Jainworld
Jain World
Sub-Categories of Passions
About This Book (Translator's Prelude)
Peculiarity of Jainism
Introduction
Prologue
Nature of Mundane Existence
  Miseries of Mundane Existence and Bliss of Liberation 
  Exposition of False Belief Knowledge and Conduct
  Analytical study of different religions
  Refutation of False Deity-Preceptor-Religion
  X-ray of Jaina-misbelievers
  Nature of Sermons
  Nature of Liberation Path
  Nature of Noble Peaceful Death
  Rahasyapoorna Chitthi (Spiritual Letter)
  Glossary

Appendix II - RAHASYA-POORNA CHITTHEE

 

 

RAHASYA-POORNA CHITTHEE

(A spiritual letter)

-(Written by Acharyakalpa Pt. Todarmalji, Jaipur)

 

Situated in the great auspicious town Multan Nagar of all accomplishments, honorable coreligionists deserving various (commendable titles and possessing deep spiritual interest Shri Khan Chandji, Gangadharji, Shripalji, Siddharthadasji and all other coreligionists!

 

Please accept words of high reverence and prosperity from Todarmal.

 

I am enjoying possible degree of happiness.  I pray that you may also evolve natural bliss through self-realization of Chaitanya- the embodiment of knowledge and bliss.

 

Further, you had written a letter to brother Shri Ram Singhji Bhuwanidasji.  Other co-religionists conveyed to me the contents of the same from Jahanabad.

 

Dear brother! person like you alone could raise such questions.  In the present time, very few people are found having deep interest in spiritual discussions.  Blessed are those who even talk of self-realization.  The same is stated here:

 

Tatprati preetichitain yain vatarpi hi shruta

Nishchitan sa bhvaidbhvyo bhavinirvan.bhajnam

                                                 -----Padyanandi panchvinshtika, Aikatvasheeti  23

 

Meaning:  The Jiva who had even listened to the talk of this sentient-natured soul with joyful mind, he assuredly, is a Bhavya (capable potential soul).  In a short period of time, he will definitely attain liberation.

 

According to my knowledge, I am writing answers to the questions raised by you.  You should ponder over them and you should continue writing letters containing discussions about soul and scriptures.  Meeting face to face may materialize sometimes in future.  I urge you to make constant effort for self-realization.

 

Now, answers to the questions relating to direct & indirect states of self-realization are being written as per my understanding.  There, first of all I am writing about knowing the nature of self-realization.

 

The soul substance (mundane being) is a misbeliever (Mithyadrishti) since eternity.  There, the false belief is the name of the belief contrary to the nature of self and nonself.  And whenever Tattvartha-Shraddhana form of right belief of self-nonself is evolved to any Jiva by subsidence, destruction or destruction cum subsidence, destruction or destruction cum subsidence of Darshan Moha karma, then that Jiva becomes a true believer.  Therefore, in the belief of self and nonself, the real right belief of the form of belief of pure soul is included. 

 

Further, although a Jiva does not possess the belief of self-nonself but possesses belief in seven Tattvas and does not believe in Deva etc. and Tattvas etc. stated in other (non-Jaina) faiths, yet by such conventional right belief (Vyavahara Samyaktva) only he can not be called a true believer.  Therefore, the Tattvartha-Shraddhana which is found along with the discriminative knowledge of the self and nonself alone, is to be known Samyaktva (right belief).

 

Further, on evolution of such right belief, the Kshayopashama form of knowledge which, in the state of wrong belief, was functioning through five senses and mind in the form of perverse sensory & scriptural knowledge, the same knowledge has now become true knowledge of the form of right sensory & scriptural knowledge.  Whatsoever the true believer knows, all that, is of right knowledge form.

 

If sometimes he (the true believer) knows the jar-cloths, etc.  objects even contrarily, then it is the veiled state of knowledge caused by the rise of knowledge-obscuring karma.  But whatever Kshayopashama (destruction cum subsidence) form of manifested knowledge exists, all that is right knowledge only.  Because in such knowing (the objects) he does not grasp the substances in perverse form.  So this right knowledge is the part of omniscience.  For example, on somewhat disappearance of layer of  clouds whatever partial light appears, all that is the part of light.

 

The knowledge, which is functioning in the form of right sensory knowledge and right scriptural knowledge, by the process of gradual increase, assumes the form of omniscience; from the viewpoint of right knowledge, both are of the same category.

 

Further, the functioning of the dispositions of this true believer is of two types-Savikalpa (rambling) & Nirvikalpa (non-rambling, fixed).  There, that disposition which is engaged in passional acts or in the activities of worship, charity, study of Shastras etc. is to be known as Savikalpa (rambling, not fixed).

 

Question:  How is right belief (Samyaktva) found existing when the dispositions indulge (ramble) in auspicious-inauspicious forms?

 

Answer:  An accountant of a firm acts on behalf of its owner.  He also states such acts to be his own and in this process becomes happy-unhappy also.  While performing such activities, he does not think of the separateness of his own identity from that of the owner, but in his inner heart, he maintains the belief that  this is not my work.  Doing such activities (with such feelings & belief) that accountant is honest.  If by stealing the wealth of the owner, he considers such wealth to be his own, then the accountant is a thief.  Similarly, the true believer while indulging in auspicious -inauspicious activities & dispositions in the state of the rise of karmas might get absorbed in those dispositions, nevertheless, in his inner heart, he entertains such belief that this is not my work.  If he believes the bodily activities of observance of vows, continence, etc. also to be his own, then he is a misbeliever.  So, such are the Savikalpa-Parinama (rambling dispositions).

 

Now the process of attaining Nirvikalpa-Parinama (non-rambling state of thoughts and dispositions) through Savikalpa (rambling state of thoughts and dispositions) is being described.

 

The same true believer sometimes strives for meditating on the nature of the self-soul; there firstly he discriminates between the self and nonself, determines the nature of his soul only as the lighthouse of sentience devoid of Nokarma (body etc.), Dravya-karma (Karmic matter) and Bhava-karma (psychic dispositions); afterwards the thought of nonself objects also disappears; only the thought of the self-soul continues.  In such state of thought, he establishes the feeling of I-ness in the self-nature in various ways.  On evolution of such thoughts as- �I am Chidaananda (full of sentience & bliss), I am Shuddha (pure), I am Siddha (liberated) etc., a wave of bliss arises in natural course, horripilation takes place; thereafter, such thought also disappears and the Upayoga gets fully engrossed in the pure conscious nature of the self-soul (Chinmatra-Swaroopa).  There, all dispositions firmly get concentrated in conscious nature, even the thought of perception, knowledge, etc. and of Naya-Pramana etc. disappears.

 

The sentient nature of the self (Chaitanya-Swaroopa) was determined through thought activity (Savikalpa state); he engrosses his Upayoga in the same with such concentration that the difference between the meditator and the object meditated on disappears.  Such a state is called the state of Nirvikalpa Anubhava (self-realization in unwavering state of Upayoga).  The same is stated in the great book Naya-Chakra:

 

Tachchan.san. kalai smyam bujjhaihi jutimaggain.

Nrai arayen.samyai pachchkkhoan.uhavee jmha      266

 

Meaning: First of all one should ascertain the nature of pure soul through Naya & Pramana (partial and comprehensive view-points) during reflection on Tattvas.  Thereafter, during the state of self-realization, there is no place for Naya & Pramana, i.e., there arise no thoughts of Naya and Pramana; because it is the time for direct self-realization.