Apoorva Avasar

SR No.: 007621
Original Sutra Author: N/A
Author: Manu Doshi
Publisher: Manu Doshi
Publication Year: 2006
Total Pages: 22
Language: English
Classification: Book_English, Spiritual, & Worship
File Size: 197 KB

Page 21

moves on. That movement is necessarily upward. That is the innate nature of soul. Its movement in different directions during the worldly life is due to the impact of Karma. Once that impact is removed, the soul adopts its natural upward movement and reaches the top of universe.
The scriptural texts mention four reasons for such ascent. One is continuing of the activity (Poorva Prayog) by the thrust applied earlier. This can be exemplified by a potter's wheel. The potter moves the wheel until it catches enough speed. Then he gives up, but the wheel continues to move by the motion applied to it. Another is the loss of weight. For instance, a gourd vessel covered with mud goes down the water by the weight of the mud. As the mud is removed by the impact of water, the vessel comes up. The third is castor seed. As the seed ripens, it forces itself upward out of the pod. The fourth is a flame, which always points upward.
All these examples are applicable in upward movement of the liberated soul. The impact of thrust has been explained above. Like a muddy gourd, the worldly soul was burdened with Karma. As Karma gives way, the soul becomes lighter and therefore goes upward. Like a ripened castor seed the liberated soul is ripened and hence moves upward. Like a flame, it is soul's innate nature to go upward. As the flame is fixed to the lamp, the worldly soul was fixed to the worldly order. Since it is now freed from that, it goes upward and settles at the top of universe. Since there is no Dharmästikäy beyond that point, the movement of the soul stops at that level and it blissfully stays there forever.
That blissful state has a beginning, but no end. This concept may seem to be militating against the principle that every beginning must have an end. But the beginning has been mentioned here in the sense of full manifestation of blissful capability. The soul is inherently imbibed with bliss, but it is not manifested so long as the soul remains under the impact of Karma. Since that impact now stands removed, the inherent bliss becomes manifest. Moreover, as the bondage of Karma is not going to recur, that bliss stays forever.
Now the question would be 'Does the soul do anything in the state of liberation or does it stay inactive? The total inactivity denotes a lifeless state. As such, if it is contended that the liberated soul does not do anything, that would be equivalent to treating it as lifeless. Consciousness is the negation of lifelessness. Since consciousness is the nature of soul that can never be given up. That denotes the property of perceiving and knowing, and the liberated soul continues to exercise that capability. The stanza therefore states that in the liberated state the soul continues to experience its infinite perception and infinite enlightenment.
20) Je Pad Shri Sarvajne Dithun Jnänamän, Kahi Shakya Nahin Pan Te Shri Bhagvän Jo; Teh Swaroopane Anya Väni Te Shun Kahe? Anubhavgochar Mätra Rahun Te Jnän Jo. Apoorva.
That is the state perceived by the omniscient in their enlightenment, but which even the Lords could not state in words. What can any one else say about the state, which can only be experienced? When?
The liberated state is beyond description. Even the Lords could not fully describe it in words. The bliss of liberation is experiential and cannot be expressed in words. The words are mere Pudgal particles, which are invariably unconscious, while bliss is conscious. It is obviously not possible to express the conscious bliss in terms of lifeless Pudgal. Even the omniscient Lords in the thirteenth stage cannot adequately do that.
It is said that only an infinitesimal part of what the Lords experience is expressed in words. Such inability to express a pleasant experience is termed as 'Gungano Gol', which means experience of sweet by a mute. If a mute tastes a sweet, he knows its relishing taste, but being a mute, he cannot express it in words. Similarly, it is not possible even for the Lords to adequately express the blissful experience of the liberated state.
Moreover, only a part of what Lords express can be held by their Ganadhars (Lords' lieutenants) and what Ganadhars express is only partly grasped by their pupils. That shows the inability of others to describe the state of liberation. The stanza therefore states that it can be known only by experience.
21) Eh Paramapadpräptinun Karyun Dhyan Mein, Gajä Vagar Ne Häl Manorathroop Jo;