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totally separated or detached from all other substances, sentiments (or emotions or passions), all other associations, areas (places or spaces) and time. In letter no. 54 he has however emphatically declared that there is only one path to Mokșa and no other. In Upadēšachāyā he tells us a very important and simple theory in very few words. He says that, the knowledge of the soul unfolds when it is free from attachément, repulsion and delusion (rāga-dvesa and moha). One can attain emancipation anywhere and in any condition only if and when attachment repulsion and delusion vanish. If one is not free from them and from ignorance; one will not be liberated, even if one abandons the whole world and dries like a wood by practising penance. In Upadeśachāyā part 9, in a query as to what is mokşa, he replies, “Mokșa is the soul acquiring its purest state, by getting freedom from ignorance and all karmas, and acquiring unfoldment of knowledge. In Upadeśa-chāyā-10, he defines “knowledge” as knowing soul in a comprehensive manner, and darśan” as a comprehensive experience of the soul; and "conduct" as a stable soul. These are simplest possible definitions of the three jewels (ratnatraya), samyak darśana, jñāna and caritra.
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