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MOKSHA MARG PRAKASHAK
from several objects, is meditation; such differentia of meditation also is possible in this state of self-realisation.
Further, it is stated in the following verse of Samyasara Natak: वस्तु विचारत ध्यावतै मन पावै विश्राम । T9-Fala je 3540, 36H 4147 AT ! :
Meaning: On meditating upon the nature of the substance the mind gets rest(i.e., Upayoga gets relaxed after ascertainment of the self-substance) and by engrossment of Upayoga in the self-soul, spiritual bliss is experienced. Such a state is called the state of selfrealisation.
In this way, the engrossment of Upayoga in the nature of selfsoulis not without the instrumentality of mind. Hence, Swaanubhava (self-realisation) is also said to have generated through mind. Thus, there is no contradiction in stating self-realisation to be Ateendriya, supersensory, or to be generated through mind. The difference lies in the viewpoints.
Further, you wrote that “The soul is Ateendriya (supersensory), therefore, it can be realised by supersensory means only". But the mind is instrumental in knowing the immaterial substances also, because the object of Mati-Shrut Jnana is stated to be all (material & immaterial) substances. The same is stated in Tattvarthasutra also:
wasafiament gataudutag" ( 1/26 ) i.e., the range of sensory knowledge and scriptural knowledge extends to all the six substances but not to all their modes.
Further, you have raised the question of Pratyaksha (direct) and Paroksha (indirect) in context with right belief. But direct and indirect are not the kinds of Samyaktva (right belief) In fourth Gunasthana, Kshayika Samyaktva (destruction type of right belief) similar to that of Siddha (liberated soul) can be evolved, therefore, Samyaktva is only of right belief form. That Jiva can be found even indulging in auspicious-inauspicious acts. Hence your statement that the Nishchaya Samyaktva (real right belief) is Pratyaksha (direct) and Vyavahara Samyaktva (conventional right belief) is
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