Moksha Marg Prakashak

SR No.: 006760
Original Sutra Author: N/A
Author: Todarmal Pandit
Publisher: Kundkund Kahan Digambar Jain Trust
Publication Year: 1992
Total Pages: 556
Language: English
Classification: Book_English
File Size: 15 MB

Page 200

CHAPTER-V
165
delusion , on removal of delusion it is a rope only. Similarly, one is Brahma himself, knowing (or believing) oneself impure was the delusion, when this delusion ends, the self remains Brahma only”. All this statement is false. If the self is pure and one knows it to be impure then it is delusion; but the self is in impure state due to sex, anger, etc. How would then believing impure as impure be called delusion? Rather knowing pure would be delusion. Therefore, what is gained by believing oneself as pure Brahma due to false delusion?
And if you will say that “These sex, anger, etc. impure dispositions are the traits of mind and Brahma is separate". then we ask you-"Whether the mind is your own functionary or not?" Ifit is, then the impure dispositions of sex, anger, etc. are also your own. And if those are not yours then tell us- Whether you are of sentience nature or of material (insentience) nature? If you are of sentience nature then the knowledge in you is seen functioning through the mind and the senses only. If anybody can establish the knowledge functioning without these (mind and senses) then that can be accepted to be your separate nature, but it is not discernible. Moreover, the word Mana (mind) is derived from the root Mana-Jnane (in grammar), i.e., Mana means “To know, so the mind (mana) is of the knowledge form, so tell us whose is this knowledge? But knowledge does not appear to be separate from you. And if you are a material (insentient) object then without knowledge how do you think of the nature of self? This does not seem to be possible. And you say that Brahma is separate”, so whether you yourself are that separate Brahma or someone else is? If you yourself are, then your knowledge which belives that "I am Brahma", is the function of the mind only, it is not separate from the mind and believing I-ness i.e., belief of self is found in oneself only. In a separate entity, one cannot develop the feeling of oneness. If Brahma is separate from the mind, then why does the knowledge of mind-form establish oneness in Brahma? And if Brahma is an entity separate from you then why do you believe oneness with Brahma? Hence, give up your fallacy and know that as the touch, etc. senses are the nature of the body so those are lifeless (insentient) but the knowledge which is caused through them is the nature of the soul. Similarly, the mind also is a heap of subtle particles of matter and is a part of the body only. The knowing activity and the feeling of sex,