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Letter 24 And in the end leave behind that road as well and actually enter my house. And once I have this full knowledge and have total faith in it and after that, when I take my first step towards my house then it can be said that my knowledge and belief about the township are proper. And once 1 enter the house and enjoy the bliss in the house then that knowledge and belief and my conduct will be manifested in its fullest capacity or will bloom fully, and I will achieve infinite bliss for ever.
Now we will apply this example to our theory of seven principles.
In this cosmos there are infinite substances Jeev, Pudgal, Dharma, Adharma, Akash and Kaal. All these substances are complete in themselves. They have infinite number of attributes. But since each of these Dravyas is existing in its own Chatushtaya i.e., its own Dravya, Kshetra, Kaal and Bhava, I can not enter into any of them.
I am also a Dravya full of infinite attributes and exist in my own Chatushtaya of Dravya, Kshetra, Kaal and Bhava. Nobody else can enter in my own Chatushtaya.
The roads which lead this Jeev into the vicious cycle of birth and death and make it roam around aimlessly in various forms of existence, are full of hazards and difficulties. Apart from these there is another path which is called Moksha Marga. By following it, I can enter my own
Moksha Mahal or ultimate goal. By leaving that road behind I can reside *: in my home permanently.
After acquiring this knowledge from the scriptures when I will take the first step towards my house of Swa Dravya and come on the Moksha Marga. Or in other words when I will attain Samyaktva from that point onwards, my Dnyan, Shraddha and Acharan, (my knowledge, belief and conduct) will be true and proper. And further after taking this path I will reach my home and then enter it and start residing in it and thereby enjoy the total and ultimate Bliss. Only then my Shraddha, Dnyan and Acharan will be fully bloomed.
I am an independently existing substance having my own identity. All the other infinite Jeevas other than me and other five substances are Ajeev Tattva which are worthy of knowing only i.e. Dnyeya.
Dnyeyat means only worthy of knowledge, I can just know them. This is the only relation I have with them. And if one considers or believes that since they are worthy of knowing it is proper just to keep on knowing them, then it is his fallacious thinking or belief. It is not enough or proper just to know about Ajeev Tattva.
But to know that I can not enter any Ajeev Tattva nor can any of them enter into me; there is no corelation between me and them what so ever, there can not be any exchange of give and take or they can not be
