Page 15 - Journey to Infinity

understanding and people also say that no work should be done with out thinking. This applies to all the bodily and worldly matters. Then, how does the clean intellect (Akhal saleem) will believe that we have to believe the matters positively in the religion and spirituality with out thinking and understanding and are forced to accept them.
How can a man live in this manner? We did not get the intellect like that. There is also some meaning in it. There are three types of getting the worldly knowledge.
1. Knowledge of Indriyas: which are related to eye, ear, nose, taste and touch.
2. Kayas(Anuman/inference/doubt) : in the foundation of them is also there is the knowledge of senses and Indriyas.
3. Testimony of Mukhadameen (venerable), Moukhareen (Aptavachan), Peshavayaney deen (Apta Purush). The roots of them are mostly in the Indriyas and senses.
The foundation of these three types of knowledge is in the mind and intellect of man, because Buddhi is the fountain and man’s heart is its big canal and the five Indriyas are its small tubes. There is the necessity of help of heart and intellect here also because Indriyas can not function with out them. This is called Indriya Gyan, which is obtained by hearing etc. Therefore a man having Indriyas should use them correctly and obtain knowledge through them. The second type of the Gyan of Kayas /and Anuman depend upon the previous vast experience of Indriyas and they are capable of reaching a special result, with their help. There will be a suspicion of rain on seeing a river and suspicion of fire on seeing the smoke. Therefore it is possible that Gyan can be correct, but it is also possible that which is emerging as smoke can be due to the changes underneath the earth. There are many types of Anuman Gyan, but their clarification is not with out trouble.
Third knowledge is called Shabda Praman ie. testimony of Real people who are experienced not only in worldly changes, but they also know the secrets of Paramarth. They have all kinds of experiences. They do not speak lies, because they are not benefited by that. They do not have mine, your, our, in their self (Nafsaniyat). Their life is truthful. Their experiences are vast. Their utterances are remarkable. Therefore their words are accepted, some times, as true. Even there also, man has to take the help of his Indriya Gyan, Anuman and Praman, to a certain extent, to accept them as true. Shabda Praman has got lot of importance.
We have limited period of life in this limited layer (Sasim Sansar). It is possible to acquire knowledge with personal experience with study, but it is a