RAHASYA-POORNA
CHITTHEE
(A spiritual letter)
-(Written by
Acharyakalpa Pt. Todarmalji, Jaipur)
Situated in the great
auspicious town Multan Nagar of all accomplishments, honorable coreligionists
deserving various (commendable titles and possessing deep spiritual interest
Shri Khan Chandji, Gangadharji, Shripalji, Siddharthadasji and all other
coreligionists!
Please accept words of
high reverence and prosperity from Todarmal.
I am enjoying possible
degree of happiness. I pray that you may also evolve natural bliss through
self-realization of Chaitanya- the embodiment of knowledge and bliss.
Further, you had
written a letter to brother Shri Ram Singhji Bhuwanidasji. Other
co-religionists conveyed to me the contents of the same from Jahanabad.
Dear brother! person
like you alone could raise such questions. In the present time, very few
people are found having deep interest in spiritual discussions. Blessed are
those who even talk of self-realization. The same is stated here:
Tatprati
preetichitain yain vatarpi hi shruta
Nishchitan sa
bhvaidbhvyo bhavinirvan.bhajnam
-----Padyanandi
panchvinshtika, Aikatvasheeti 23
Meaning: The Jiva who
had even listened to the talk of this sentient-natured soul with joyful mind,
he assuredly, is a Bhavya (capable potential soul). In a short period of
time, he will definitely attain liberation.
According to my
knowledge, I am writing answers to the questions raised by you. You should
ponder over them and you should continue writing letters containing
discussions about soul and scriptures. Meeting face to face may materialize
sometimes in future. I urge you to make constant effort for self-realization.
Now, answers to the
questions relating to direct & indirect states of self-realization are being
written as per my understanding. There, first of all I am writing about
knowing the nature of self-realization.
The soul substance
(mundane being) is a misbeliever (Mithyadrishti) since eternity. There, the
false belief is the name of the belief contrary to the nature of self and
nonself. And whenever Tattvartha-Shraddhana form of right belief of self-nonself
is evolved to any Jiva by subsidence, destruction or destruction cum
subsidence, destruction or destruction cum subsidence of Darshan Moha karma,
then that Jiva becomes a true believer. Therefore, in the belief of self and
nonself, the real right belief of the form of belief of pure soul is
included.
Further, although a
Jiva does not possess the belief of self-nonself but possesses belief in seven
Tattvas and does not believe in Deva etc. and Tattvas etc. stated in other
(non-Jaina) faiths, yet by such conventional right belief (Vyavahara Samyaktva)
only he can not be called a true believer. Therefore, the
Tattvartha-Shraddhana which is found along with the discriminative knowledge
of the self and nonself alone, is to be known Samyaktva (right belief).
Further, on evolution
of such right belief, the Kshayopashama form of knowledge which, in the state
of wrong belief, was functioning through five senses and mind in the form of
perverse sensory & scriptural knowledge, the same knowledge has now become
true knowledge of the form of right sensory & scriptural knowledge.
Whatsoever the true believer knows, all that, is of right knowledge form.
If sometimes he (the
true believer) knows the jar-cloths, etc. objects even contrarily, then it is
the veiled state of knowledge caused by the rise of knowledge-obscuring
karma. But whatever Kshayopashama (destruction cum subsidence) form of
manifested knowledge exists, all that is right knowledge only. Because in
such knowing (the objects) he does not grasp the substances in perverse form.
So this right knowledge is the part of omniscience. For example, on somewhat
disappearance of layer of clouds whatever partial light appears, all that is
the part of light.
The knowledge, which
is functioning in the form of right sensory knowledge and right scriptural
knowledge, by the process of gradual increase, assumes the form of
omniscience; from the viewpoint of right knowledge, both are of the same
category.
Further, the
functioning of the dispositions of this true believer is of two types-Savikalpa
(rambling) & Nirvikalpa (non-rambling, fixed). There, that disposition which
is engaged in passional acts or in the activities of worship, charity, study
of Shastras etc. is to be known as Savikalpa (rambling, not fixed).
Question: How is
right belief (Samyaktva) found existing when the dispositions indulge (ramble)
in auspicious-inauspicious forms?
Answer: An accountant
of a firm acts on behalf of its owner. He also states such acts to be his own
and in this process becomes happy-unhappy also. While performing such
activities, he does not think of the separateness of his own identity from
that of the owner, but in his inner heart, he maintains the belief that this
is not my work. Doing such activities (with such feelings & belief) that
accountant is honest. If by stealing the wealth of the owner, he considers
such wealth to be his own, then the accountant is a thief. Similarly, the
true believer while indulging in auspicious -inauspicious activities &
dispositions in the state of the rise of karmas might get absorbed in those
dispositions, nevertheless, in his inner heart, he entertains such belief that
this is not my work. If he believes the bodily activities of observance of
vows, continence, etc. also to be his own, then he is a misbeliever. So, such
are the Savikalpa-Parinama (rambling dispositions).
Now the process of
attaining Nirvikalpa-Parinama (non-rambling state of thoughts and
dispositions) through Savikalpa (rambling state of thoughts and dispositions)
is being described.
The same true believer
sometimes strives for meditating on the nature of the self-soul; there firstly
he discriminates between the self and nonself, determines the nature of his
soul only as the lighthouse of sentience devoid of Nokarma (body etc.), Dravya-karma
(Karmic matter) and Bhava-karma (psychic dispositions); afterwards the thought
of nonself objects also disappears; only the thought of the self-soul
continues. In such state of thought, he establishes the feeling of I-ness in
the self-nature in various ways. On evolution of such thoughts as- �I am
Chidaananda (full of sentience & bliss), I am Shuddha (pure), I am Siddha
(liberated) etc., a wave of bliss arises in natural course, horripilation
takes place; thereafter, such thought also disappears and the Upayoga gets
fully engrossed in the pure conscious nature of the self-soul (Chinmatra-Swaroopa).
There, all dispositions firmly get concentrated in conscious nature, even the
thought of perception, knowledge, etc. and of Naya-Pramana etc. disappears.
The sentient nature of
the self (Chaitanya-Swaroopa) was determined through thought activity (Savikalpa
state); he engrosses his Upayoga in the same with such concentration that the
difference between the meditator and the object meditated on disappears. Such
a state is called the state of Nirvikalpa Anubhava (self-realization in
unwavering state of Upayoga). The same is stated in the great book
Naya-Chakra:
Tachchan.san.
kalai smyam bujjhaihi jutimaggain.
Nrai arayen.samyai
pachchkkhoan.uhavee jmha 266
Meaning: First of all
one should ascertain the nature of pure soul through Naya & Pramana (partial
and comprehensive view-points) during reflection on Tattvas. Thereafter,
during the state of self-realization, there is no place for Naya & Pramana,
i.e., there arise no thoughts of Naya and Pramana; because it is the time for
direct self-realization.
