Bliss of Liberation and the Means of its Attainment
Now, those Jivas who want to get rid of misery should make effort to
root out desire. And the desire gets rooted out only then, when wrong faith,
wrong knowledge and wrong conduct (incontinence) are destroyed and the right
faith, right knowledge and right conduct are attained. It is, therefore,
worthwhile to make effort for achieving this only. By making such effort, the
misery gets destroyed in the same measure in which the desire gets rooted out.
And when due to total extermination of Moha (delusion) all desires are
destroyed then all sorts of miseries get destroyed, and real bliss is evolved.
Jnanavarana, Darshanavarana and Antaraya Karmas are
destroyed then the desire causing Kshayopashamik Jnan darshan &
Virya also comes to an end; and the infinite knowledge, perception and
energy are attained. And after lapse of sometime, the Aghati Karmas
also get destroyed; then the external causes of desire also get destroyed.
Because, after eradication of Moha (delusion) these (Aghati-Karmas)
are not capable of producing any desire at any time. These become causes only
in existence of Moha. Therefore, these (Aghati-Karmas are
said to be the causes; on their destruction the Jiva attains
Siddhahood (liberated state of the soul). There being the total absence of
sorrow and causes of sorrow, the emancipated souls always remain situated in
the state of peerless, irrevocable supreme bliss (beatitude) for infinite
time. The same is being explained:
Absence of Miseries in Liberated State
In the state of
Kshayopashama and Udaya (rise of Jnanavarana and
Darshanavarana Karmas) being over-powered by Moha (deluding
Karma) and due to the desire of seeing and knowing each and every item,
this Jiva used to remain extremely perturbed, now (in Siddha
state) due to absence for Moha, the desire also ends; consequently,
misery also ends. And due to kashaya (destruction) of Jnanavarana
and Darshanavarana Karmas all objects of all senses are being
known together; hence, the cause of misery is also removed. For example, one
wanted to see every object one after the other through eyes, now he sees all
color soft the whole universe and of all times (past, present and future)
simultaneously, none remains unseen for which the desire of seeing may arise.
Similarly, he (mundane being) wanted to know every object one by one through
the touch and other senses, now, he (Siddha) knows all sorts of touch,
taste, odor and words of the whole universe and of all times (present, past
and future) simultaneously; nothing remains unattained for which the desire of
attaining may arise.
Question: How would it be feasible to know without the body, etc.?
Answer: In the presence of sensory knowledge, one was not able to
know the objects without physical sense, etc.; now such characteristic got
manifested that even without physical senses knowing of objects takes place.
Siddha state, knowing would be taking place in the same manner as the
mundane beings know the touch, etc. through mind and would not be in the
manner in which the mundane beings know through touch and tongue, etc.?
Answer: It is not so; because on remembering, etc. through mind, one knows
a little indistinctly. As in mundane state, one knows clearly the touch,
taste, etc. through the sense of touch, tongue, etc. by touching, taking
taste, smelling, seeing and hearing, even infinite times more clear than that
is known here in
The difference is only this much that there in mundane state one used to know
on getting contact between senses and the objects, whereas here in Siddha
state similar knowing takes place in spite of the objects remaining far off;
this is the excellence of the power of knowledge. Further, he (the
mundane rational being) wanted to know some objects of past, future and the
unmanifested through the mind; now (in Siddha state) he knows the
substance, place, time and dispositions (traits) of all kinds of substances
simultaneously from beginningless to endless period; nothing remains unknown
for which the desire of knowing may arise. In this way, one should know
the absence of misery and its causes in the Siddha state.
Further, (in mundane state) owing to the rise of Moha (deluding
Karma) perverse belief and the passion dispositions used to arise, all
those got totally destroyed (in Siddha state); consequently, the misery
also ended and because the causes of misery have also got destroyed. The
absence of those causes is being explained here:
On having realized (known) the true nature of all the substances, how can
there remain the perverse belief of the form of disbelief in Tattvas?
Nothing remained harmful, the censurer himself gets harmed; on whom should he
(Siddha) become angry? None is higher than Siddhas. The
Lord Indra, etc. themselves bow to them and achieve the desired object; with
whom should he feel exalted? All destiny is known, nothing is left undone, no
purpose remains with any object; in which thing should he have greed? No other
agreeable thing remains unattained; due to what reason should he indulge in
laughter? No other agreeable object remains worth loving; where should he have
liking? No distress causing external association remains; where should he have
disliking? No favorable disfavorable association-dissociation take place; why
should he feel lamentation about anything? No cause creating harm remains, why
should he have fear from anything? All things are cognized by him with their
inherent characteristics, nothing is disagreeable to him; where should he have
disgust? Due to absence of sexual affiliation no purpose remains of cohabiting
with woman and man both; what for should he feel the sex-passion peculiar to
man, woman or eunuch? Thus, in Siddha state there is total absence of
the causes producing Moha.
Further, because of feeble power due to rise of Antaraya (obstructing)
Karma the soul�s energy was not manifested fully; now it is destroyed; so,
the misery also got destroyed. And infinite energy of soul is
manifested; hence, the cause of misery ahs also disappeared.
Siddha Gods do not perform the acts of charity, benefit, enjoyment,
re-enjoyment; how has their power got manifested?
Answer: These acts were the treatment of the disease; when there is
no disease why should one take treatment? Hence, there is no existence of
these acts and the
Karmas obstructing these acts got destroyed, that is why the power is said
to have got manifested. For example, someone wanted to go somewhere;
some other person obstructed him, then he was unhappy and when the obstruction
is removed then the purpose for which he wanted to go is now no more.
Therefore, he did not go. There, even without his going, the power of
going is said to be manifested; similarly, one should know here also.
Further, they are found possessing infinite energy in the form of infinite
Further, on getting the rise of inauspicious prakritis of Aghati-
Karmas (non-destructive Karmas) he (the mundane being) was feeling
distressed and on getting the rise of auspicious (Punya) prakritis
was feeling happiness but in spiritual sense due to perturbation all that was
anguish only. Now (in Siddha state) due to destruction of Moha
(deluding Karma) on getting all sorts of perturbation rooted out, the
anguish of all kinds is destroyed. And the causes by which he was feeling
distressed, got destroyed and due to certain reasons, because of some
lessening in misery, he was feeling happiness. Now the misery is rooted
out; therefore, there remains no necessity of the means of treatment of misery
by which he (the Siddha God) may like to accomplish the purpose. Its
accomplishment is taking place on its own. The details of the same are
In Vedaniya due to rise of Asatya the diseases hunger, etc. used
to evolve in the body as cause of anguish. Now (in Siddha state) since
there is no corporal body, there is no corporeal body, where would these
generate? Moreover, the fever, etc. were the causes of harmful state of the
body but now (in Siddha state) without body where would the causes
remain? And in the mundane life) the external harmful instrumental causes were
associated, but now nothing disagreeable remains for them. In this way (in
Siddhahood) the causes of misery have ended.
And due to rise of
Sata, the medicines, food, etc. were the cause of mitigating somewhat
misery, now (in Siddha state) their purpose does not remain and the
agreeable purposes are not dependent on anything; therefore, externally also
there remains no purpose of considering friends, etc. to be beneficial; in the
mundane state, he wanted to end misery by means of them and wanted to obtain
agreeable state, now (in the Siddha state) all misery has ended and
everything agreeable has been obtained. And (in the mundane state) birth and
death were caused due to Ayu Karma. There, one used to feel anguish due
to death but now he has attained an immortal state; hence, there remains no
cause of anguish. Further, by holding the material vitality's he used to feel
happiness (in mundane state) for quite a long period by keeping alive and
dying. There also, in the hellish life, due to intensity of agonies, he did
not want to survive; but now in this Siddha state he keeps alive for
ever by his sentient vitality even without having material vitality's and
there remains even no trace of anguish.
Further, (in mundane existence) due to name-Karma on association
Gati (condition of existence) and Jati (genus) etc. he used to feel
anguish, but now (in Siddha state) all those have ended where from now
anguish arise? And on association of auspicious Gati, Jati, etc.
by reduction of some misery, he used to feel happy but now (in Siddha
state) even without all these, all miseries have ended and absolute happiness
has been manifested. Therefore, no purpose remains with them.
And on getting birth in a low status family due to instrumental cause of
Gotra-Karma he used to feel misery; now (in Siddha state),
owing to its absence, there remains no cause of misery, and on getting birth
in a high status family he used to feel happiness but now (in Siddha
state) even without having the high status family, he has attained the highest
status worshipable by three worlds.
In this way in
Siddha-Gods, due to destruction (shedding off) of all kinds of Karmas,
all miseries have ended.
The characteristic of misery is perturbation, and perturbation is caused only
when desire arises, but now in Siddha state the desire and the causes
of desire have totally ended; therefore, by becoming social one experiences
infinite bliss devoid of all miseries, because non-perturbation only is the
characteristic of bliss. In the world also, everyone believes happiness by
somehow becoming unperturbed. Why should not one believe full happiness
to arise when one becomes totally unperturbed?
Thus, on attaining the
Siddhahood by means of right belief, etc. all kinds of miseries end and
infinite bliss manifests.
Now, here the sermon is given ": 'O' Bhavya ! 'O' Brother! think
yourself as to the worldly miseries described here are experienced by you or
not. And whatever means you adopt to remove them are false or not. And also
ponder over whether happiness is caused or not on attaining Siddhahood. If you
believe in whatever is stated above then adopt those measures, which we have
suggested for getting release from mundane existence and obtaining Siddhahood;
don't delay. By adopting these measures, you will achieve self-benefaction."
Thus ends the 3rd chapter describing "The miseries of mundane existence and
bliss of liberation" in this Moksha Marga Prakashaka named