RELIGION: RELIGION AND SCIENCE
SCIENCE:
The word “Science” reminds
us of material science because our daily routine life has a close relationship
with the same. At present, the means and facilities made available by material
science have become part and parcel of our life. Therefore, it is not possible
to think otherwise than of material science. However, this article intends to
primarily deliberate upon the life of “Jiva” (soul) keeping aside the subject of
material science. Nevertheless, the fundamental principles of material science
are equally applicable to “Jiva” – a live matter . Therefore, here it is to draw
attention towards the characters of “Jiva” from the point of view of science so
that its jurisdiction, capabilities and incapabilities etc. may be
scientifically deliberated.
Just as material objects
like body, cloth etc. are formed by the combination of numerous particles
wherein lies the existence of the said particles , likewise “Jiva”- a live
substance having its own independent existence has to be conceived and
experienced through its properties and characters from the scientific angle.
Being a living substance it experiences its own happiness – unhappiness and yet
human being today is unaware of his own true existence. Further he is also
unaware of the science of the state of happiness-unhappiness and therefore the problems of his
happiness - unhappiness remain unsolved and this is the most complex problem
faced today by mankind. If the science of “Jiva” – a live matter is truly
conceived, then a scientific solution can be found by appreciating the mechanism
of the state of happiness – unhappiness. Thus, the supreme importance of science
of “Jiva” is established.
RELIGION:
The word “Religion” reminds
us of customary rituals or act of ahimsa , charity, worship , devotional singing
, prayer , penance , self control , self discipline , pilgrimage , visiting
temples etc. , because we are accustomed to conceive these activities as a form
of “Dharma” . In daily life, “Dharma” occupies a sacred position and human being
in general leads his life by getting intensely involved in one or the other
sectarian activities as elaborated above. Since customary “Dharma” having become
embedded in people’s minds and hearts, full dedication thereto is generally seen
as practiced. Therefore, there remains no scope whatsoever to think about the
“Dharma” except such customary activities. The primary object of this articles
is not to dwell upon the aforesaid form of “Dharma” but is to deliberate
upon “Jiva” as a live substance and
the process and means of its purification by keeping aside the said customary
concept. Before elaborating the same a stock of prevailing situation is taken
hereunder: Generally human being takes birth as per his past “Karmas” (Deeds) in
one or the other sect and follows, by conviction procreated by the said
“Karmas”, the customary tradition of the said very sect, whether he may be in a
Hindu, Jain, Christian, Islam or Buddha or any other community. Even intelligent
people while following these religious acts traditionally, seldom judge the
truth – untruth or make comparative evaluation thereof and without such deeper
probe take “their accepted religion” as the best. To be precise, it is glaringly
observed that only blind faith prevails all over in the field of religion, such
will be the feeling of any neutral thinker, for it cannot be other wise. It is a
matter of tragedy that the sectarian bent of mind leads to narrow out look. As a
result, man on the one hand accords supreme importance to the religious
activities, and on the other does not indulge into the comparative analysis or
examination of the appropriateness thereof and wished to remain
indifferent.
It is extremely surprising
that even in this age of intelligence, centuries old practices of blind faith
prevail in religious context. Normally a man conducts through examination
(Tapping the sound) while purchasing even a trival item like an earthen pot,
does one make as much examination for one’s accepted religion considered to be
supreme one? A major part of mankind spends their time for their livelihood and
subsistence and therefore act indifferent / casually in religious matter. But
even those who happen to be financially well off, also spend their life in
intense urge for artuculately preserving and enlarging their wealth and
amenities and thus the whole life is lost there , leaving no scope to deeply
ponder about “Dharma”. Yet, the natural trait is such that everyone acts very
carefully where ever he conceives again of harm / loss for himself; therefore it
is clear that a man does not feel any harm in pursuing “Dharma” without
application and with blind faith and therefore leads very indifferently - which
is really an unfortunate situation. When even highly intelligent people succumb
to blind faith, it is painful surprise.
For the aforesaid reasons,
today’s new generation having higher “intelligent quotient ” remains aloof from
“Dharma”. But if attempt is made to understand and explain “Dharma”from the
scientific angle and the problem of Jiva’s
happiness- unhappiness is deliberated in that context then intelligent
person of any sect is bound to get involved there in. Therefore this subject, in
the philosophical context, needs to be freely debated with out personal
criticism and prejudice .
Herein after, attempt is
being made to present the correlation between Jiva’s inherent attributes and
contrary behavior and gains and loses vis-à-vis the physical science adhering to
principles thereof .
From the view point of
physical science, Jiva is a substance having an existence, just as non-living
particles (Atoms) hold their existence in various material forms (cloth, house
etc. ) . Non-living particles always transform their position maintaining its
non-living character, from one form to other i.e., there is constant
transformation in worldly objects evidencing that the transformation is the
nature of a matter. Likewise, Jiva is also a constantly transforming substance,
because its form keep on changing, which is evident.
As non-living matters have
their own properties and characters , likewise “Jiva” has also its own perpetual
properties and characters . As non-living particles take different positions but
definite positions due to conjunction and non - conjunction interest (e.g.
transformation of milk into curd.). Similarly “Jiva” takes also particular
position by leaning towards other living or non-living substances. Thus, while
appreciating the principles of physical science, it has to be accepted that “Jiva” is also a substance/ matter.
Now, to thoroughly
conceiving any matter what so ever, it is essential to appreciate its physics (Drabya), space
(Kshetra), time (Kaal) and properties (Bhaav); such appreciation
of Jiva would help understanding the science of happiness - unhappiness which is
of prime concern to “Jiva”. Before elucidating, let us understand here Jiva’s
physics, space, time and properties:
1. PHYSICS (DRABYA ):
Jiva is a live substance i.e., such
substance can feel its own or others existence by consciousness.
2. SPACE (KSHETRA):
Every Jiva ’s area is
equivalent to the area of its form (body) described in the Jain Granthas are
equivalent to the area of uncountable units of space.
Space of unit = area of one
indivisible unit of atom (much smaller than an atom).
3. TIME
(KAAL):
Denotes its present state which is of two
types; area wise and character wise. Area wise, it is alike the form of body of
four different states Gatis – (Human, Deva, Animal and Narki) procreated by
karmas. Characteristically, it is of two types – pure and impure i.e., diluted
or undiluted.
4.
PROPERTIES (BHAAV):
Means Jiva’s characteristic and basic
properties or capabilities, such as existence, cognition, happiness and infinite
properties. Besides Jiva and other physical matters have many other characters.
Each i.e., substance / matter, its properties and its state have their own
characters, many of such characters have the trait of having relative
relationship with other matters. It is essential to appreciate the characters of
Jiva according to the said fundamental principles of science for the reason that
Jiva position of cognition and happiness – unhappiness in Jiva follows its own
science.
Every Jiva craves for happiness and does not want unhappiness in the least. Yet it is the common human experience that despite having all the so called means of happiness, one does not find one self oneself happy but feel discontented and wanting. It is glaringly seen that those having all sorts of comfort, still feel tense an restless, therefore, it concludes to – “that the root cause of happiness has to be a totally different one.” this problem can be solved by scientific view point definitely. To elucidate:
It is essential to
appreciate the science of manifestation and transformation of Jiva’s salient
properties- “Shraddha ”(conviction), “Jnan ”(cognition), “Charitra”(conduct),
“Purushartha-Veerya”(propulsion) and
“Sukh”(blissfulness). Further, Jiva has infinite power to exists
perpetually, because of which it always bears its everlasting existence
independently and thus not gets extinguished . Being ignorant of his own true
independent everlasting existence, Jiva thinks and feels himself dependent on
other matters like body, food, water, air etc. For its living, subsistence and
maintenance. Thus by misconcept of his dependent an non-acceptance of
independence, Jiva allways feels agonies of dependence. Such misconception is
caused by ignorance and such misconception gets strengthened by the force of
wrong belief and conviction.
The basic characteristics of
every matter are its properties. Likewise, “Jiva” also has his own infinite
capabilities in the form of “Jnan”
(cognition) , “Darshan” (conviction), “Charitra” (conduct) . “Astitwa”
(existence), “Prabhutwa” (sovereignty), “Jivatva” (live-vibrancy) etc. which are
its perpetual properties. Each of such characteristics has its own infinite
power, but “Jiva”, ignorant of his own such infinite capabilities behaves under
illusion to get his own “Jnan” (cognition), “Sukh” (blissfulness) from other
matter. Because of such illusion, “Jiva” becomes dependent on other matters,
nurtures expectations therefore, indulges into various exerting activities for
attainment thereof and leads a tense life. “ Such conduct is essential to attend
happiness ” – this is the common conviction of the entire mankind. Such
misconcept is the root cause of all discontentment. If “Jiva” conceives and is convinced of his
inherent properties, his life and outlook will change completely i.e. , Jiva
gets rid of all discontentment and will become contented and blissful.
Therefore, all the wise and great philosophers have highlighted this supreme
principles – “Self Cognition” is
the only mean to get rid of all tension and pangs . If “Self Cognition ”frees from all the
pangs and makes oneself contented and blissful, then such self cognition can not
be valued in any term – this can be easily appreciated. Here “ Self Cognition”
does not mean informative knowledge about “Jiva”, but “Self Cognition” – Jiva
being a cognitable substance, is the basic means of total and ultimate
blissfulness.
That is why religion has not
been described, in the ancients scriptures of Jain philosophy, by prominence
customary practices , but has been expounded scientifically – “BATHU SAVANO DHARMA ” – “Character of a matter is its
religion” that is Jiva’s evolution according to his own character and attainment
of pure form in his religion. In other words, extinction of Jiva’s alloyed form
and resultant purification of its form in his religion. In today’s religious
community, customary religious practices are over whelmly dominant and the process of Jiva’s
purification in a scientific manner has been completely forgotten , which is a
biggest tragedy. In worldly life, Jiva, mostly feels pains due to bodily
disorder; likewise feels pains of mental agony, exertion and tension. Again he
only feels profound pains at the time of birth and death. If its scientific
cause is objectively analyzed, then the imbedded misconcept thereabout gets
shared off and then emerges confidence to take recourse to true solution to
alleviate discontentment and miseries. Such scientific means of alleviation of
discontentment is called
“Religion”. Thus, religion is the resultant form of Jiva scientific
transformation. Before elucidating further on the subject, it is necessary to
deliberate here upon the cause and diagnose discontentment and miseries.
Accordingly, contrary belief being the root cause of Jiva’s discontentment and
all the miseries needs to be diagnosed on the basis of Jiva’s characteristic and
properties. Such deliberation cause for objective appreciation of the
potentialities of Jiva’s primary properties “Sraddha” (conviction), “Jnan”
(Cognition), “Charitra” (conduct), “sukh” (blissfulness), “Purusharth”
(propulsion) and their natural and
contradictory evolution.
According to the science of
“Jiva” as a substance, there vest there in infinite blissfulness (Sukh) as the
power property. Such property of blissfulness (Sukh) has the nature to evolve /
transform accordingly but the said property’s present manifestation is the
opposite in the form of discontentment and miseries because of Jiva’s
misconception. Being ignorant of his own property of blissfulness (Sukh),
existing in thy self, Jiva haunts for his own pleasure in other places, material
and feelings (Bhav) or makes futile exercise to get the same. Therefore, despite
the desire for happiness, he continuously feels unhappy and discontented because
misconceived application. The world at large is totally ignorant of the science
of “how to materialize the complete happiness characteristically vested in thy
self ” and therefore attempts to get happiness through his own imaginary means.
As a result, he feels dejected, unhappy and discontent instead of happiness.
Even the so called
intelligent people of the universe, being ignorant of the aforesaid science of
feeling happy – unhappy and due to age old misconception to acquire happiness
and contentment from various ulter for objects (wealth, power, relations,
family, friends etc) resort thereto since time immerial. Despite having acquired
the so-called objects of happiness, it is seen that one does not feel happy and
contented, but one is found tense and agonized in such state / instated
condition (inspite of enjoying ammineties and comforts). The scientific reason
thereof is that “instead of scientifically materializing characteristic bliss
and peace embedded in thyself, one makes futile attempt to get peace and
pleasure from such objects wherein the same do not exist. As a result,
unhappiness and discontentment just the opposite evolution of the property of
blissfulness, is experienced.
Surprisingly, why even
highly intelligent people do not scientifically search “happiness” and use to
run blindly and fruitlessly after the so-called means of happiness based on
readimentary belief and notions! Truly, real wisdom lies in scientifically
naturalizing the “happiness”. Intelligent people act on all aspects of day to
day only after careful consideration of all the pros and cons, but act blindly
in respect of the problem of happiness – unhappiness, which is of supreme
relevance. As a result, one does not reach the roof of cause. Therefore, it is
essential to find a scientific solution of unhappiness / discontentment.
Kripaludev Shreemad
Rajchandraji very rightly wrote at a very early age:
“Lakshmi ane adhikar
vadhata, shun vadhuyun tey to kaho, Shun Kutumbh key Parivar thi vadhvapanu, ey
naya grahio, vadhvapanu sansarnu nar deha hari javo, aeno vichar nahi ahoho ! ek
pal tamane havo”.
(Just, till what has been
achieved by addition to wealth and power, what is there in the expansion of
family and relations, increase of worldly affairs, of results into wastage of
one’s life. Oh! Oh! Why don’t you ponder over it for a while)
Thus , seers have diagnosed
one’s misconcept and mis-belief regarding causes of “happiness” resulting into
all miseries and all imperfection giving rise to worldly cycles of birth , decay
and death . One is bound , on deeper probe and practical assessment to receipt
such diagnoses as true and correct one who truly understands , it will search
the means of getting rid of miseries , searches definitely gets the solution
.
The seers have vividly
explained that “self-realization” is the only way to get rid of all miseries and
imperfections and resultant worldly cycle of birth and death . Not only that but the said seers , after attaining such
“self-realization” and experiencing blissfulness content from within ,
selflessly and compassionately
established “process” or “self-realization ” . “Pray let these seers be
gloriously rendered and be sahitid , saluted with utmost humidity at all times
”.
Such “self-realization” –
the cause for getting rid of all miseries and experiencing blissful contentment
, cannot be valued by any worldly objects that it can be easily appreciated.
Seers while propogative the
process have highlidated the necessity of self realized person the one who is
unaware of self realization i.e. , the knowledge of thyself and after studying
literature relating to “self- realization”, deserve rituals and penance and
variedly toils to have self realization can not get the same without the true
insight of the “accomplished souls” – an embodiment of self realization .
The evolution of such
insight in oneself is a pious moment and thereafter one , setting aside all
other thoughts ,tries to meet for such “accomplished souls ” and does not rests
or gets involved in any other images till succeeds in one’s mission .
In the context of the
science of getting rid of all the miseries and tensions ,it is not only
difficult but impossible for one to unfattom the real perspective as long as one
does not reslise the paramount importance of the direct and vibrant rapport with
the seers – the infuser of such “atma realization ” . Given such acceptance ,
one who realizes the importance of such rapport , always aspires for the same
and in intense search thereof is bound to come across the “accomplished souls” .
Such direct contact and
close interaction leads to object insight of the seer . Given such insight , the
aspirant of eternal bliss incessantly urges for the association of such donor of
bliss and then generates such unprecedented love and affection that it becomes
extremely unbearable to pass even a moment of one’s life of without the present
of the same vibrant body , yet , if one is destined to live without such seer ,
ones lives detachedly with intense , urge for “Him” which cannot be substituted
by any other object . when one reaches such position then one achieves high
class of abilities and one should be known to be imminent to experience “self
realization ”.
The science of Jiva’s properties and characteristics and
also that of non living matter’s properties and characteristics is closely
inter-linked with the cropping of happiness and unhappiness. Since time infinity
, in the various states of non-living matters , the Jiva has misconceived and
continues to misconceive either happiness or unhappiness . And that misconception is Jiva’s false
manifestation or deformation of its attribute(faculty) of cognition(Gnan). But
the natural character and state of “cognition” is not to evolve in that way ;the natural attribute(faculty)
of “cognition” is to perceive itself and other matter in the state as it exists. When such an
appropriate knowledge emerges then on the conjunction of non living matters ,
such as association of a body or
other objects , there does not exist any property or character to experience
happiness or unhappiness - though
this fact is understood but is not
generally perceived and therefore such misconceived feelings continue and one
practices to correct one’s misconceived feelings. “Practice ” - meaning thereby
forceful application which is
Jiva’s state of own propulsive property.This propulsive property always follows
Jiva’s own faculty of cognition. In the absence of any sort of happiness or
unhappiness in any state of material objects, when one’s faculty of cognition
experiences happiness and unhappiness under misconceived beliefs, then Jiva’s
propulsive character either evolves on the state of material objects or starts
interfering with the state of such objects. But since the same being a futile
exercise Jiva’s property of blissfulness being deformed transcends in the state
of anxiety and tension. There is no
scientific position that Jiva can interfere in non living matter. Non – living
matter always transcends according to its own properties and
characteristics. Of course , Jiva
and Ajiva(Non – living matter)in between themselves have the characteristic of
evolving relatively , inter-relatively and similarly .
Even then either of them do
not have properties/characters to act for each other. Since Physics (Dravya) , time (Kaal),
space (Kshetra) and properties (Bhav) of both these substances (i.e. Jiva and
Ajiva)are entirely and permanently different . Therefore the materiality of both
the substances by virtue of their respective material characteristics exist
independently . There is absolute absence of the properties of cognition (Gnan),
conviction (shraddha) , blissfulness (sukh) in non – living matters and there
exists innumerable properties such as material form , material taste , material
smell , material touch etc. in them.
Jiva’s properties like
cognition , conviction , blissfulness etc. have the character to evolve in its
pure and undistorted form. Yet , since time infinity , Jiva’s distorted
evolution, which is full of evils
(faulty) continues , and it remains
continued till the time its science of evolution is not fully understood .Vices
are the cause of unhappiness and innocence(purity) is the cause of happiness
–this is the scientific position of cause and effect .Hence it is of utmost
importance to understand the science of vices and innocence .
Jiva’s main properties are
cognition, conviction, conduct (charitra), blissfulness, propulsive energy (virya) , etc , and if one appreciates the scientific evolution and their
respective actions and interactions, then various types of confusion resulting
from ignorance can be mitigated. Therefore , it is necessary to elucidate the
subject :
Firstly let us understand
Jiva’s faculty of cognition (Gnan): it is an astounding and extraordinary
principle energy lying inherently in the substance of Jiva. Its principle
character is to experience itself in its own natural form and also to know
itself and all other objects ( both material and non-material).
In course of its worldly
evolution when Jiva’s conscience emerges , then it quests forself purification
(fulfillment) . Prior to that , in the state devoid of conscience , Jiva’s
faculty of cognition remains deformed and distorted and as a result there of Jiva , forgetting his own original character,
transcends into material objects under misconceived belief of happiness and
dependence there at resulting in
intimate identification of one’s own form with other objects (material and
non-material) .This misconceived transcendence of Jiva’s faculty of cognition is
the root cause for generation of all evils and also resulting miseries and
sufferings emerging therefrom.
Jiva’s faculty of conviction
(shraddha ) also takes after all objects as own form because of the said
distorted evolution of Jiva’s faculty of cognition, whereas the
faculty of conviction has the original character of involving in its own
original form which is evident at
the time when Jiva achieves self – realisation. The natural trait of evolution
of Jiva’s faculty of conviction is to fully evolve and accordingly it evolves
with its total force in its opposite state of evolution. That is, its opposite
conviction is total . Accordingly, it evolves with its full force when it gets
rectified in its natural form. Every Jiva has the faculty of conviction. And the
pure and natural state of Jiva’s faculty of conviction is to experience itself
as totally pure and blissful liberated soul. The absence of this feeling and
experiencing otherwise is opposite evolution of Jiva’s faculty of conviction.
Conduct is also Jiva’s
attribute. Its original nature is also to remain serene , devoid of all attachments . Not withstanding, till the
time Jiva’s attributes of cognition and conviction identify and conceive other
objects in its own form till that time evolution of Jiva’s attribute of conduct
gets itself leaned / engrossed in other objects with full attachment . And whenever Jiva in the
presence of the spiritual teacher convinces itself ,acknowledging its own form,
then it becomes able to concentrate itself in its own natural form. Thus, self
meditation which results from total engrossment of Jiva’ s own natural form
always emerges according to Jiva’s attributes of self-realization and
conviction. Self meditation is impossible without correction of Jiva’s
attributes of cognition and conviction and that is the scientific position of
Jiva as a substance. And therefore, if any one attempts to meditate without
correction of the attributes of conviction-cognition then one can never succeed
but that becomes a futile exercise and that being only an illusion concerning
the technique, a new form of acquired falsehood emerges.
And also, ‘Jiva’ has a potential attribute called
‘blissfulness’. Because of this attribute Jiva only urges for happiness . Its
natural trait is to evolve in the state of tranquility . But from time infinity
Jiva has illusions. Inspite of having in itself infinite, unlimited,
unimaginable , undisturbed blissfulness, Jiva is unaware of the same . In
material particles, where there is no attribute of blissfulness or any capacity to
generate blissfulness ,yet Jiva has an illusion that happiness would emerge
therefrom. Thus , in order to achieve happiness therefrom , acquires material
objects , gets engrossed therein and falsely attempts to be happy ;and as a
result instead of getting happiness , the attribute of blissfulness being
distorted , Jiva feels unhappiness – experiences anxiety and tension on
account of dissatisfaction. It has
been rightly said by revered Shrimad Rajchandraji :
“ Sukh prapth karta sukh
taley chey, Lesh ay lakshey laho….
Lakshmi aney adhikar wadhta
, Shoon wadhyu tey tho kaho”?….
[ Happiness diminishes with
acquisition of material objects , thou ponder what has been added to you (to Jiva) with an increase in wealth and power ?]
Being unaware of the science
of happiness , which is the need of
every living being , one notices unhappy everywhere in the world and by running
after material objects, they are seen to experience various types of anxieties
and quarrels . But if the natural state of Jiva as a substance is perfectly understood , then ,on getting rid of
unhappiness, blissfulness, which is a natural attribute of Jiva , can be well
experienced . This science is a secret in the world ,which is a tragic position.
Selfless , unattached and revered saints have propounded this subject
scientifically in manuscripts from there own experience and it is necessary to have wide
propagation of the same so that large and large number of people can take
benefit therefrom.
Similarly, Jiva has an
attribute of propulsive energy (Purusharth) . Its nature is to direct all
evolutions towards self . In spite of the said situation (Notwithstanding) , in
the state of unawareness of Jiva’s
own nature , and because of conviction of happiness in other objects, this propulsive energy
evolves distorted . Thus Jiva is propelled to evolve distortedly or distortion
works vehemently in Jiva. Yet, when
by virtue of its attribute of conviction , Jiva concludes its own natural
form ,from that time , the attribute of propulsive energy changes its direction
i.e. it turns towards its natural form and progressively all thoughts starts
subsiding and getting fully engrossed in its own natural form , purifies all its
evolutions . Thus, one experiences spiritual happiness – this is thus the
scientific position of the state of evolutions and relative actions and
interactions of the said attribute of Jiva.
The objective of the said
elucidation is that the religion of Jiva is to evolve blissfully and peacefully
which emerges as a result of
innocence , and , therefore it is necessary to acquire innocence to
achieve blissfulness . In
accordance with the principles of science , an act is the result of its cause of action . Here also innocence is
the cause and emergence of happiness is the effect - this is thus the natural
position . In order that innocence emerges in a scientific manner in Jiva, it has been necessary to think from
this view point.
It is to mention that one who is unaware of this science of emerging innocence
adopts many other imaginary and fanciful means, and is seen to make attempts in that
direction , but does not become
successful .Thus , one who has perfectly achieved innocence - purity, under the
shelter of such a Person , this science ought to be achieved effortlessly .
Since time infinity, the
disease in the form of vices and
arising out of ignorance in the state of Jiva, exists on
making room therein . As a result
whereof , Jiva transmigrates in eighty – four lakh forms through birth and death . To put an end to this
situation, it is first of all necessary to have in oneself the anxiety to come
out of this problem . In this world, , Jiva has engrossed itself fully with the
problems of present and future possessions and therefore forgets about its
disease of birth and death which is not proper , since , one’s ‘possessions’ are
limited till one’s lifetime and, in comparison the problem of infinite birth and death
is manifold . On its real
appreciation in Jiva’s knowledge, adverse beliefs starts pacifying and the
intensity in vices like desire , anger brewing in the conduct also starts
diminishing . In this manner , appropriate correction starts in the evolution of
Jiva’s principle attributes like cognition , conviction and conduct resulting in
evolving of appropriate detachment and ability .Further , on extinction of existing possessions ,detachment and
indifference are naturally found towards the same .
At this state, immense value
of the means to get rid of birth
and death is visualized in the cognition of Jiva.And naturally, it happens to
attach top priority to the said means and also intends to acquire the said means
at any cost and in any manner. And efforts commence according to the said
intention. – In this stage cognitive reasoning-strength of positive thinking
increases and power of adverse conviction substantially decreases ; and this is
manifestation of a firm aspiration
for salvation ; in which there is an aim to achieve complete innocence , a
readiness and strong determination to apply full force to reach one’s goal and
wishes to immediately achieve total
innocence. At this position, it becomes evident that happiness evincing in the
world out of evils is actually not happiness , but only a shadow of happiness
.And there is no iota of happiness in any event and in any object in the world –
by the pure heart devoid of any sort of desires and expectations , that is vividly felt .
At this stage ,Jiva leans
towards the blissfulness emerging out of virtues and becomes awakened in its
continuing evolution of thoughts . Thus, the said aspirant for salvation
impartially observes his own vices and as a result whereof the intensity of
vices subsides . The strength of vices depends on its intensity .As the strength
of vices , by and by , starts
decreasing by such observation, the
impurities in Jiva’s thoughts
starts diminishing proportionately
. As impurities diminishes by and
by , cleanliness starts evolving
gradually in Jiva’s cognition
and on the basis of such cleanliness , the conscience for purifying own
soul starts strengthening and intensity in adverse conviction slows down ,
meaning thereby that adverse conviction starts weakening. By this practice , the
desire for salvation appropriately
starts increasing and
self-observation in one’s beneficial and applicable subjects starts becoming very minute and pin pointed ;
hence, even very minute faults becomes noticeable .As , by and by, minuteness
expounds (develops) , the perceptive feeling about Jiva’s natural position
starts evolving. By this process of practicing self observation , one’s
familiarisation with one’s own feeling increases and on such familiarisation ,
one identifies the classes (the kinds) of natural feelings and the other adverse
feelings . In the class(types) of adverse feelings , Jiva experiences impurity ,
misery, anxiety and adversity and in the class (kinds) of natural feelings that
is in attribute of cognition ,
it experiences purity , tranquility
and similarity . Both the experiences in spite of their coexistence , at the
same time and situation , the difference between the two experiences is known and that is called “Bhedh Gnan”. The sign of the said
“Bhedh Gnan” is that there is
tremendous apathy (indifference) to the said adverse feelings which are felt like
poison and therefore Jiva attempts to spontaneously slip (escape) from that
situation . In course of practice
of such “Bhedh Gnan” ,Jiva convinces itself about its own natural position
(form) . The practice of “Bhedh Gnan” emanates out of identifying all feelings
of attachment vis-à-vis that of cognition and is not limited to the bare
knowledge of one’s sphere of thought . But , the experience of the magnitude and
the experience of the impact (effect) of cognition is
experienced by the perceptible character of cognition and hence with the support
of cognition , Jiva’s own natural
form is perfectly concluded in its cognition .That natural form of Jiva
is visualized as one’s own state of
Godhood full of spiritual virtues like infinite knowledge , infinite
blissfulness etc. Infinite godly wealth on being visualised in one’s own self ,
the value of world’s all objects , which is totally devoid of Jiva’s
existence disappears , and then one
continues to remain engrossed in one’s own reverent cohesive natural form.
According to the science of
Jiva , wherever there is conclusion of happiness , there is a natural tendency to lean thereat. Therefore , on the
conclusion of its own natural form, its attribute of conviction starts
automatically moving towards its own natural form and , at a particular moment , becomes
cohesively subdued in its natural form and this state is actually expressed as
self-realisation, self-perception, self-cognition or self-meditation which
results in breaking the chain of birth and death. At this state , Jiva on
attaining blissfulness and nectarine eternal peace , becomes satiated i.e. Jiva
tastes indescribable blissful satisfaction which is the religion of Jiva as a
substance. Such science of religion is the means to get rid of
all miseries and anxieties and is also the path to achieve eternal peace
and therefore the same ought to be worshipped with full dedication and vigour.
