Mokshamala

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 61

Knowledge denotes making out the nature of a thing. The following questions would arise in that respect.
What is the essentiality of knowledge? If it is essential, what are the means of gaining knowledge? In case the means are there, are the location, time and mode conducive to gain knowledge? If they are conducive, how long are they going to remain conducive? In order to go deeper, we can ponder over the following questions: What are the main types of knowledge? What are its sub-types? What is worth knowing? What are the means of knowledge and what are the ways to get the same? What is the utility and outcome of knowledge?
1) Let us first consider the essentiality. Under the impact of Karma the worldly soul has been moving since infinity within the four states of existence prevailing in the universe that extends over 14 Rajjus (Virtually unfathomable unit of measurement). It has repeatedly undergone, for inordinately long periods, the misery of Nigod (Infinitely minute state of existence), of infernal abodes etc. where there is absolutely no scope for happiness; it has borne that unbearable pain repeatedly, say infinitely. As the consequence of its Karma it has been wandering and bearing the heat of pain. That wandering is caused by knowledge-obscuring and other infinitely painful Karmas. Thereby the soul does not realize its true nature; it stays fascinated by the sense objects and conceives of the deluding state as its nature.
The outcome of all those factors has been to bear the infinite misery in infinite ways. However disliking the frightful pain may be, the soul has been infinitely bearing it since infinity on account of Karmas arising out of ignorance. As such, it is absolutely necessary to gain knowledge so as to avert ignorance etc.
Lesson 78: A few words about knowledge, Part 2
2) Now let us consider the means of gaining knowledge. The perfect knowledge cannot be attained in a state with imperfect capabilities. It can be attained only in the human body equipped with well developed six physical and mental capabilities (Body, respiration, sense organs, food intake, speech and mind, which are termed as Paryäpti). Here the question may arise that there are innumerable souls holding human bodies; why are they not attaining self-realization? The reply is that they would not have heard the pious words of fully realized beings. There is no impact without listening and no faith without the lasting impact. How can there be attainment of realization, where there is neither impact nor faith? In addition to human embodiment it is therefore necessary to gain the means in the form of omniscient Lords' words and faith therein.
It is not possible to come across the words of omniscient Lords in non-karmic lands (Where the living beings depend upon the natural bounty and do not have to endeavor for livelihood) or in non-Aryan (uncivilized) societies. Birth in an Aryan society is therefore a means. Moreover, in order to have faith or even to get right instructions it is necessary to have the contact of a disentangled Guru. The birth in a family holding wrong perception is a handicap in attaining self-realization. Differences in religious belief are very harmful. The people tend to accept the philosophy obtaining in the family tradition as true. That also comes in the way of realization. As such, good family also is a necessity. In order to gain those means one should be fortunate to have the meritorious Karma (Wholesome Karma leading to further wholesome one). This much is to be said about the means.
3) In case the means are available, let us consider whether location and time are conducive. Karmic lands like Bharat (India), Mahävideh etc. and particularly Aryan lands are the right places. Dear truth-seekers, you are in Bharat, and that is a conducive factor.