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

EXPOSITION OF MISERIES OF MUNDANE EXISTENCE AND BLISS OF LIBERATION

 

 

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. And when 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.

 

Question:  In 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 Siddha state.

 

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.

 

Question:  The 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 knowledge, etc.

 

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 explained here:

 

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 of inauspicious 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 Shastra.