Shri Amar Muni
The existence of Knowledge in moksa:
Question: Moksa may be existent; but since in Moksa
there are no such means as the senses to produce knowledge, there
knowledge is not produced, not created. Therefore such a soul will be like
an inanimate object, a non-living thing.
Answer: Knowlegde is not an attribute being newly
created in the soul by any means, but it is its natural inherent quality,
which is covered by avarana' i.e., veils and the instruments like senses
or the penances remove those veils partially or totally and the inner
inherent knowledge is revealed to that extent, i.e., partially or wholly.
When all 'avaranas' (veils) are destroyed absolutely by ~ penances and
austerities of non violence and ~ self-restraint, the infinite knowledge
is manifested which is called omniscience, which manifests itself fully
and forever. Therefore in moksa, knowledge as the nature of the soul
flashes always in its full fledged form.
Why is Knowledge a quality of the soul?
If knowlegde may not be the soul's own natural quality
then what is the consciousness of the soul? Nothing. Even from the
beginning the soul should be lifeless and inanimate like wood. If it is
so, why is it that:
1. Knowledge is manifested only in the soul and not
in the lifeless body, or the senses etc.?
2. Even when sometimes senses etc., are not
functioning, how can knowledge in the form of remembrance happen?
3. During discourses etc., how in the mind unseen and
unheard meanings are flashing out and to whom do they flash i.e. who is
the container or the possessor of these flashes?
4. Though the eyes are the same, but if good practice
say of studying the peculiarities of a diamond increases, then they are
quickly observed with sharp sightedness and fine introspection. How is
Therefore it is proved that the knowledge is not the
quality of the senses, but is an original inherent natural quality of the
soul. Soon after all the veils completely being removed like the sun
brightening full in the clear sky, the knowledge manifests itself fully in
moksa After moksa is attained if all the qualities like knowledge may
necessarily be destroyed totally, realness and substancehood ( i.e. 'Dravyatva'
etc. ) also must be destroyed. But that doesn't happen and if they remain
intact, why should knowledge, happiness etc., also not be existing intact?
How does the Knowledge comprehend all the objects?
Question: Let knowledge he there, but how can that be
omniscience i.e. the knowledge of infinite objects of past, present and
future infinite time?
How can there exst the knowledge of infinie objects?
Answer: This perfect natural knowledge knows all the
substances (objects) accompanied with their all the moulds and
modifications, existing in the 'lok' and the 'alok' in the three phases of
time. Even if previous modifications are destroyed, then also this perfect
infinite knowledge sees them in the form of past modifications. and it
sees the future events in the form of the future modifications. The nature
of knowledge is to know the knowable things. Only it knows to that extent
to which the veil has been removed. When all the veils are removed, then
what is the obstacle there to obstruct knowing i.e. having the knowledge
of all the knowable things? Even the past is also knowable as the past.
Otherwise there would be no remembrance of past events. How can it know
all? Thus, just as even if the mirror is small, it can reflect all objects
existing before it. Similarly for the Jnan' for the knowledge, whatever
are knowable, it can know all of them in their totality, i.e., with all
their modifications. Otherwise if a limit is prescribed that it can know
only this much. not more, here 'only this much', means how much? What is
the deciding factor to fix the limit that only a certain number of
knowable things should be known and not more? There is no one who can
decide upon the limit. So it is proved that all the knowable things are
known. Thus, the liberated soul is omniscient. This omniscience by its
nature goes on changing as the knowable things change from time to time,
because it is the direct perception of the modifications as existing in
every second and every moment and as they are changing every moment, the
direct true perceptions of them also must be changing. Otherwise if the
perception knowledge is steady it will be false (untrue).
How can there be infinite felicity in Moksa?
Question: Well, since there are no /papas (misfortunes)
which are the means of sorrow in moksa, there is no sorrow there, but the
question arises. similarly! How can there be happiness since punya (good
fortune) which are the means of happiness, and the body, the senses and
their objects which are the basis of happiness, are not present there at
all, then the happiness also can not exist there, is it not so?
Answer No, there in the Moksa, happiness is infinite,
unobstructed, and incessant. Happiness is of two kinds; I)
inherent-natural, and 2) creative, which is dependent upon external
objects. Let the moksa being the voidness of objects, be the absence of
creative happiness, yet the inherent-natural infinite happiness, natural
infinite bliss can flash in its full fledged form. Even in samsar the
basis, the support of happiness is not the body or the senses or their
objects, because happiness is experienced by the soul, not by the body or
the senses. Therefore, the basis, the support for happiness is only the
soul. Happiness is a quality of the soul. The body etc., are only the
means of happiness. They are the means of happiness resting upon 'samyog'
(contact). There is no need for any means for inherent natural happiness.
The felicity perpetual happiness does not depend upon contact. In moksa if
a soul devoid of all karmas can exist, why cannot as its inherent quality
the bliss, the felicity also exist like knowledge? Actually, felicity is
that which does not depend upon any transitory objects, but which is
cognate, inherent. The soul is happiness incarnate. In samsar the
happiness that is expecting transitory objects, changes into sorrow as
soon as those objects are lost, or circumstances are changed. Therefore,
the happiness of 'shata' (physical ease, pleasurable sensation) depending
upon punya (good fortune) is actually sorrow; because since it is born out
of auspicious karmas, when the karmoday stops, shata disappears, and then
this causes sorrow.
Question: In the same manner we can ask why is there
not the converse of it? The sorrow born out of papodaya is felicity,
because it depends on karmodya, is not it?
Answer: No, it is not so, because no person devoid of
illusion experiences sorrow as happiness.
Question: In that case, then in the contact of desired
objects the experience of happiness also is not devoid of illusion?
Answer: No, such happiness is in fact sorrow, but it
appears to be happiness because of false perception caused by illusion (moha)
and false previous impressions. This sensual pleasure is virtually sorrow
because when in the disease of exema or ringworm, on arising itching
sensation we scratch our body, we experience illusory pleasure in
scratching, but that pleasure is not real happiness. It is merely a remedy
for agony. Similarly, we experience joy in the excessive hankering for
sensual enjoyments, which is really a sheer remedy of pain arisen out of
hankering for sensual pleasures. When the hanker disappears, the contact
of the same sensual objects does not give pleasure but pain. If we eat too
much sweetmeats, then afterwards on the very sight of the sweetmeat, we
develop disgust for it. It means that on the stomach being satisfied, the
agony of the desire for sweets disappeared, and there happened the
temporary relief of the agony. The agony is for the time being subsided;
consequently the imaginary illusory joy disappeared.
Question: Whatever may happen later, but previously so
long 'as there remains some samyoga (contact) or condition, upto that
extent, the experience of happiness is real. Isn't it?
Answer: Those who adore such happiness will have to
pray for the mouth of a pig, or an uncivilised person; or pray for the
birth in the hell. Because the mouth of a pig has a certain taste, and it
takes extreme delight in eating excrement. In the same manner, the
uncivilised people experience excessive delight in eating meat and
drinking liquor. Whereas the inhabitanes of hell experience extreme
delight in the state of leaving hell. If you choose it, you should enter
that state and come out of it. If you say "the feeling of delight there is
the mental illusion of a pig, or for the inhhabitants of hell on leaving
it there is merely a deliverance from extreme suffering, but no real
happiness"-- if that is so, here also the case is the same. In the
happiness experienced in 'vishay-samyoga' (i.e. the contact of sensual
objects) what is there excepting 'arati nivaran' the temporary removal of
the thirst of sensual pleasure? Say, that sensual delight is a sheer
remedy for time-being of excessive sensual quenching. When a man sits down
to eat delicious food, and suppose, he at that juncture hears the news of
a great calamity, there his excited eagerness for delicious food
disappears. There he does not feel even delicious food as an item of
Even the remedy of the agony of sensual desire is for
the time being. So after some time again a new desire arises, and to
remove it one has to exercise new forced labour. Thus new quenches and new
forced labours continue.
The happiness of samsar i.e. the worldly happiness
depends on other's contacts (samyoga). It depends on the body, senses and
their objects etc. It is not happiness. If the contacts exist, then only
there is the experience of happiness; and all the samyogas or contacts are
transitory. It means happiness is lost on the loss of samyoga Therefore,
the anxiety for keeping samyogas remains continuing, incessant. So such
happiness mixed with anxiety is really sorrow.
Even from other point of view, the happiness of samsar
arising from the contact of objects is really sorrow, because its result
is the bondage of karmas, spiritual ruin, and wandering in mean births and
experiencing severe agonies and distresses. As the jivas in the illusion
of happiness, go on developing contacts with sensual objects, their hunger
for happiness also goes on increasing, and following this hunger they also
indulge in this great lust and great sinful activities. I Hence they
invite for future a series of inauspicious births full of sins and
sorrows. To call this kind of happiness a 'happiness' is like treating
poisoned sweets as sweets.
Since this happiness of worldly objects is artificial,
unreal, illusory happiness, there must be somewhere the existence of real,
true happiness. Since worldly happiness is untrue and dependent on
contact, the real and independent happiness also must exist somewhere.
Without the original, there can be no duplicate. Without the primary
thing, there can be no secondary thing. Because a real lion exists we call
some human being a lion.
Question: If there are no sensual objects in moksa, how
can there be happiness?
Answer: By this question, you mean that happiness lies
in sensual objects, and that the happiness increases on the increase of
those objects. In other words you conceive a ratio between the sensual
objects and the happiness. But it is a wrong concept, because as an
example, if you have a hunger to eat only two sweet breads but the host
insisted and you ate up four breads, then there even though the happiness-
container sweet breads have increased, happiness does not increase. On the
contrary agony is experienced there, only sorrow is experienced.
Therefore, where did lie the ratio between the sensual objects and the
influence of their pleasure? On the contrary, the munis (Jain ascetics)
who are freed from such contacts, experience great felicity. Hence after
all karma-samyogas are destroyed, why cannot there be experienced infinite
Felicity like knowledge is a quality of the soul.
Therefore, just as after the veils over knowledge are destroyed, infinite
knowledge is manifested. In the same manner, after the destruction of 'vedaniya'--karma
infinite felicity is disclosed. It is not newly created like shata a
physical ease, but it is the nature, a natural quality of the soul
revealing itself. Therefore, it is eternal.
indian writing pg 149 angie)
This Vedic statement says that the impact of priya and
apriya is prohibited in the pure soul (brahma). This priya-apriya are in
connection with the sorrows and joys dependent on punya and papa. In other
words such joys and sorrows do not exist in moksa They are only prohibited
there by these vedic words, but this prohibition is not in connection with
the eternal and natural felicity. In the phrase (indian writing pg149
angie) the word indicates that only those who desire heaven may do so. But
those who desire moksa should not do so. If it were a direction for all,
the word would not have been used there.
The summary is 'moksa' exists, and it abounds in
infinite knowledge and infinite felicity. The liberated soul eternally
stays at the top, at the 'lokanta' i.e. at the top of the universe, and
becomes steady there for ever.
This explanation of Shri Mahavir Bhagavan cleared all
the doubts of Prabhas and he with his three hundred pupils received diksa
at the feet of the Bhagavan.
All the eleven brahmins after becoming munis salute the
Bhagavan and politely ask, three times, "Bhagavan! What is tatvam (the
extract of existance)?" and the supreme guru of the world, worshipped by
all the kings of deities, Sri Mahavir Pratnatma answered the three
questions respectively saying (indian writing pg 149 angie) "everything is
created". "It is destroyed." "It remains steady." Pondering over these
three answers through three factors i.e.
i) The answer uttered by the omniscient Mahavir
ii) The ripening of the punya namely the 'Ganadharnam
karma' earned in their previous birth, and
iii) The intellectual -- potentiality called
autpatiki (spontaneous flash of) talent etc. on account of being
equipped with these three means, the jnanavaran karmas achieved
excessive khshayopsham (partial destruction) and then and there all 11
Ganadharas composed the Dwadashangi Agam, main l2 scriptures abiding in
all tattvas (essentials) and the 14 Poorvas (Shastras) contained
therein. The Bhagavan bestowed his blessings throwing on their heads
scented powder of sandal wood etc. testifying to their truth and
directing them to teach others. Thus the eleven brahmin munis became
This book has been written so that people may read it
and understand the meaning of the tattvas relating to the soul, the
karmas, the five elements, next birth, bondage, deliverance etc. and so
that they may realise the true phenomenon of this Universe, may cultivate
the trust (indian writing pg 150 angie) and may make endeavours to attain
the liberations from samsar. No doubt with this auspicious desire, this
book has been written, yet on account of intellectual inadequacy if
something is said in this book contrary to the jinajna (the words of the
omniscient) the author seeks pardon -michchhami dukkadam".