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
feeling of I-ness in the self- nature in various ways. On evolution of such thoughts as- "I am Chidaananda (full of sentience & bliss), I am Shuddha (pure), I am Siddha (liberated) etc., a wave of bliss arises in natural course, horripilation takes place; thereafter, such thought also disappears and the Upayoga gets fully engrossed in the pure conscious nature of the self-soul (Chinmatra-Swaroopa). There, all dispositions firmly get concentrated in conscious nature, even the thought of perception, knowledge, etc. and of Naya-Pramana etc. disappears.
The sentient nature of the self (Chaitanya-Swaroopa) was determined through thought activity (Savikalpa state); he engrosses his Upayoga in the same with such concentration that the difference between the meditator and the object meditated on disappears. Such a state is called the state of Nirvikalpa Anubhava (self-realisation in unwavering state of Upayoga). The same is stated in the great book Naya-Chakra:
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Meaning: First of all one should ascertain the nature of pure soul through Naya & Pramana (partial and comprehensive viewpoints) during reflection on Tattvas. Thereafter, during the state of self-realisation, there is no place for Naya & Pramana, i.e., there arise no thoughts of Naya and Pramana; because it is the time for direct self-realisation.
For example, at the time of purchasing the jewels, several thoughts prevail but when we put it on the body then the thought activity stops and only the joy of wearing it is experienced. In this way, the state of Nirvikalpa-Anubhava (self-realisation devoid of rambling state of thoughts) is evolved through the thinking process (Savikalpa state).
And the knowledge, which was functioning through five senses and mind, the same knowledge, by getting disengaged from all directions, got engrossed in the nature of self-soul only in this Nirvikalpa-Anubhava (rambleless state of self-realisation). Because that knowledge is of Kshayopashama form (i.e., knowledge evolved