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100
MOKSHA MARG PRAKASHAK
Question: How would it be feasible to know without the body,
etc.?
Answer: In the presence of sensory knowledge, one was not able to know the objects without physical senses, etc.; now such characteristic got manifested that even without physical senses knowing of objects takes place.
Question : In Siddha state, knowing would be taking place in the same manner as the mundane beings know the touch, etc. through mind and would not be in the manner in which the mundane beings know through touch and tongue, etc. ?
Answer : It is not so; because on remembering, etc. through mind, one knows a little indistinctly. As in mundane state, one knows clearly the touch, taste, etc. through the sense of touch, tongue, etc. by touching, taking taste, smelling, seeing and hearing, even infinite times more clear than that is known here in siddha state.
The difference is only this much that there in mundane state one used to know on getting contact between senses and the objects, whereas here in Siddha state similar knowing takes place in spite of the objects remaining far off; this is the excellence of the power of knowledge. Further, he (the mundane rational being) wanted to know some objects of past, future and the unmanifested through the mind; now (in Siddha state) he knows the substance, place, time and dispositions (traits) of all kinds of substances simultaneously from beginningless to endless period; nothing remains unknown for which the desire of knowing may arise. In this way, one should know the absence of misery and its causes in the Siddha state.
Further, (in mundane state) owing to the rise of Moha (deluding karma) perverse belief and the passional dispositions used to arise, all those got totally destroyed (in Siddha state); consequently, the misery also ended and because the causes of these (misbelief & passions) are destroyed, therefore, the causes of misery have also got destroyed. The absence of those causes is being explained here :
On having realised (known) the true nature of all the substances, how can there remain the perverse belief of the form of disbelief in
Tattvas ? Nothing remained harmful, the censurer himself gets Jain Education International For Private & Personal Use Only
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