આજ નો દિવસ : વિક્રમ સંવત   ૨૦૭૪  ( નેમિસૂરિ સંવત  ૬૯ )  માગશર સુદ છઠ શુક્રવાર   Dt: 24-11-2017



દોડતા તા ત્યારે લાગતું એવું, આપણા જેવો કોઈ સમર્થ નથી, સહેજ નવરા પડી જોયું ત્યારે, ખબર પડી, જે દોડ્યા તેનો કોઈ અર્થ નથી…

LIBERATION (MOKSH)


 On account of the removal of the causes of bondage as also on account of the dissociation of the bound karmas, there takes place the total and absolute dissociation of all karmas. This is liberation. In liberation the soul is lotally and absolutely free from all karma& and consequently established in its pure and pristine state. To move upward on the total and absolute iremmoval of all the karmas is the nature of soul. We have already given an instance of a gourd to explain this phenomenon. Moving upward when Ihe soul reaches the end of the universe, it stops there and rests there. It cannot move further upward because beyond the upper limit of the universe there is no medium of motion, an assisting cause of motion, there. Nor can it move back downward, because it has no weight, nor sideways, because it is devoid of any urge generated by karmas.In the state of liberation the soul is absolutely free from all karmas, the hampering and defiling adjuncts. And consequently it does not have body, sense-organs and mind altogether. So, bliss or happiness that the liberated experiences is riot conditioned and perverted by them. It is eternal, infinite and pure. It is indescribable and matchless.

All sensual pleasures taken together of all the three worlds are nothing before the highest natural bliss of the liberated. Some have doubt in their mind: How can there be any pleasure or happiness in the state of liberation because in that state there is total absence of all the means of sensual pleasure? In liberation, there are no gardens, no women, no vehicles, no sweet dishes, etc. But how can we forget that all the miseries a soul experiences in the world are due to its desire for sensual pleasures? Afflictions due to desire for sensual pleasures are the only afflictions that we. find in the world. The reason why we enjoy sweet and delicious dishes is that we are afflicted with hunger. When one's belly is full, one does not like even the nectar-sweet food. We do not like to wear in scorching heat of the summer sun those very clothes which we like to wear in winter to remove sufferings due to cold. One who has sat for long, wishes to walk. And one who is tired of walking, wishes to sit and rest. Enjoyment of sensual pleasures at the end'appears as unfavourable as it has appeared favourable in the beginning. How queer are the events in this world? Do I he objects that we regard as means of happiness produce any positive happiness besides some relief? When a suppurated boil bursts we experience relief. But that is no real positive happiness. It is merely subsidence of pain.

The pleasure we experience in sensual enjoyment is nothing but subsidence of pain and distress.1 And how long does this sensual pleasure continue? It is perishable. It is momentary. Within a moment it disappears and again a whirl-wind of miseries, afflictions and distresses rises. And that slight sensual pleasure is not a positive state of happiness, but simply a negative condition of the absence of misery. Again, it is always mixed with grief and sorrow. Are there in this world only a few distresses and agonies due to attachment and aversion? Are there only a few griefs caused by desires arid anger? Are there only a few attacks of diseases and sorrows? Are all these situations pleasant? Is the degree of distress and dissatisfaction not infinite times more than that of peace and satisfaction?One who is suffering from eczema, experiences pleasure in scratching skin affected with it. Others do not have any desire to scratch skin, nor do they experience pleasure in doing so. Similarly, those who are afflicted with desires arising from delusion or nescience find pleasure in activities inspired by it. But how can others (i.e., those free from delusion, nescience and hence from attachment, or the liberated ones) find pleasure in such activities? Sensual pleasure experienced in the enjoyment of worldly objects is like the pleasure experienced in scratching skin affected with eczema. The liberated souls, who are completely cured of the disease of delusion, always remain blissfully engrossed in their pure natural state. Such bliss as is there in the absolutely pure state of soul (i.e., in liberation) is ultimately real, perfectly pure and completely unmixed with sorrow. The Indian philosophers have given to such supreme souls as are absolutely pure, supremely blissful and perfectly luminous (i.e., omniscient) various names, viz., Suddha (the Pure), Buddha (the Enlightened), Siddha (the Perfected), Niranjana (the Unstained), etcLiberation is attained through human body only. Heavenly gods are by nature lacking in restraint. So, it is not possible for them to attain the supreme state of liberation directly from their state of godhood. All worldly souls are divided into two, viz., the bhavyas and the abhavyas. The bhavyas are those who are capable of attaining liberation, whereas the abhavyas are those who are not capable of attaining liberation.