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 206

CHAPTER-V
God and a big God would be found in the liberated state also, but this is not possible.
171
Yet, another type of Moksha is described thus: "In Vaikuntha (liberated state) there is a light (Jyoti) similar to the flame of a lamp; there in that light this light, gets united. So, this concept, too, is wrong. The light of the lamp is of material and inanimate form; how is such kind of light possible there? And on union of one light with the other light, whether this light (Jyoti) exists or gets destroyed? If it remains existing then the light (Jyoti) will go on increasing then there will be decrease-increase in the light (Jyoti).and if it gets destroyed then how can such an act be believed to be worth achieving due to which our own existence gets destroyed? Therefore, this concept also is not possible.
One other form of Moksha is this: "The soul is Brahma only; on destruction of Maya's (illusion) cover, liberation gets manifested". So, this concept also is wrong. When he was under the cover of Maya, then was he one with Brahma or separate from him? If he was one then Brahma himself became Maya (illusion) and if he was separate then on destruction of Maya he gets united with Brahma; thereafter, his separate existence remains or not? If it remains then the omniscient would definitely be knowing his existence to be separate; then you should say them to have got united due to their meeting together, but from spiritual or realistic point of view they are not united. And if his existence is lost then who would like to get his own existence destroyed? Therefore, this concept too is not maintainable.
Yet, another kind of Moksha is advocated by many people thus: "On destruction of intellect, etc. Moksha is attained". It means the knowledge did not remain dependent on mind and senses, etc., which are the limbs of the body. This statement is possible on eradication of sex, anger, etc., impure dispositions and if the sentience is also believed to have ended there then how can the inanimate condition like stones, etc. be accepted as beneficial? Moreover, by adopting good means, the knowledge increases, then on adopting much better means how could the destruction of the act of knowledge be acceptable? And in the universe, the greatness of materialism (inanimateness) is not more than the greatness of the consciousness (animateness). Therefore, this concept also is not true.