Spiritual Enlightenment

Author(s): Yogindu Deva, A N Upadhye
Publisher: Radiant Publishers

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Spiritual Enlightenment
established in equanimity (sama-bhava) (1.35). Moha (infatuation or delusion) is caused by perverted view (mithyatva) and passions (kashaya). All pain or suffering is due to infatuation (II.111), greed (II.113) and attachments (II.115). Hence, it is only when delusion is destroyed that samyagdarshan (right perception, vision or insight) is attained (1.85)
Yogindu's discussion of Punya (merit) and Papa (demerit) also contains some interesting points. He argues that both of them are caused by delusion and that the soul that does not treat them alike suffers misery. (II.55) The wise, he adds, say that even demerits or sins (papa) are beneficial because the painful experiences resulting therefrom drives jiva(living being) towards Dharma (righteousness) or virtuous path and at the same time gives rise to an inclination to work for and seek liberation, viz. Moksha (II.56) Punyas (merits) are not beneficial as they lead to prosperity, prosperity leads to vanity and vanity to intellectual perversity which, in turn, leads to sin. Therefore, merits are not desirable. (II.60) Devotion to Gods (deva), scriptures (Shastras) and saints (guru) leads one to merit but never to the destruction of Karmas. (II.61)
Worship (vandana), self-reprobation (ninda) and repentance with correction (pratikramana), Yogindu stresses, bring punya. Therefore, a man of knowledge will not devote himself to these by leaving meditation on the pure and holy Atman (Shuddhopayoga), the embodiment of knowledge (II.65). Pure manifestaion of consciousness is ideal because it is attended by self-control, character, righteousness, right perception or vision, knowledge and destruction of Karmas (II.67); it is Dharma (II.68) and it is the unique path leading to liberation (II.70). Auspicious manifestation of consciousness leads to piety, the inauspicious one leads to impiety, and the pure one, which is free from both, is immune from Karma. (II.71)
The path to liberation, Yogindu argues, does not depend on any mystic syllable or mystic practice (I.123*3). The souls attain liberation through Right Vision or Perception, Right Knowledge and Right Conduct, which really speaking consist