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

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MOKSHA MARG PRAKASHAK
the modificational (Paryaya-drishti) point of view, then presently you are having impure modifications; how do you then believe yourself to be pure?
Further, if you believe yourself to be pure from the potentiality point of view then you should believe that “I am capable to become so.” Why do you believe “I am so”.? Therefore, contemplating oneself to be in pure form is a fallacy. Because, if you consider yourself to be like Siddha God then whose is this mundane state? And if you possess omniscience, etc. (presently) then whose are these states of sensory knowledge, etc.? And if you consider yourself to be devoid of Dravya-karma and No-karmas (body, etc.) then why is not the full manifestation of knowledge, etc. (in you)? And if you are having beatitude then what else remains to be done? If you do not have the miseries of brith-death, etc. then why do you experience misery? Therefore, believing the existence of some other states when other different atates are found is fallacy.
Question: How is then the discourse of meditating on the pure soul given in the Shastras?
Answer: Purity of soul is described in Shastras from two angles - the substantial point of view and the modificational point of view. There, from the substantial point of view the separateness from other non-self substances and inseparability from one's own intrinsic attributes (qualities) is termed as purity. And from the modificational point of view the elimination of alienated (impure) dispositions is termed as purity. So, in the meditation of soul's purity, the purity from the substantial point of view is admonished. The same is described in the exposition of Samayasara: "ya VAGOURTHI zi fuvarorIUTATIT: Frutart" This means that the soul is neither passionate (Pramatta) nor dispassionate (Apramatta). So, this alone is described to be pure being adored to be as separate from the attributes of all other non-self substances. Further, in Samayasaraitself it is stated so: "44100 yenu THE GI" This means-"Such unpolluted realisation is pure which is unaffected by all forms of cases (karakas) like doer (karta), deed (karma), etc. and is one with the indivisible knowledge form of self-soul”. Hence, you should know