved that has never been evolved today. It will appear that someone has awakened inside; despite sleeping externally he (the inner self) will appear to be awakening inside, even during walking he will appear to be not walking, even while talking he will appear to be not talking. Outwardly all activities will be continuing, but inside them nothing will appear to be hap­pening. The moment we awakened, became attentive, remained only knower, instantly we will find that mind has disappeared and tranquility appeared. Our world is within our mind. So long as we feel pleasure in mental- thoughts (notions), and believe I-ness/ mine-ness in them, till then only they go on getting encourage­ment. The moment we will see the notions as different from the self (soul), the same moment we (our attention) will be in front of that knower-soul; all sort of mental thoughts-notions will disap­pear, all things will disappear, and what only will remain is the knower-the sentient soul. At that moment, self-perception, know­ing of the self-soul will take place, then only the realisation of the self-soul-nature being different from the body, etc. and attach­ment-aversion feelings, etc. will take place.

Swaanubhava (Self-realisation): -

For self-realisation, first of all, we have to ascertain, at the level of intellect, our sentient nature as different, separate, from the body and objects related to body like wife, son, etc. and wealth-­property, etc., from the auspicious-inauspicious dispositions-

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thoughts-notions and from the "mohaniya"(deluding) etc. eight types ofkanl1as. As a businessman, by verifying/checking his led­ger account, etc. works out the balance through plus minus calcu­lation; but he does not believe that balance itself to be his capital, rather, after subtracting other's money/cash which has come to him with some purpose, whatever remains balance finally, that only he treats to be his net capital. Similarly an aspirant/sadhak of self-realisation too, after subtracting (counting as separate) those aforesaid body, etc. non-self objects/associations, what remains balance is the embodiment of knowledge of perception, in that only he establishes his l-ness/mine ness and ascertains that what­ever body, etc. non-self things are associated, those are not his, own, even besides being together with him. What happened up to here is (nothing but) paper work or the ascertainment of level of intellect. Further, as that businessman tallies that balance (amount) with the remaining cash amount kept in the safe and believes that amount only as to be his capital not the balance. Similarly, a Saadhak (aspirant of liberation) too, by negating all non-self as­sociated things in his knowledge, whatever active knowledge (upayoga) is going outside through senses- by withdrawing it from there- by withdrawing it from soul-power from body-senses thoughts-notions, engrosses/focuses it over the indivisible- em­bodiment of knowledge (soul) and establishes undifferentiatedly oneness with it, realises his existence merely in his own existence. Or in other words, he becoming knowable to his sentient nature in the mode (paryaya) of his own knowledge sees it in his own form. This itself is termed as self-realisation (swaanubhava), Atma­anubhava (soul's realisation), "atma-darshan" (soul's perception) or "Nijasatta Anubhava" (perception of self-existence).

During the state of self- realisation, just only a touch of (sen­tient) nature takes place for a Saadhaka of lower stage. But what-ever thing (experience) happens on its touch that is noticed by us whole world disappears, body and mind are forgotten, yet the lamp of sentience grows inside. The body will appear lying sepa­rate before you. At times, such types of realisation gets generated in a trained 'Saadhaka' even without his exertion, suddenly he

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feels himself separate from the body, the body appears lying sepa­rate. There remains neither any thought (notion) nor any worry. It appears so, that now this sentient soul will live separate from the body. Even on stopping such an event its effect continues through­out the day. Such sort of a renunciation feeling is developed which has never been earlier before. Then body's birth does not remain his birth and body's death no more his death; the fear of death ends; (because) he has directly seen death- whatever happens in death, it has become clear today. Such a state does not last long. If realisation happens frequently then renunciation feeling contin­ues, but if it does not happen for many days then what remains is just equal to old memory.

Scriptural knowledee and Soul's Knowledge: -

Till date whatever he learnt (knew) about the soul was learnt (known) from the scripture/shastras and from others (persons). But now he knew by taking the taste himself, knew by his own experience. Change in lifestyle is never possible simply by acquir­ing knowledge through scriptures (Shastras). Lacs of people are there who know through Shastras but no (appreciable) change occurs in their life; however this much is certain that they, even without internal change, can bring external change which is un­real (mere copying), it is not real (change). Reality manifests only when that change is imbibed with the taste (of imperturbation or calmness) of self-soul and evolves on its own.

Knowing about the soul, and knowing the (self) soul- these two are two different jobs; there is a basic difference in these two. The first job can be accomplished either by going through the scripture or through the persons possessing their knowledge; but the second job- to know the self (soul)- has to be done ourselves. Suppose, we a gathered lot of information about some person by reading (the books) or by listening about him from others; but to know that person (in person) would be possible only when we see him directly (face to face). Similarly, knowing of (one's own) soul also takes place only by direct realisation of the (self) soul; it does not take place merely by collection of information from the

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'Shastras' (scriptures). Or suppose, for example some person got a map wherein details are given of a treasury buried at some particular place; and also he has well understood the map by thoroughly studying the map. But by merely doing this much work, the wealth will not be achieved by him; the achievement of wealth will be possible only when he begins digging after reaching at the place indicated in the map and goes on digging until he does not reach up to the buried wealth. Likewise, we too need to discover out that (soul) element, by understanding the 'Tattva', where that 'Tattva' is really there innerly, by means of scripture form of map and going on finding out until the realisation of that self soul ele­ment (entity) does not take place. If the knowledge so gathered from the scriptures is not made a means of soul-perception/soul (self)-realisation, then such knowing merely fosters one's ego (pride). It is just theoretical bookish knowledge whereas the other one is a knowledge based on self-realisation. Hence we need to know from the scripture and see (realise) the self (soul) in our own self.

On attaining self-realisation, this Jiva, in fact, understands that "I am the knower and the owner of my knowing activity only. I know the auspicious as well as inauspicious thoughts/disposi­tions only; I am not the doer/agent of both of these dispositions; these are the products of karmas. For example- there is a triangle, on the apex (top) point of which is the knowledge and out of the bottom two points- one point is auspicious (pious) disposition and the other point is inauspicious (in pious) disposition. The knowledge or the knower is at a different level from these two auspicious inauspicious dispositions; the level of two (crest) points is of ‘Swa’ (self-soul) and the bottom level is of' Para’ (non-self). The knowledge, though, knows those auspicious inauspicious dis­positions but is different from them and also it is not the doer/ agent of them. When this Jiva (aspirant soul) perceives (the self) in this way, then despite the evolution of auspicious-inauspicious dispositions there remains no ego/boastfulness of them; may the dispositions be of mercy/compassion or of speaking the truth or of speaking the untruth but there remains no I-ness/mine ness in

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them- the ego (Aham) dies and the one whose ego has gone, his world of transmigration also goes away, i.e., transmigration ends. The taste/interest that is found in world/worldly affairs is of 1­ness and of mine-ness only; the one whose I-ness and mine-ness has vanished, no taste/interest remains for him in the world. Similarly he has no I-ness feeling in the body too; he knows very well that the various changes/modifications are taking place in the body are all produced by karma; I am merely knower of them, but not of their forms. As I know other's body, (but) I am not the doer or enjoyer of it; Similarly to this body also in which I am stationed, I am knowing it as non-self, I am not the doer or enjoyer of it. This body or other body, there is no difference in the non-selfness of both. Now the doership has ended, (but) what only remains is being ness. Various types of auspicious-inauspicious dispositions and the conditions of the body are happening. I am assuredly the knower of them but not the doer.

When the self sees oneself to be of knowledge form, differ­ent from auspicious- inauspicious dispositions (i.e., attachment ­aversion) and body, then manifestation of natural change in his life is quite obvious. However it is possible that in someone's life that change may come with a faster speed comparatively, whereas in someone else's life it may come slowly/gradually. The speed of change may depend on a particular person but the change (turn­ing-point) will definitely come.

Position of attachment - aversion after attain in!! self ­realisation

Even after attainment of self-realisation and having estab­lished I-ness/mine-ness in one's own knowing nature, the weak­ness/want of spiritual force is still found so much that despite his wanting to stay in that knowing-nature, he fails to stay in it. What is the reason of such position? What sort of constraint is this? This can be said to be want of spiritual force, intensity of attach­ment or else it can be said to be the impact of past impressions/ reflections karmas. Although right substantial- reality has been conceived in faith, yet giving it a practical shape, i.e. translating

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into life is not taking place. (Though) I-ness feeling is not found in the body but it is still situated in the body; I-ness/mine-ness is not found in attachment-aversion feelings, but attachment-aver­sions are still found persisting. For example- the potter has lifted the stick from the potter's wheel but that wheel is still moving (on its axis). Or the tree has been cut / uprooted but its leaves are still green. The child is being fostered (nourished), earlier (that act) was being done by being a mother but now (after self-realisation) it is like that of a maidservant. He is living in a home but now it is not a home - it is an inn (Dharmshala). Business is going on, ear­lier it was run by being an owner but now it is run by becoming a trustee. Things are still there (as they were) but now no owner­ship remained in them.

Since past impressions are not enabling him to stay in self-­nature, hence for breaking them he creates new impressions (through self contemplations). Whatever (perverse) impressions were gathered so far by him, by reflecting, every moment, the contemplations of oneness with the body, those can be wiped off only through the force (reflection) of non-selfness about the body. He, therefore, now tries for the same only. Till date he used to be the doer/agent of attachment and body, etc; but, despite their pres­ence, he has now become the knower of them- doership or I-ness/ mine-ness has been finished. Till yesterday he, at the level of body, used to believe that: - "mein sukhi dukhi mein Rank-

.................... rao      Tan nashat aapko nash maan" i.e., "I am happy- unhappy, I am pauper- king; mine is wealth, building, cow, influ­ence; mine are son, wife, I am strong- weak; I am ugly, lucky, foolish, expert. On body's birth I understand I am born, on body's expiry I believe I have expired."

But today he, by living at the level of soul, finds that - "I am one, alone, embodiment of infinitive attributes (qualities), sen­tient-element (entity). I neither take birth, nor die. I am neither human-beast (subhuman)-deity (celestial being)- internal being and nor I am male-female-neutral; nor I am affluent-poor; stupid- in­telligent, etc. and nor the association- disassociation of other non-­self objects nor the association-disassociation of other non-self

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objects can make me happy- unhappy."

Rieht conceptions developing alone with soul perception (self-realisation)

Thus, when one experiences one's sentient-nature, then: ­

(1) The question of sprouting out ego does not arise because the base of ego is (nothing but) the false belief of

 I-ness/mine-ness f feeling in the body etc., in the other non-self objects being (associated

  as a) result of virtue- vice and in the auspicious- inauspicious

dispositions.

Since forsaking and adopting, house-Holderness- monkshood, poor- richness, foolish- learnedness, diseased- disease-less-ness, humanity-beast hood, etc. are all the parts of circumference and now, the whole sum and substance of this depends on the "Cen­tre" and lies in "That". How can, therefore, I-ness feeling be in (any) state of existence (mode)?

        (2) At the level of sentience/centre, he (the enlightened self) cannot do anything except knowing-perceiving (Jnan-Darshan). The thoughts which arise for making others happy-unhappy, they all rest on circumference- they all are the parts of "This" and are foul dispositions. This is why the false ego of making others happy ­unhappy does not arise.

(3) At the level of body some object is agreeable some ob­ject is disagreeable. But at the level of sentience no object is agree­able or disagreeable. Hence there remains no cause of indulging in attachment-aversion because agreeableness-disagreeableness is not in the object. Seeing/feeling agreeable-disagreeableness in the object is (nothing but) our fault of sight; e.g. women are neither heaven nor hell. If she appears to be hell then it is our sight's fault. Seeing, considering a woman to be a Jiva (soul) different from our self- is the correct sight.

Anything / substance is neither good nor bad, the thing / substance is of substance-form only. Goodness- badness is not in the thing/substance but it is the blemish coming from within us; e.g., the milk appears to be yellow to a jaundice-patient. In fact, the milk is not yellow, its appearing yellow is (nothing but) sight's                       

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fault. Similarly if the thing is appearing good- bad to us, then we should know that our inside blemish has yet not vanished. We do not have to correct the thing, but we have to destroy our blem­ishes.

(4) Earlier he used to believe that happiness-unhappiness is caused due to others or due to (rise of) virtue-vice. But now it has been ascertained that unhappiness is caused due to our own pas­sions and happiness is evolved in the absence of passions. Hence for becoming happy he makes efforts to end passions.

Any other Jiva /person can neither cause unhappiness to this Jiva (self)- I can not cause to others and others can not cause to me. But we people use to take unhappiness-happiness from one another- when we use to take unhappiness happiness to see other Jiva from his movement and behavior or from his way of talking. (Words spoken by him), then in worldly language it is said that he gave unhappiness- happiness. But as a matter of fact he (the other person) has not caused! given only we have taken it. The reason of it are we, not others. On understanding this thing the ego of causing unhappiness- happiness to others does not arise to this Jiva and for his own unhappiness- happiness, this Jiva (enlight­ened self) does not hold other persons responsible.

(5) Earlier he used to believe that passion(s) is/are caused due to other Jivas or else due to the rise of karmas. Now he has understood that in the evolution of passions the whole responsi­bility is of mine. No other thing causes passion and neither due to other non-self thing passions is/are caused; but when I myself, by taking shelter of other non-self thing, undergo in attachment-aver­sion form, then it is attributed that other non-self thing/person has caused the passion. In fact, other non-self thing/person neither does any work or is neither causing (us) to do any work, but (on the contrary) we ourselves, by taking the shelter of other non-self objects, do the work (or passions). Usually people think that the other person, by uttering abusive words caused us to become an­gry; other person caused our mind to move, etc; but it is not so. The fact is that we ourselves moved the empty bucket in the well, that bucket does not make any change in the well- water; dirty

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water was already there in that well, so that bucket brought out the dirty water. Had there been clean water in that well then it would have brought clean water and if the water was not avail­able in the well then the bucket would have come back empty. The bucket has not produced anything inside the well. The other person is just like a bucket to us. In this example-we not under­standing the quality or fault of bucket understand that well water itself is dirty or clean. But here we see the fault of a person utter­ing abusive language, and we want to correct him. When we took the shelter of abuse- words and treated to he harmful/disagree­able to us then the blemish lying inside turned into anger- form; hence the mistake is our's. We have to correct ourselves to see our own weakness/mistake.

(6) He (the enlightened self) escapes from the outside per­verse atmosphere, not because that they will cause harm to me but because that I myself get slipped in that type of atmosphere due to my own weakness. The fault is not of that atmosphere (but) it is of our weakness. He does not feel averted by treating that atmosphere to be bad but wants to remove his weakness; hence he tries to safeguard himself from that (atmosphere), simi­1ar to that of a patient of fever who does not use ‘ghee’ (clarified butter) or food cooked in ghee.

(7) At the level of sentience, there is neither birth nor death of this Jiva (soul); hence whether an other person can kill me or I can kill other being - such a question does not arise. At the level of body, staying or not staying of the body is dependent on life karma (Ayu karma). Neither anybody can reduce the period of Ayu karma nor anybody can increase it. But, whatsoever form of dispositions of killing or saving other being this Jiva does, ac­cording to those (dispositions) he definitely gets the bondage of karmas and also reaps their fruits.

(8) Attachment (affection) causes bondage. Inauspicious at­tachment causes bondage of vice (bad karmas) and auspicious attachment causes bondage of virtue (good karma's)~ The former is the bondage of iron- chain and the latter is the bondage of golden chain. The pure passionless dispositions cause the destruction

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(shedding) of karma's and of attachment-aversion etc. (impure dispositions ).

(9) He (the enlightened self) believes so, that 'Vyavahara Dharma' (conventional religion) is 'Bandha Marg' (path of bond­age). But along with its being 'Bandha Marg' it is purposeful in the lower stage of spiritual advancement as per the status of true aspirant, but it is not worth taking shelter (not worth adopting).

(10) That work (ritual) which is performed with the fear of hell or with the greed of heaven etc. cannot be (regarded to be) a religious work. The work (ritual) only which is urged with the feeling of engaging/staying in one's own soul-nature is regarded conventionally as a religious work.

(11) The means of ending the passion's is to realize/experi­ence one's own knowing nature. As much as/passions end, that much one comes nearer to Godhood and when the passions are destroyed totally, then he himself becomes the omniscient God. This itself is the religion; this itself is the soul's nature (nature of the substance).

(12) The power of becoming God is in me and by dint of my right effort I can get that power manifested. Such form of firm! Stagnant faith is found.

(13) God is not the doer/creator. He is passionless (attachment less) omniscient. He can neither make any other be­ing happy nor unhappy. He is engrossed in his nature. To see him we can also remember our own (sentient) nature. By strengthen­ing the aspiration and interest of be coming like Him and by tread­ing on the path shown by Him we can make means of becoming Supreme Soul (omniscient God).

(14) All this ascertainment which has been described above occurs in 4th stage of spiritual development. From here only be­gins the path of liberation (Moksha marg) or religious-path (Dharma-marg). This will be further discussed ahead.

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