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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490
MOKSHA MARG PRAKASHAK
Now, answers to the questions relating to direct & indirect states of self-realisation are being written as per my understanding. There, first of all I am writing about knowing the nature of selfrealisation.
The soul substance (mundane being) is a misbeliever (Mithyadrishti) since eternity. There, the false belief is the name of the belief contrary to the nature of self and nonself. And whenever Tattvartha-Shraddhana form of right belief of self-nonselfis evolved to any Jiva by subsidence, destruction or destruction cum subsidence of Darshan Moha karma, then that Jiva becomes a true believer. Therefore, in the belief of self and nonself, the real right belief of the form of belief of pure soul is included.
Further, although a Jiva does not possess the belief of selfnonself but possesses belief in Deva-Guru-Dharma as described in Jina's religion and believes in seven Tattvas and does not believe in Deva etc. and Tattvas etc. stated in other (non Jaina) faiths, yet by such conventional right belief (Vyavahara Samyaktva) only he cannot be called a true believer. Therefore, the Tattvartha-Shraddhana which is found along with the discriminative knowledge of the self and nonself alone, is to be known Samyaktva (right belief).
Further, on evolution of such right belief, the Kshayopashama form of knowledge which, in the state of wrong belief, was functioning through five senses and mind in the form of perverse sensory & scriptural knowledge, the same knowledge has now become true knowledge of the form of right sensory & scriptural knowledge. Whatsoever the true believer knows, all that, is of right knowledge form.
If sometimes he (the true believer) knows the jar-cloths, etc. objects even contrarily, then it is the veiled state of knowledge caused by the rise of knowledge-obscuring karma. But whatever Kshayopashama (destruction cum subsidence) form of manifested knowledge exists, all that is right knowledge only. Because in such knowing (the objects) he does not grasp the substances in perverse form. So this right knowledge is the part of omniscience. For example, on somewhat disappearance of layer of clouds whatever partial light appears, all that is the part of light.