Moksha Marg Prakashak

Author(s): Todarmal Pandit
Publisher: Kundkund Kahan Digambar Jain Trust

Page 533

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MOKSHA MARG PRAKASHAK
Upayoga or concentration of thoughts) the knowledge (Upayoga) remains engrossed in knowing the soul only. The second speciality is this that the Upayoga which used to ramble in different thoughts, the same Upayoga is now engrossed in the nature of self-soul by merging its identity in it.
On evolution of such specialities, some such inexpressible unique bliss is experienced of which even a minutest part is not experienced in enjoying carnal pleasures; therefore, that bliss is called supersensory (Atteendriya).
Question: Even if in the state of self-realisation, the soul remains Paroksha (indirectly known) only, then howis self-realisation described in the books to be Pratyaksha (directly known)? In the earlier quoted verse also, it is stated that I cael 36a FEET, how is it so?
Answer: In the state of self-realisation, the soul is Paroksha (known indirectly) only, the soul's Pradeshas(spatial units) and shape are not visible, but by engrossment of Upayoga in the nature of the self-soul, the self-realisation, which is evolved, is called direct selfrealisation (Swaanubhava Pratyaksha). The true believer does not know the taste of self-realisation by Agama-Anumāna etc. Proksha Pramāna(scripture-inference etc. form of indirect knowledge), rather he himself experiences the taste of self-realisation. For example, some blind person experiences the taste of sugarcandy; there, the shape, etc. of sugarcandy are Paroksha (indirect or not visible) but the taste experienced through the tongue is Pratyaksha (direct); similarly, in the state of self-realisation the soul is Paroksha (indirect or not visible) but the taste experienced through pure dispositions is Pratyaksha (direct).
Or that which is like Pratyaksha (direct) only, is also called Pratyaksha (direct). For example, people say- "We saw directly a particular person in dream or in meditation”. There, in fact, nothing is seen directly, but identical to direct, we really saw like Pratyaksha (directly seen); therefore, it is said to be Pratyaksha. Similarly, in the state of self-realisation, the soul is really known like Pratyaksha; therefore, by this logicif we say that soul also is known directly, then there is no fault. The statements are made in different ways;