Trishshsti Shalaka Purush

-By Sreepalan V C

Who is salaka Purush – righteous soul?

These are the souls that are bhavyaas and are born in every Kalpa – ½ cycle of time (avisarpini and utsarpini) and attain Moksha either in the same birth or with in one or two births.

The number is as under:
Thrithankar 24
Chakravarthis 12
Baldev 9
Narayan 9
Prathi narayan 9
Toal 63
Besides
Parents –(mother and father)
called Gurus of Thrithankars 24 + 24 = 48
Rudra 11
Naaradh 9
Kaamdev 24
Kulakar 14
Total 106
Grand total 169

Both 63 and 169 are salaka purushas.
(Please refer shri Thilloya Pannathi Ch -4, Sloka1403)

All these souls are by their own effort attain this result and since the souls that are salaka purushas are depicted or seen in the knowledge screen of Kevalin and consequently known to Gandhaar and it is passed on to posterity by way of vitraag Jain Sacred Scriptures, it would be happening as found in Keval Gynaan. So it is said as predetermined.

The answer for the question is that these salaka purushas attain their Moksha by their own freewill and effort. It is said to be determined from the point of view of the knowledge of Kevalin whose knowledge depicts well in advance. Absolutely there is no hand of Kevalin in the attainment of Moksha by these souls.

Difference between Thrithankars and others:
Souls of Thirthankars attain definitely liberation in the same birth. Souls of Thirthankars are adorned with Samavasaran a unique platform for propagation.
Souls found further adorned with 34 special effects (adhisayaas) Souls are capable of manifesting oracles – Dhivya Dhoni The list is endless. The rest are not adorned with these, though they also enjoy certain other special adoration. That apart, it is said that there will be no meeting of any two of one of these categories of souls at any point of time i.e., Thirthankar meeting another Thirthankar.

2. When all souls are equel, what caused this basic difference and from which period before the salvation the process of differenciation started

Reply:
Souls are equal as to their content and extent is the right assertion and the differences are only external and not internal. There is no any fixed rule that the
process of being called salaka purushas starts on a fixed date from the point of view of the individual souls. It is solely an independent manifestation out of soul’s own faith, knowledge and conduct on its own soul.

Shri Marichi’s soul was present as the grand son of Baghavaan Adinath but its freewill or effort was in some other direction and it took lacs of years to secure Samyakthva while it was as lion and hundreds of years to secure Keval Gynaan and nearly 4 decades to attain Siddhathva.

Besides, Baghavaan Adinaath manifested Keval Gynaan after 1000 years of effort, Baghavaan Bahubali manifested Keval Gynaan after 12 months whereas
Baghavaan Barath manifested Keval Gynaan with in 48 minutes. How do we assess all these difference except pin pointing to their individual effort – upadhan Kaaran.

3. Is this difference due to the potential of the soul or some or whole portion of the difference due to the nimittas the soul had underwent.

Reply:
Since the differences are only external they are due to their punnya karma which flows by itself. Punnya karma is not the aim or goal of these souls but due to the soul’s gradual increase in the concentration on their own qualities, passionless ness – vitaraagathva – is surging and passions are near empty and thus punnya karma flows by itself which results in the external adorations.

Example:
Shodasa bhaavana: Starting with Darshana visuddhi – purity in upayoga of soul - 16 contemplations or reflections of soul are the cause for the inflow of Thirthankara Naama Karma.

Answer to the question is that it is mainly due to the potential or capabilities of the soul and right knowledge based faith followed by conduct – Ratnatriya - leads the soul to such heights. But all the external adorations are of no consequence to the soul’s achievement towards Moksha.

External adorations and internal manifestations are, no doubt, synchronized or witnessed by nimittas or nimittas are present at the time of such unique happenings. Nimittas presence is an independent action.

Nimittas have a roll to play is a vyavahaaric point of view. But it has not contributed any thing materially to the soul’s own manifestation is the nischaya point of view.


Shortest is not the best but best is the shortest. Choice and understanding is one’s.

If one is serious of one, know thyself and be thyself and it is the revelation of Jinendara Baghavan.

Attempt is made to place the information and understanding is one’s. Walking stick cannot make a man walk but if man wants to walk; walking stick may help the man. This attempt is only a walking stick.