Karma Theory of Jains

         Introduction

In Indian philosophies karmas have been recognized by quite a few of them as the causal agency for the fruition of good or bad occurrences for any person. Perhaps karmas can be called as an accountant of the deeds carried out by a person. In Hindu mythology Chitragupta has been entrusted with the task of keeping record of the person’s doings. At the end of his life, his record is checked from a written account and then accordingly he is sent to heaven or hell to face the consequences of his doings. Probably this was one way of  ensuring that people follow the righteous path. On the other hand it seems logical that there should be some higher purpose in life than merely eating and drinking. Hence people had to have certain goals to pursue. In that context karmas acted as imaginary enemies against which a person had to be constantly battling to overcome them so as to gain desirable riches in the next birth. It may be added that karmas also served the purpose of an  enemy who can be blamed for all the miseries which befell upon a person. Although it is rarely seen that karmas are given the credit for the good happenings for the person. At that time people give credit to their acumen and effort.

                In Hindu philosophy  karmas are recognised and accepted as responsible for the happenings in a person’s life, however it is quite vague as well as contradictory. The trouble is that if we accept karma as accountant of the good or bad deeds , then we have to accept that the person was independent to do that deed with free will. If this is so then what is the role of God ? Since, on the other hand it is believed that a person enacts the wishes of God. Further , how the same person could pray to God to forgive him for the deed , and not punish him. Because if pleasure of God were so simple to attain , then what about the wronged side ? Would he not complain of bias to the God ? Therefore even though karmas are accepted as imaginary accountant to the deeds, the details are not really available.

                In Jain philosophy the Karmas serve the purpose of God of Hindu philosophy. They are the accountant of the person’s deeds and also entrusted with the task of meting punishment ruthlessly. In fact creator God has no role here since karmas themselves decide upon the quantum and duration of punishment. Further there is no scope of begging  forgivance to the God. If at all , a bad karma can be compensated by good karma , but no other way. If we look carefully , we will find that the theory is quite comprehensive and logical without leaving scope for loopholes. More importantly the Karma theory of Jains preserves the free will of a person for doing his deeds in a beautiful manner. In fact if one goes into the details with an impartial mind , he will be forced to acknowledge that there cannot be any other way of life. No other philosophy is so comprehensive to explain all the events of the universe. Even the objective of life is clearly defined , as well as the path to attain it. The only unfortunate thing is that people have not really applied themselves in examining and understanding it.

                A question which arises generally that if we hold karmas as responsible for cause and effect of any deed then how can a Jiva be independent having free will and by the same logic , how can he get rid of them ? How can Moksha be possible if karmas keep blocking his path to overcome them? This is a very important aspect which has been answered beautifully in Jain  scriptures which makes the entire philosophy very clear and independent. In fact the answer to this question is the essence of Jainism.

                The answer , in brief, is that from beginingless time the Jiva has been having wrong belief , known as Mithyatva. This has resulted in him having false conception about the self, body and others. At no time he has realized his true form and nature. So long as he does not realise his nature, he will continue to be the doer of karmas and would enjoy  the good or bad fruits of his deeds. Once he realizes his true nature  and believes in it, he would not be constrained by Mithyatva and would become a right believer. Subsequently the accrual of karmas would be diminished as he would purify himself by the process of contemplation of the self. This process would continue till he destroys all the karmas attached to him. Therefore the attachment of karmas is subject to his knowledge and faith of  himself. No other external influence is required to overcome the karmas. This destruction of karmas also he can achieve by himself, independently without any assistance. The only requirement is that he has to understand and  realise himself.

                It seems simple but  truly this is the cause of endless transmigration suffered by Jivas . Here the role of karmas is described in some details. 

                                                          What are Karmas ?

                In Jainism alone, the karmas have been defined very clearly. However before knowing Karmas it is important to know Dravyas so that one can get a true overall picture. There are six Dravyas which form the universe. These are six constituents of the universe and there is no other element. These six are  1) Jiva 2) Pudgala 3) Akash 4) Kala 5 ) Dharmastikaya 6) Adharmastikaya

1)      Jiva :  The sentient one which are undergoing transmigration from one birth to other which have no specific form and are non corporeal.  

2)      Pudgala : The insentient corporeal  matter which have the properties of touch, taste, colour, smell, sound  which have the smallest size of atom and joins with each other to form skandha or molecules in aggregate form. These are visible  in large skandha form only.

3)      Akash : This consists of two parts. Lokakash is the universe  in which all Jivas, pudgalas and other five dravyas are existent. This is finite having specific shape. The smallest unit of space is called Pradesh.  Alokakash is space outside the Lokakash which is endless , infinite and in which no other dravya is existent.

4)      Kala : This is the unit of time having the size of one Pradesh. On each spatial unit of lokakash , the kala dravya units are present like jewels. They are responsible for manifestation of all other dravyas.

5)      Dharmastikaya : The single dravya occupying the entire Lokakash  which is responsible for the movement of other jiva or pudgala just as water is for fish.

6)      Adharmastikaya : The single dravya occupying entire Lokakash which is responsible for the rest of other jiva or pudgala just as tree shade for pilgrims.

Now karmas are pudgala matter. However pugala has been divided  into  different  forms depending  upon its size starting from single atom or permaanu to very large size skandhas ( aggregates). Karmas are skandhas of permaanu which are still very small and are invisible . Still they may have infinite numbers of atoms in each skandha. Such karma particles are spread over the entire universe at each and every space. It may be interesting to read about the existence of dark matter as being conjectured by scientists these days. (http://yashkjain.blogspot.com/p/jainism-scientific-look.html) . However it is important to note that karmas as per Jains are physical particles of very small sizes which are filling the universe with their presence. They are so small that they can be present in the space occupied by other Jivas or pudgalas without obstructing each other.

                                                          Do the Karmas affect Jiva ?

                 Before we venture into this topic , it is important to learn that in Jainism the statements are made from two view points which are known as Nishchaya ( Real) and  Vyvahara( Practical). For example a person X is owner of a house. This is a perfectly simple example of practical or vyvahara statement made in day to day life. But if we ask that which part of house really belongs to the Jiva X , the answer is none. Because the house is made of physical matter while Jiva X is just sentient invisible non corporeal entity. Therefore saying that house does not belong to him is real view or Nishchaya statement. Only for the convenience of dealing in day to day existence, such as statement is made and accepted. Therefore the statement though untrue , does serve a purpose. Because in daily life if we want to identify the house, we use the term that the house belonging to Mr X though we know in reality that the house is brick and mortar.

                Similarly if we ask in a hotel to bring a cup of tea, the waiter  brings tea in a ceramic cup , not a cup made out of tea. This is another example of Vyvahara statement which was understood perfectly by waiter and acted upon. In reality he could never bring a cup made out of tea. This is how in daily life , we speak something which implies something else. The purpose of such statement was to get a cup of tea to drink. So long as that purpose is served, it does not matter how it was spoken. However if we take it literally to be as per speech then there is bound to be confusion and difficulty in conveying information.

                   In Jainism these are defined very clearly as nayas or view points. One is vyvahara naya which describes a thing from practical view while, other is Nishchaya naya or real view which describes the reality. It is important to understand which view point is being conveyed since many a times the view point is hidden and implicit. Still every statement is made with a view point by the speaker.

                    If we say that sun has risen because lotus has bloomed , it is a perfectly simple vyvahara statement because we know that lotus blooms only in sunlight while it closes in the night. However did sun cause lotus to bloom ? Just the two things are independent but simultaneous. In reality sun did not touch lotus, nevertheless it was time for it to bloom. Hence in Nishchaya view the lotus bloomed on its own when its time came which happened to be morning. It is important to realise that for an event to occur there may be several entities who may be present at the same time but the event occurs in the material without assistance. When a boy studies an passes exam there  are several entities present like light, books, teacher etc but they are not the cause for boy to pass. It was the effort of boy only which made him pass. The other entities are called Nimitta or catalysts which are present in the happening.

                This is a very important principle of Jainism where a thing is totally independent and owner of its manifestation at all times. The mud only transforms to pot while potter, wheel, water etc are present but are not the cause of mud becoming pot. They are called Nimitta  only. The reason  is that if one entity could change other entity then no entity would retain its original form. The gold would never be seen as gold and it would have transformed into some other material. This is known as the real view or Nishchaya naya which represents the reality. However gold is seen in impure form and potter is seen making the pot. These are practical views or Vyvahara Naya. Together it is known as Pramana or the total knowledge of a thing which includes its all  pure and impure  states.

                This has an important bearing on the function of karmas. If we look at Adhyatma  Shastra like Samaysaar, it says that manifestation of Jiva is independent of karmas and he alone is responsible for his paryaya. On the other  hand if we look at Siddhanta Shastra like Dhavala , it says that karma is responsible for Jiva’s  impure manifestation into states of animal, human , deva or Naraka. This is why an understanding of Nayas or view points is quite essential. Samaysaar represents the Real view in which Jiva dravya can never be impure and it is his manifestation only which can be pure or impure. Dhavala represents the Practical view wherein karmas cause the Jiva to manifest in impure form under its influence. In reality Karma do not change the state of Jiva , however they are present when the state of Jiva is changing hence they are called Nimitta or catalysts whose presence denote the happening of an event. Just as thermometer does not cause fever but does record temperature of body, same way Karmas do not cause impurity but are a measure of the impurity present in the manifestation of a Jiva at given time.

                Normally Karananuyoga or the Siddhanta shastras describe the states of Jiva with respect to the presence of karmas hence they always treat karmas as the causal agency for the states. In reality if Karmas control all the manifestation of Jiva then he can never hope to achieve salvation since karmas would never permit it and there is no karma which causes salvation. The fault actually lies with the Jiva. From beginingless time he has believed himself to be of the form of body and doer of all transformation of matter. This is known as Mithyatva , which is a karma ever present with Jiva at all times. Hence all activities of Jiva are impure and corrupted by the wrong belief which causes future karmas to be accrued of similar nature. This leads to formation of an endless cycle from which a Jiva cannot rid himself. Truly if karmas were really the cause of his wrong belief , he would never ever rid himself from it. Most of the literature describes the influence of karmas in this manner only. Therefore one may tend to think in the same manner. However it is necessary to know the nayas before one should wrongly conclude. The reality is that Jiva himself manifests in ignorant form at all stages and does not make any effort to rectify his belief. At appropriate moment when he makes the effort to understand his own nature, he realizes himself and thus becomes Samyak Drishti or right believer.

                Presently in this article the narration is in practical manner i.e. holding karmas responsible for the manifestation of Jiva but we should keep it in mind that this is just a convenience of description. Karmas function as record keeper or accountant of the manifestation of Jiva. In reality it is Jiva only responsible for his state. Karmas are the nimitta which are present during that manifestation.

                One may wonder that why all this effort is made to explain practical view since it is anyway irrelevant. Why not use the real view all the time. The answer is that no communication is possible without practical view. Since in reality Jiva is always pure hence there is no need for him to attain Moksha either. Nor does he undergo any transmigration or suffering. Practical view only provides knowledge of his ignorance. With karmas as a measure of his spiritual advancement, he can make effort to purify himself of the various ignorances and  desires etc which prevent him attaining his true state. Thus knowledge of karmas help him  in climbing the gradual path of purification.

                From beginingless time Jiva has been bound with karmas all the time  due to which he is continuously endowed with Mithyatva or ignorance and he does not realise his true nature. Further due to influence of karmas he directs his attentions to acts of possessions, enrichment, desires etc which cause accrual of more and more karmas. His true knowledge is obscured and he thrives in thoughts pertaining to possessions only. Never does he experience his true Vitaraga (detached) form so where is the opportunity for him to get rid of influence of karmas.

                With this background we can proceed to description of types of karmas.

                                                                 Types of Karmas

                There are eight types of primary karmas which are further divided into 148 types. However in reality there will be infinite types since every one of them would have finer categories.

1.       Knowledge Obscuring karmas ( Gyanavaraniya) : Karmas which obscure the knowledge. However it is never blocked totally otherwise the Jiva would become same as insentient matter. Hence the lowliest of Jiva which happens to be ekendriya ( one sensed jiva) may have knowledge equivalent to infinite times less than that pertaining to single letter of vocabulary. But lack of knowledge alone is not cause for accrual of more karmas otherwise Jiva would never ever gain knowledge. It is the lack of knowledge accompanied with Mohaniya karma which leads him to acquire karmas of different types. In liberated state all the knowledge is unobscured which leads to omniscience  who has capability to know all elements the universe corresponding to all times, at the same instant. Truly the magnificence of omniscience is beyond description.

2.       Vision Obscuring karma ( Darshanavaraniya) : Karmas which obscure vision. Vision also includes sensing though touch, smell, hearing, taste, besides through eyes. A one sensed insect may just have sense of touch while five sensed jiva has all senses. Fruition of such karmas function like a curtain which blocks the vision and prevents sighting of an object. Even sleep is a form of such karma. In the liberated state Jiva is endowed with total vision i.e. vision of all objects of universe simultaneously.

3.       Karmas causing pain/pleasure ( Vedaniya) :  As the name indicates it is of two types causing happiness or unhappiness to the Jiva. However this happiness or unhappiness is notional and not really in the nature of Jiva. It is under the influence of Mohaniya wherein he may deem a situation causing pleasure or pain. For example eating food may be pleasure but same food may not be enjoyable to another.

4.       Karma causing delusion ( Mohaniya): This is the primary karma which is the cause of all the suffering of all jivas in the form of transmigration since jiva is deluded from beginning. He believes his body to be self and tries to protect and serve it all the time. In lowly forms he cannot even think for himself but he cares for self under this delusion. At higher level of animal, man, heaven or hell resident , he still may perceive himself to be body. Further he may also be deluded under the influence of false teachers.  As part of this karma 25 types of passions are also included. Anger, pride, deceit, greed have four types of levels which thus form 16 types of passions. Further there are 9 types of lesser passions named nokashaya. These are three types of gender, love, hate, laughter, sorrow and aversion. One can perceive them as a sort of colored filter which colors the thoughts of a jiva accordingly, never leaving it to be pure. For example a male jiva thoughts may be pertaining to woman and so on. Never for a moment he is without passions and attachments.

5.       Age deciding karma ( Ayu karma) : How long a jiva would stay in a typical birth is decided by his age deciding karma. This karma is bound in the previous birth itself and upon  death , the next birth is dictated by this karma for his period. Before dying he would definitely bind ayukarma pertaining to next birth.

6.       Naam karma :  This  karma decides the various body features of the jiva and his other attributes. Four types of gati decide where he would be born as animal, human, deva or naraki. Animal form includes insects of lowest form also.

7.       Gotra Karma : This karma decides the type of family the jiva would have at the time of birth. A lower birth would imply a family with poor means, improper eating and drinking practices, with fewer opportunities to realise his own self.

8.       Antaraya Karma: This karma causes obstruction in various acts of jiva , like opportunity to realise self, to practice charity etc.

Thus it can be seen that the karmas are extensively dealt in Jainism to cover every single event that happens in his life.

Karmas are categorized in four ways by their function when they are accrued i.e. when jiva is bound with a specific karma there are four parameters which come into play:

1.       Nature ( Prakriti) : The type of karma  pertaining to one of the eight categories described above is the nature of karma.

2.       Numbers ( Pradesh ): The quantum of karma particles which are attached at a specific instant of time. Generally infinite particles are attached at any given moment.

3.       Duration ( Sthiti ): Once a karma particle is attached, it does not give rise to its fruit immediately. Each karma particle has a certain duration after which it gives rise to its fruit and then withers away as a pudgala permaanu, its job being completed. Typically infinite particles are accrued in a group at any given instant which may have a minimum to maximum duration. Generally the maximum duration only is assigned to the group for that given instant. While karma particles of Mohaniya may have highest duration of 70 koda kodi sagar , the minimum duration may be Antarmuhurta  ( less than 48 mins) depending upon the kind of thoughts being entertained by the jiva.  Ayu karma is minimum of less than antarmuhurta which is 1/18 of the duration  of single breath to maximum of 33 sagar in highest deva or Narak manifestation. Humans/ Animals have maximum ayu of one poorva koti  in karma kshetra.

4.       Intensity ( anubhag) : Each particle has a predetermined intensity with which it would fructify when time comes for it to mature. It could be weak or very intense. Thus there are enormous possibilities varying from lowest to highest. In a given group accrued at any instant there are infinite particles and each have different intensities.

Function of Karmas

                To explain the effect of karmas a typical scenario is envisaged. A person X indulges in anger which gives rise to accrual of 7 types of karmas except Ayu Karma which is bound only at specific moments in life. These 7 types of karmas have different durations as well as intensity. Let us say that an anger generating karma was fructified after 10 years. Now what happens ? For 10 years the karma was lying dormant but now at specific instant it is ready for fruition. As mentioned earlier the karmas and Jiva are independent entities and they really do not effect each other and Jiva alone is responsible for his act. But in practical sense it is described in different manner. Karma is said to be the cause of his impure thoughts. At that moment when anger related karma fructifies, it causes a field like an influence on the thoughts of the person X which are sensed in his mind. Mr X perceives them as thoughts of anger and believes them to be his own and acts accordingly in anger. This pollution of thoughts is called Bhava Karma while collection of anger particles was Dravya Karma. When X indulges in anger, simultaneously another set of karma particles sense them and get attracted towards him and get bound. Thus present anger causes accrual of new set of karmas for future. This process continues endlessly since every time karma gives fruit, new karma is bound. Thus apparently there is no way to get rid of karmas.

                     This is where the Jain theory comes into play. If it were cause and effect relationship then the two are inseparable with Jiva attracting karma and fructified karmas causing Jiva to impure manifestation. But Jain principle puts them entirely independent. Just as potter is not cause of pot  but only mud transforming itself,  the jiva alone is responsible  for his acts while karmas alone are responsible for their binding or separation. In this case Mr X was responsible for the anger no doubt but it was his impure manifestation alone although in presence of karmas which happened to be manifesting at the same time. The two were simultaneous but unconnected. Now consider that Mr X directs his attention to his own soul rather than towards the provoking thoughts entering his mind. In that case since nature of Jiva is knowing self, he would not be affected by the fruition of karmas.  Thus we have a situation where karmas have fructified on their schedule but the Jiva is unaffected and in the process he has not attracted future karmas either. This is precisely the solution to the problem.

                      Jain philosophy says that it is the nature of Jiva to remain within himself but from beginingless time he has been distracted and he indulges in fantasies wherein he imagines people and objects as belonging to him and is  therefore perturbed when they do not follow his wishes. In reality every single object, every single Jiva is independent and do not have anything to do with others. The true nature of soul is knowing and seeing the self and in the worldly state Jiva manifests in impure form under false beliefs. This realisation  is only called right belief or samyak darshan which occurs with the right knowledge of self.

                        No Jiva can do anything for another jiva or matter. The space within which a Jiva can rule is his own space but nothing beyond this. He cannot even lift one single parmaanu of matter nor can he impose his thoughts on other jiva. It may look quite extreme because we are so much used to think of changing the world , improving others. But in reality we do not control even our own body. Not even a finger can be raised by the Jiva. Yes when the finger is raised , Jiva believes that since he wished , the finger was raised. Actually the two occurred together and it it is Jiva’s wrong belief that he is the doer of the acts of body. Till he does not realise it, he will continue to attract karmas which will bind and fructify in an endless chain. Only when he realizes the true nature of self then he can make effort to break this cycle. The true nature of self is really knowing and seeing self and not a single bit more. This alone is the cause of his unperturbed nature which results in endless peace and tranquility. We can easily realise it if we analyse that a Jiva cannot be peaceful , unperturbed if he has a list of jobs to be completed all the time. Only a person with no responsibility can be peaceful. Further we have an immense appetite for knowledge. We want to know everything but cannot , which results in perturbation. A person who does not need to know anything , because he knows all, has no reason to be perturbed. Nothing can disturb his tranquility. Thus he is at peace with himself , and this is the only state which can be believed to be everlasting.

                Thus even though karmas can be bound by the Jiva in a practical  scenario, he can disassociate himself from them and their fruits by contemplating on the self. So long as he experiences the self , he is immune from the influence of karmas. In practice , it is not possible to be totally immune also. To a limited extent he is effected by their influence. But since he is a right believer and knows the nature of self, he does not give credit to karmas, but he knows that it is his weakness only which has resulted in the impure manifestation of self. In this condition the accrual of karmas is far weaker and is called insignificant. In this manner by practicing contemplation upon the self he can climb the ladder of spiritual development. Automatically he will tend to have equanimity towards all without love or hate relationship. Ultimately this alone leads to total veetraga state which is state of total detachment from every single matter. This condition signifies the utmost purity of thoughts without any desire or wish. Karmas shed themselves away from his spiritual body since nothing can bind them to him. Ultimately this leads to his attaining Moksha which is the highest goal for a Jiva to attain after which he does not need to do anything more.

                Where does one start ? The essential condition is the belief which can happen by proper understanding of the nature of a thing. Interestingly it cannot happen on our own. At least for the first time it is required to be explained by someone knowledgeable about the subject , then only he can absorb it. Then in future , or even next birth he can recall the same in the presence of suitable catalysts. This brings to fore the importance of a Guru who can enlighten. Any guru will not do since he can pass his ignorance only if he is ignorant. So one should search and choose the right guru to direct him onto the right path. After this it is his efforts only which would matter.

                This in short is the karma theory of Jains which truly is a declaration of independence of all Jivas with a right to enjoy salvation if they wish to do so. No body else matters nor is there any hindrance. 

Two stories from Prathamanuyoga – II

Prathamanuyoga stories in Jainism always have a moral of the story by which one could identify the goal of life , or a role model to follow in a specific uncertainty. We will never find a situation where at some place the violence or grievous injury to others is accepted or praised , and in some other place it is criticized or shunned. The fundamental principles are never refuted. In fact even if violence is described, the result of the same is generally borne in some future birth.  Thus Prathamanuyoga provides several tips on life style  as part of the story.

                                                                Story I – The last message of  Sita

The first story is not a story, it is more a description of an incident from Padma Purana. But it is very touching and educational. Lord Ram had come back to Ayodhya after winning over Ravana. After some time a group of people complain to him that people are losing moral values. Since Ram had accepted Sita after staying in Ravan’s place, the people were indulging in sins and giving Ram’s example as an excuse. Listening to this Ram decided to banish Sita and directed his army chief Kritank Vakra to take Sita to forest with an excuse of fulfilling her desire of pilgrimage and then leave her there.

Kritank Vakra with heavy heart was forced to fulfill the orders of Ram. He took her in the chariot for a pilgrimage to visit Jain temples and finally arrived in a dense forest. Then time had come to leave an unsuspecting  Sita. Remember she was pregnant at that time. It was difficult for Krikant Vakra as a warrior to follow his masters’ wishes in such a cruel manner. He started crying and tears came out. Sita was surprised  to see the tears of this great warrior. She asked him to tell the reason particularly when she was so happy to fulfill her wishes of completing a pilgrimage prior to child birth.

Kritank Vakra told the truth that Ram has been carried away by the criticism of the public of accepting Sita back and has decided to leave Sita in the forest to her own fate and he has been  directed to do the same. Although Lakshaman tried arguing with Ram but to no avail. Just as a person without Dharma has no shelter , it appears that without the pleasure of your master you do not have any shelter. Neither mother or brother or family persons can help you. Just this forest alone is the shelter.

Hearing this Sita was shocked with grief. With a broken voice she expressed a wish she may be allowed to see Ram for  seeking some answers. Kritank Vakra told that unfortunately it was not possible since they were very far from the kingdom. Then Sita took control of her emotions and in peaceful unperturbed manner she gave the following last message to Kritank Vakra to carry to Ram.

                “ O chief of army ! Tell Ram on my behalf not to be sad because of discarding me. O Great person ! you must protect your people like your children because they love you. The only thing worth cherishing and worshiping is Samyak Darshan by which people can get rid of this unpleasant world. O Ram ! Samyak Darshan is more than kingdom. Because kingdoms may be lost but Samyak Darshan gives rise to permanent peace and happiness. O great one !  Just as you have discarded me because you got scared of criticism by the people, do not leave Samyak Darshan at any cost since it is very rare achievement. If a jewel is dropped from hand by carelessness into an ocean then how can it be recovered ? People talk whatever they wish since nobody can prevent them. O king! You may hear several things which will be soul destructing but you do not heed to them like an unbalanced person. You act after thinking  what is good for you. Just as sun is bright and provides illumination to the world, and is never corrupted, you remain popular like sun to all. Control anger with forgiveness, pride with humility, deceit with honesty, greed with generosity. O my husband ! you are well versed with scriptures so it is not place to give you sermon. Whatever I have said is due to love of my heart. If I have disrespected you , then please forgive me. I think our journey together was for this long only hence whatever good or bad I have uttered need to be forgiven. “  So saying Sita got down from the chariot and fell on the ground unconscious.

Moral of the story : The last message from Sita is very telling and touching. She does not complain about what Ram  had done. She says that just as you have discarded me by listening to others, do not discard Samyak darshan by advice of   others. Because myself or kingdoms are transitory but the Samyak Darshan or religion is permanent. At worst you may suffer in this birth by my absence but after losing right belief, you will suffer forever birth after birth. Hence do not give up right belief. People should read this line with great care again and again.

                                                                Story –II- The tree of Life

This story is taken from Shanti Path Pradarshan written by Jinendra Varniji. A businessman went to sea carrying cargo in ship. A mighty storm capsized the ship and he was fortunate to find a plank which took him ashore on some island. He travels inside the island to find some help. It is a dense forest with nobody to help. Suddenly he sees one mighty elephant who gives him a chase. He starts running away from the elephant to protect his life, crying for help from God to save him.

                The elephant was very close. He jumps and grabs hold of a branch of a Banyan tree to save himself. He could not climb it , so he was simply hanging holding the branch. The elephant is very angry seeing his prey escaping him so starts shaking the Banyan tree wildly to make him fall from the tree. The businessman is scared to death with the shaking of the tree. When he looks down, he is shocked to see a deep dry well right underneath his feet. Thus he finds death awaiting him if he leaves the branch. Not only this, he sees four mighty Pythons awaiting his fall with mouth wide open in the well. When he looks up, he sees two rats, one black and one white slowly chewing the branch from which he is hanging. It was just a matter of time before the branch would be cut , and he would fall in the well to sure death. One of the four pythons would surely swallow him totally. He starts crying more loudly asking God to help him and save him.

                Meanwhile there is a bee hive on the Banyan tree which has been disturbed by the wild shaking of the tree hence the bees started flying and biting the poor man angrily. He started crying more desperately for divine help.

                The fate changed. A group of Devas are flying that way in their  carrier. They notice the plight of the man and come close to him offering him assistance. One Deva offers to hold him by hand to pick him and pull him to the air carrier. Suddenly a drop of honey drops in the man’s mouth and he is surprised and happy to taste the sweet honey in spite of his plight. The honey is dripping from the bee hive and he enjoys the taste immensely and tries to taste more of it by turning his head in the right direction.

                The deva notices his condition and reminds him to lose no time and grab hold of his hand and come into the carrier. He tells the man that the elephant is still shaking the tree to uproot it. If he falls earlier, he would be swallowed by the four pythons waiting in the well. The branch by which he is hanging is being bitten off by the two rats. Further he is also being bitten by bees. In spite of this, he is finding pleasure in tasting the drop of honey which occasionally drops in his mouth. The deva is surprised to see that the man is not realizing the gravity of the situation.

                The man answers him “ I will come , just let me taste this drop. “ Then he continues to wait for the next drop to fall in his mouth. The deva asked him again and again to pay heed to his offer for assistance. However the man continues to avoid him  and wants to enjoy the drops of honey.

                Ultimately the deva decided to leave him with his fate and goes away. The man continued to wait for the eluding drops of honey, till the rats chewed the branch, with result that he fell into the well into the open mouth of one of the pythons.

Moral of the story :  The man is hanging by the tree of life which is being shaken by the elephant called death. The four pythons are nothing but four future forms in which a man can take birth i.e. heaven, hell, animal and  human. The branch of tree is age   being chewed by black and white rats namely day and night. The bee hive is family of wife, children etc which keep biting him day by day in the form of demands. Sometimes their harassment  make him wish for divine assistance.   The honey drop is the sensory pleasure which is felt  sometimes due to which man is willing to forgo even the divine assistance and not bothered to look at the sure death. The deva is the guru which cajoles him with deshna( sermon) time and again to realize the gravity of life, however the man choses to ignore it for the sake of few drops of honey.

                This is a typical story of any person in everyday life. He is hanging by the tree of life awaiting sure death in four gati( forms). The aging branch is being chewed daily by time. The beehive is like his own family which is engaged in day to day activity keeping him busy and occupied. In return he gets few drops of honey which prevents him to even look at life beyond present. Ultimately  the ayu karma expires and the person meets his destiny.

                Can our life be different ? It is for us to decide.

Path towards attaining Moksha

             Before we make an attempt to traverse it, we would need to understand first that what exactly is the form of Moksha. Many people imagine Moksha as the solution to all their worldly problems and treat it very casually. In reality they have no desire for Moksha either because they are more interested in finding solution to their day to day problems. In their imagination Moksha has several possible attributes :

1)      To remain in the service of an almighty creator God is Moksha.

2)      Some such life where there is neither misery nor happiness.

3)      A perpetual sleep for ever is Moksha.

              But what exactly is it ? If it is asked then people’s mind stop working. It is a wonder that while people may argue for  hours for settlement of a small amount of money , but once the topic of death or Moksha is raised , they want to get rid of it as early as possible , as if they have caught a tiger by the tail. But in reality , without knowing the correct answer to this question there is no remedy. One more reason for possible lack of interest is that in the current times no one is seen who may be knowing properly about this subject, and those who preach on the subject are not trustworthy. Why should he tell something for our benefit ?  Definitely he has some personal benefit in mind. This is something not surprising since we are witnessing the degradation in moral values as time progresses. People have lost faith in their own , then how to believe others?

             To understand the form of Moksha , the ideal way would be to examine the possible forms and deliberate that whether they could be viable or not ?

                    For example , if we think that being almighty powerful is Moksha ; who has capability to do whatever one wishes then two problems are seen. If the others are also equally powerful almighty then there would be a conflict of interest i.e. while you desired to fulfill desire of a worshiper but the other desired to punish him for wrong doing.  Second problem is seen even if you are the only almighty that if you benefit one person, it may be at the cost of other. For example the lion is only happy when he gets to eat the deer. Now whom would you save? Either the lion should not have been created or he should have been a vegetarian. In humans also it is seen that happiness is felt only when they get a chance to rule over others. Then only they can enjoy full pleasures out of their riches. So whom do you please or favour ? Or the world should have been of the form of  only deer and just grass. Then only they could have lived peacefully.

              If you cannot be almighty because of the likely conflict then what else can be the alternate form of Moksha ? In some other religions , the form of Moksha is inert senseless wherein the knowledge is nil , or there is knowledge but no sense. In such a case people may not even desire to get Moksha. This confusion prevails in quite a few religions. Somewhere being the servant of almighty is the Moksha. This belief is perhaps the continuity of the King’s rule as was practiced earlier. So long as you are alive, serve the king , and then serve the almighty God afterwards. In other words there is no existence of the self independently. Can such a slavery be termed Moksha ?

                In Advaita belief Moksha amounts to becoming one with the Brahma wherein there is only one entity Brahma, so you lose your existence when you become one with Him. Then what is there for you to experience ? In fact you do not experience, since you do not have existence itself. This is similar to Budhha belief wherein the soul is destroyed in Moksha. All these beliefs makes you wonder if Moksha is really something worth aspiring for?

                After examining different ideologies, and when we look at Jain ideology , and the form of Moksha then we feel that it could only have been told by someone who has not just imagined it, he has truly experienced the soul and the known the truth. Here there is no contradiction and is logical. Moksha is such a state where the soul has reached the highest level of knowledge and consciousness, where he knows of all the three universes at the same time, of all the events  of past present and future. It makes sense because we do see variation of knowledge capability in person to person ordinarily itself. Hence definitely someone could be possible who has the highest order of such capability. He would have infinite peacefulness and strength by which every moment he experiences happiness and there is no perturbation at any moment. In this form he is seeing and knowing the entire universe but does not do anything for anyone. In fact he does not have capability to change anything for anyone. This makes it perfectly logical and believable. Knowing and seeing all goes against the desire to make changes in the universe because if you really know all then how can you change anything ?

                In fact this is one characteristic which generally people find it difficult to reconcile because people wonder that since they cannot do anything then how to pass time ? If we cannot do something for your own kith and kin then what is the benefit of such a Moksha? But if we really examine with impartiality, then we find that this is the true declaration of independence. No one can change anything for you, just as you cannot change anything for them. There cannot be a better principle of governance than this because if we could have done so then there would have been nothing but calamity and disorderliness. No one could be happy since he would have someone to blame for his misery.

                This philosophy is confirmed by one more fact that those who have left the world have never come again back to take care of their kith and kin , one way or the other. This tells us that these relationships are only created in our imagination by us which have value within the existing world only. Once someone leaves this world, he gives up all those imaginary family and friends. In my opinion the form of Moksha cannot be more independent  with equal opportunity to all. Where no recommendations or certificates are required from others. Your own efforts only count. In fact there cannot be more honest system then this. But the problem is that we do not want to get out of our own imaginary world. Then we must also realise that if this world looks more enjoyable to us then we have not yet been tired of infinite transmigrations suffered so far. We must think that we are fortunate that even this much could be analysed and known since we do not know if other births or forms would provide us an opportunity to know even this much.

              Once we accept this form of Moksha as the most logical and systematic , worth aspiring for , then the next question arises that what is the means to attain it ? The best part is that you do not need a recommendation from anyone, nor serve anyone to achieve it. In reality the path is also accessible to you and can virtually be attained in house. It may inspire you to know that even animals have the capability of realizing the self and proceeding on this path , thus there is nothing which really prevents us in realizing our goal. Just as Moksha is independent, so is the means for it. It is absolutely within our own reach and truly it should have been like this only. Then only you will be happy to traverse it. The only thorns on the way are not put by others, but they are also our own creations. So if we are not successful then nobody else need to be blamed.

                After understanding the form of Moksha , it is time now to understand the form of soul also, then only this path can be traversed with some certainty. If the form of soul is not known and its weakness or strengths are not known then how can we proceed on this path ?

                However before understanding the soul it is worthwhile to first understand the theory of Anekanta or Pluralism.  Although Anekanta is used in our daily life without our own knowledge , we do not notice it explicitly and it is generally taken for granted. Nevertheless in the case of soul it is useful to explicitly highlight its principle so that there is no contradiction. For example when we say that “ I am soul “ , immediately the question arises that who is “ I”? Without knowing “I “ how can we know the soul ? Anekanta is the method of defining an object by highlighting it opposite natures. Actually with single statement of Ekanta(one sided view) nature  no sentence conveys its proper meaning. For example “ I am soul” is ekanta since I can be anything in the universe. However when we say that “I am soul and not body “ , it tells us that the soul is different than the body even though they are together. In this manner by two opposite attributes of “ asti” and “ nasti “ ( isness and  isnotness) anekanta defines an object in totality. Another simple example is that when we say “ This is a chair” it inherently precludes all other objects of the room like table , sofa etc. from the object called chair.  Thus without our knowledge Anekanta is understood to be present.

                The reason why Anekanta is first told is because when we want to describe the soul then we have to exclude all other external objects from the soul one by one and thus proceed towards separating the soul from other entities. This is required because unlike table and chair the soul and the matter are so closely interspersed that it is difficult to separate them without resorting to anekanta. In a manner of speaking we proceed from outside to inside of the soul. To begin with we first say that “ soul is not wife, son or house , property etc ”.  From this statement we know that all those external objects which we believe to be our own do not have any relation with the soul and will never be either. It is just in our imagination, we believe to be ours. In Jain scripture it is said to be ours from a specific practical point of view but not in reality. Such a view point or “ naya” is called “ Asadbhut Upacharit Vyavahar naya”. Since the objects are ours only for a limited duration, it is accepted as practical or Vyavahara , but in reality they are not ours. Since it is for limited duration , it is called “ Upachar “ or formal. Since it is untrue relationship it is called “ Asadbhut”. Thus this logic of viewpoint provides a practical means to carry our day to day routine even though in reality , it is not acceptable.  

                After discarding all external objects we proceed inside then we say that “ this body is also not mine “. This is called mine in Asadbhut Anupacharit Vyavahara naya. Here the difference with respect to previous view is that the body is with soul inseparably for a certain duration hence it said to be Anupachar i.e. informal. Still it is vyavahara or practical view, not real.

                Till now it appears quite acceptable since we are used to make such statements sometime or other even though not really intending so, since it is not really experienced in that manner. For example, it is common to say that “ my house is yours” but he is not handed over the property papers and key of the house. But Jainism insists in experiencing it in that manner, not just making a verbal statement. In fact it proceeds further and says that “ the manifestation of Anger, pride, deceit, greed do not belong to soul “ They are called to be soul from “Asuddha Nischaya naya” i.e. impure real view. In reality these manifestations belong to soul only since he only indulges in them , but they are not in the true nature of soul hence are impure. In worldly state the soul undergoes such manifestations hence he is responsible for them, but also is reminded that they are not in his nature.

                In Jain philosophy  two of the most important scriptures were written by Acharya Kundakundadeo about 2000 years back; these are Samaysaar and Pravachansaar. In Samaysaar the true nature of soul is described and it says that your nature is knowing and seeing and blissfulness. The desires etc. are not yours. Such contemplation is called Dravya Drishti i.e. focusing on the true nature of self. On the other hand Pravachansaar says that the impurities of desires do to belong to inert objects, you alone are responsible for it , and you only have to disassociate yourself from them. Such a statement is made from the aspect of knowledge so that you do not believe yourself to be pure at all times, because if that is so then there would be no requirement for any effort. Therefore it is important to know that in the present manifestation from  parayaya drishti point of view, I am impure and corrupt but by nature I am pure which is my goal.

                The manifestations of anger, pride, deceit and  greed are not in the nature of soul . This is the true form of the soul as described by Jain philosophy. Compare this with that of other religions then you find that even the Gods are not exempted by such manifestation where in we read about the destructive anger, sensual desires and divine weapons wielded by the Gods. When we read about Gods indulging in such traits then how can we expect the devotees to be devoid of  such attributes? In fact we find that they take pride in showing their greatness of anger etc. On the other hand Jainism says that these manifestations are not in your nature and mistakenly you believe them to be belonging to you. This is what is known as false belief or Mithyatva or Moha  which is root cause of worldly transmigration of all beings. Realising that these are not in your nature is a very important step towards right belief , which is the first requirement of the path to Moksha. In fact we can easily see that this should be logical. After all how can anyone experience bliss or happiness when mind is perturbed with thoughts of anger , pride etc.

                Question arises that if they are in our nature then why do we indulge in them ? The answer is that from beginingless time, the soul has been deluded with Mithyatva karmas which are attached with him and fructify in his manifestation at all times. There are eight types of karmas in all, which keep giving fruitation in the form of body, delusion, desires, happiness or unhappiness etc. at every given moment of time , known as paryaya. On account of these fruitations the Jiva experiences manifestations of those kind within himself independently and believes them to be his own. For example if red colour is mixed in water, it appears red and impure. However if we look at the true nature of water , it ( H₂O ) has not changed, but it is pure even though the mix is not. Same is the case of Jiva in association with karmas. Inherently Jiva is pure by nature but is manifesting impurely in presence of karmas.

                This relationship with karmas is from beginingless time due to which fruitation of past karmas give rise to manifestation of impure nature within the Jiva. For example in the presence of fruitation of anger particles, the Jiva imagines himself to be angry which give rise to attachment of future karmas. Thus the cycle continues and Jiva keeps getting attached to karmas which keep giving fruits of different nature.

                Question arises that if it is so then it would never be possible to break this pattern since Jiva is controlled by the fruitation of  karmas endlessly , hence there is no chance of him purifying himself and achieving his natural form. 

                This is a vital question and here only we get to see the real beauty of Jain philosophy. In fact without realizing this issue, the Jiva keeps engaged in various rituals hoping to achieve salvation. Only when understand the true nature and capability of self, then and then only he can break the shackles of karmas. All other efforts are superficial only.

                In answer to this question Acharya Kundakund  tells the nature of Jiva  in Samaysaar that you are untouched by the karmas and their impure manifestations. The mistake lies in your belief wherein you believe that the anger etc are mine. So long as you will keep believing them to be your own , your manifestations will also be impure. When you take recourse to your own true nature and experience the pure self; at that very  moment you will be disassociated from the fruitation of karmas.

                In simple language it can be said as follows: The moment the Jiva realises his true nature and becomes one with it , even though there may be fruitation of anger etc karmas at that moment, the Jiva does no become one with those manifestations. Therefore even with fruitation of anger etc karmas, he does not manifest in anger etc forms and the karmas wither away without giving their fruitation. This alone is the key to Moksha.

                This alone is the Declaration of independence where it is stated that Jiva is the owner /doer of his pure manifestations. By his own mistake he has been believing his own nature to be impure of the form of desires, greed anger etc which is false belief or Mithyatva. We have been indulging in all these acts of anger etc without once thinking about our own true nature of soul. We have worshipped the Gods several times but never thought about their form. Those Tirthankaras have called us several times and told that we were similar to you , and we were not different type of people from some other world. If you traverse on the same path which we did, then there is no reason that you shall also become one of us. This part of logic and philosophy is not really seen in any other religion which makes Jainism truly great. Totally logical and devoid of contradictions.

                Question may arise what would happen when Jiva is not one with his own pure nature ? This is pertaining to the Jiva who has right belief that he is of the nature of knowledge etc , but at a given moment his manifestation is of the form of anger. Is there a difference between a person having belief and not having belief, even though the anger manifestation may be identical. Yes says the scripture . How ? There is a vast difference between the two. One believes that anger is his nature and has no knowledge of the self and is thus Mithya Drishti. The other one knows that anger is not in his nature and his nature is that of peace and bliss, however due to weakness of his own conduct he is manifesting in anger form. Therefore he does not have attachment towards that anger as a doer or owner. Therefore even though two people may look identical in terms of anger, there may be a huge difference internally. The ignorant one is bound with karmas of Mithyatva as well as anger, and the other one does not bind with Mithyatva hence his bondage due to anger alone is much inferior. Just as example the maximum duration of anger for a ignorant one can be 40 koda kodi sagar whereas for the  wise one is less than one koda kodi sagar. Another important point is that the ignorant  is bound with Anantanubandhi karmas which are ever lasting whereas the wise one does not accrue it. Thus Karananuyoga ( mathematical scripture) highlights a detail difference between the  two types of Jivas.

                At this juncture it may be important to tell one mistake which is invariably committed. Samyak Darshan does not mean taking birth in Jain family or indulging in practices of prayers, fasting and rituals. Many people consider it as an achievement if they are born Jains. Although they might be fortunate to be born Jain since it provides better opportunity or environment, but it does not mean that a person is Samyak Drishti. Actually one does not have to ask anyone. By observing the manifestation of the self one can tell if he has the right belief or not. It is important to realise that external rituals have no value unless thay are carried out in the presence of internal belief.

                Continuing further towards the process of cleansing the soul , we have identified that the manifestations of anger, deceit, pride and greed do not belong to the Jiva . Now when we proceed further then we find that the Jain Darshan is becoming still finer. Now it says that the manifestation of knowledge which occurs in the presence of objects of knowledge at all times , even those are not in your nature . Effectively speaking the vastness of knowledge of which you were quite proud is also not your nature but is an impure manifestation. One may be shocked to hear this. As if all that he had learnt so far was a waste ? Sadly it is true. To understand this , we have to first understand the knowledge itself.

                Normally knowledge is measured in terms of the degrees accumulated i.e. B.A, or M.A. etc. by which one defines the extent of his knowledge. One may say that he has done Engineering and is now doing Masters. Is that the definition of knowledge ? As per Jainism, that person is ignorant , without knowledge.  Why ? Because he is measuring his knowledge by the quantum of objects of knowledge without knowing the knower. He believes that how many objects I know is the content of knowledge. It is similar to having a cheque with several zeros but without a figure of one inscribed over it i.e. it is zero only.

                The Jiva who does not know the self is called ignorant only even if he were an Einstein or an Ambani. He may be highly successful in his life but as far as knowledge is concerned , Jainism says that he is ignorant because they do not  know themselves even if they know the rest of the world.

                Because the one who does not know the self, believes himself to be something else like the body or some other object as per other beliefs. He establishes his oneness with some other object then his own nature. Hence he is Mithyadrishti and so long he is Mithydrishti he is called ignorant not the right believer having right knowledge. Only when he realizes his own nature of the self and establishes oneness with it he can be called Samyak Drishti or right believer.

                It may appear a strange rule but there is a reason for it. When someone does not know the self then whatever he knows about others will always be tainted with ownership , oneness, mineness etc. That is say that the knowledge is having foundation of ignorance then how can one construct the building of knowledge ?

                For example , if we ask someone to measure 100 meters with tape, then he shall ask us , wherefrom to measure. Unless we know wherefrom to start, the measurement is erroneous because the origin is wrong. The same applies for knowledge also. Soul is the origin and till soul is not known , whatever is known does not have a support or base. That knowledge is in the air, it has no value in Jainism.

                And the one who knows the soul, knows that the knowledge is not due to objects of knowledge. The knowledge is not acquired from the objects. How can an inert object like book give you knowledge. If it were so then why do all those who read the same book do not have same knowledge ? It is our mistake to believe that we saw the object through senses like eyes , and acquired its knowledge. By touch or sound or taste or smell etc we do not get knowledge since the senses are inert and do not know anything. Knowledge is acquired by the Jiva in his own soul with the capability of the soul at given moment in his manifestation ( paryaya). Although it is true that the object of knowledge is present, but only as a catalyst, not as a cause for the knowledge. Otherwise all students should have equal knowledge since it was imparted equally to the class. But someone learnt more and other less. This is due to individual’s manifestation at that moment. The other catalysts present at that moment were objects of knowledge, unblocking of knowledge by karmas , presence of teacher etc but they did not accomplish anything.

                Suppose one saw a mango tree then where is the ignorance there ? The ignorant Mithya Drishti sees it as a nice Mango tree which does not belong to his field hence not his. He attaches ownership to each of his observation. Even thought of non ownership of tree implies that he believes that there is something which belongs to him.  This is Mithyatva. The other Samyak Drishti also sees it as a Mango tree which is anyway different from self , as yet another object of knowledge without any thought of ownership. He knows that all these objects do not belong to the soul and are different from self. In this manner if we examine then we shall find that in each and every observation there is ignorance behind the knowledge of any object be it a book or pen.

                In Samaysaar Gatha 31 the real prayer of the omniscient is described. The differentiation of the knower with the object of knowledge , and establishing oneness with the self is the real prayer. The object of knowledge is matter which is different from soul. The sensory knowledge is also matter and the objects of senses are also inert matter. Therefore the belief that the knower and objects of knowledge are one and same is Mithyatva since it is believed that that I learnt from the object of knowledge. Thus realizing the nature of knowledge as different from objects and experiencing the self is real prayer of the soul.

                But the matter does not end here. Jainism says that in the impure householder state, the knowledge of the types of Mati Gyan, Sruta Gyan ( which are sensory knowledge and analytical knowledge of mind) know the object in parts , not in total, which is not the nature of knowledge. This knowledge is called mine by Sadbhut Upacharit Vyavahara Naya. This is also practical aspect only and not real as the clear from the name. It occurs in the soul hence is called sadbhut or true but accepted in formality only hence Upacharit since it is not nature of Jiva but impure manifestation. Thus by these practical aspects the Mati Gyan and Sruta Gyan are accepted as manifestation of Jiva. Even if the Jiva has right belief , the knowledge through senses and mind are treated as impure state of the Jiva and the knowledge is said to be Kshayopashamik i.e dependent upon the fruitation, suppression of karmas , and therefore are not pure manifestation of knowledge. Another thing is that every sense knows its subject separately hence Mati Gyan and Sruta Gyan know the object in parts, for example the taste, smell, colour, touch etc of mango is known through different senses separately . They are not even known together since the Upayoga or the consciousness of Jiva indulges in knowing subject of one sense at a time ( although it may appear altogether).  On the other hand the real pure knowledge knows all objects at the same time in totality. Actually we have to establish oneness with that real knowledge. I am that knower who knows all the objects of all three types of universes and three types of periods at the same instant together. Thus we identify that nature by separating the Mati Gyan, Sruta Gyan  as mere practical knowledges at lower levels.

                Even then the totality has not been established. Now they say that even though the omniscience is the true manifestation of Jiva in pure state called Kshayik Gyan, but it is still manifestation. Hence is known as Jiva’s manifestation by Sadbhut Anupacharit Vyavahar Naya. Although omniscience is pure manifestation but it is nevertheless Paryaya or manifestation. It is still accepted in practical view although informal and true.  The Moksha Marg is not realised by taking recourse to paryaya which is perishable. Our objective was to know the goal for traversing the Moksha marg which is known as Drishti ka Vishay or objective of contemplation. This objective was our real nature. Omniscience is a manifestation of that nature in real form , hence is a result but not in nature from beginingless time. From the beginingless time aspect, the knowing nature is there at all times. Therefore establishing oneness with omniscience which is a paryaya is a mistake. Establishing oneness with omniscient nature is correct since that nature was ever present but not revealed explicitly.

                Thus beginning with separation of external objects, identifying body also as different from soul, then we identified anger etc also as impurities , and not the nature of soul.  Then we identified Mati Gyan and Sruta Gyan as not true nature of soul. Lastly we identified even omniscience as different from soul in dravya form since it is just paryaya.

                The journey is still not completed. Now it is said that the qualities of knowledge, seeing, peace, strength etc by which the soul is known and glorified are also not dravya or totality since they differentiate the totality. For example we can talk about one quality at a time. But all are present at the same time. So how to describe ? Each of this description is cause of Vikalpa or perturbation of mind. In house holder stage al lower level of spirituality, the vikalpa is cause for raga or perturbation. Hence it prevents achieving unperturbed nirvikapa state. The objective is to establish oneness with soul without identifying qualities separately. That soul which has all those infinite properties, omniscience paryaya etc  but by directing our attention to that dravya only having such undivided nature. I am such a soul. That is all.

                In this manner by separating  the qualities of soul different from the matter and then separating the anger etc also as different , establishing oneness with real nature of soul undivided in its qualities , is the real Shuddhopayoga or the pure contemplation which is Nirvikalpa and this alone is the path of Moksha. There is no other path. This alone manifests resultantly in infinite knowledge, seeing, peace, strength etc. This is known as Moksha , which again is a paryaya or manifestation. Hence even this paryaya is not object of contemplation. 

To Summarise :  Briefly speaking the trinity of Right belief, right knowledge and right conduct together forms the path to Moksha. To begin with right belief supported by right  knowledge comes into play which distinguishes self from body , house etc and other family members. The right conduct involves remaining one with the self without getting distracted by various sources of anger, greed etc. As one proceeds further he contemplates solely on the self having the undivided form which is known as shuddhopayoga and is nirvikalpa. This results in experiencing the bliss and peacefulness of the soul leading to the state of Moksha.