Procedure for oration of Charananuyoga
In Charananuyoga the preachment has been given
such that the jivas conduct in dharma in accordance with their buddhi. There dharma is Nishchaya form
Moksha Marg only; its means are dharma in upachar sense; hence from aspect of
primacy of Vyavahara naya, the description is made of different types of
divisions of Upachar dharma since in Nishchaya dharma there is no vikalpa of
acceptance-renunciation and in lower state he cannot give up vikalpa .
Therefore the preachment is to abandon acts converse to that of dharma and
follow the activities to support the dharma .
Such
preachment is given in two ways- one is that of Vyavahara and second is that Vyavahara along
with Nishchaya.
Those jivas
who do not have gyan of Nishchaya and by giving Upadesh also it does not appear
to have been registered – such Mithya Drishti jivas are given Upadesh of
Vyavahara only when they are interested in dharma.
Those jivas
who have knowledge of Nishchaya-Vyavahara and upon giving Upadesh, the gyan
gets registered – such Samyak Drishti jiva and Mithya Drishti who is on the
verge of Samyaktva, are given Upadesh of Nishchaya along with Vyavahara,
since Shri Guru is benefactor of all Jivas.
There
Asangyi jivas are not worthy of giving preachment hence for them this much benefaction
was done that other jivas were given upadesh of compassion towards them. And those jivas
who due to strength of karmas cannot attain Nishchaya Moksha Marg, they have
been benefitted by the Upadesh of Vyavahara dharma which made them renounce pap
activities which are cause of miseries of Kugati, and they have been made to
engage in punya deeds which are cause for sensory pleasures of Sugati; there the amount of dukh which have been eliminated is the
quantum of benefaction.
Look! Papi
has desire for Pap always and he proceeds towards Kugati but there is no
nimitta for dharma there. Hence consequentially he keeps attaining dukh while
Punya-doer has desire for dharma hence he goes to Sugati where the nimitta for
dharma are present; hence consequentially he attains sukh. If the karma shakti weakens then
he can get even Moksha Marg. Therefore with Upadesh of Vyavahara, one is
directed towards punya deeds abandoning pap.
And those jivas who have attained Moksha Marg or
are eligible to attain, they have been given Upadesh of Vyavahara along with
Nishchaya to direct them towards Moksha Marg for their benefaction.
Shri Guru carries out benefaction for all but for such jivas for whom such benefaction
is not possible then what can shri guru do? – to the extent possible the
benefaction was done; hence the Upadesh is given in two ways.
In Vyavahara Upadesh the primacy is that of
external activities; by
his Upadesh Jiva, abandoning pap activities engages in punya activities, there
in accordance with the activities the manifestations also become weak Kashaya
form abandoning those of strong Kashaya- thus primarily it is thus but if it
does not happen to someone, then let it not be; Shri Guru had given Upadesh of external activities for
improving the manifestations only.
In the Upadesh of Vyavahara with Nishchaya the
primacy is that of manifestations only. With his Upadesh by means of practice of Tattva Gyan and
with Bhavana of detachment the
manifestations improve and accordingly the external activities also improve.
With improvement of manifestations the external activities automatically
improve for sure. Hence
shri Guru gives Upadesh primarily to improve manifestations.
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In such two types of Upadesh where the
Upadesh is pertaining to Vyavahara only, there for Samyak Darshan, believe only in Arahant Deva-
Nirgranth Guru- compassion dharma and no one else. The Vyavahara forms have
been described of Jivas etc. Tattvas form, having shraddhan in them alone and
not committing 25 flaws of doubt etc.; practice Nihashankit etc. Ang and
Samvega etc. gunas , these are preached.
For
Samyak Gyan practice
of shastras of Jina faith, use of means
of Arth-Vyanajan etc. Angs , - these are preached.
For
Samyak Charitra
renunciation of Himsa etc. Pap partially or totally , practice of Vrita etc.
Angs – these are preached. If some jiva is not able to practice some specific
dharma then he is given upadesh of renunciation of specific item. For example-
The Bheel (tribal person) was asked to renounce the meat of crow; the cowherd
was given Upadesh of chanting Namokar Mantra; house holder is given Upadesh of
Chaityalaya-Pooja-Prabhavana etc. activities etc. In accordance with the type of Jiva the
Upadesh is given.
In the same way where Upadesh is of Vyavahara
along with Nishchaya, there for Samyak darshan the shraddhan of real Tattvas is imparted ; their
Nishchaya form is real ; the Vyavahara form is Upachar only- with such
shraddhan and with differentiating
knowledge of self and others, with objective of abandoning raga etc. In other
dravyas , the Upadesh is given for carrying out shraddhan of those Tattvas – With
such Shraddhan, other than Arahant etc. ,
other Devas etc. appear to be Mithya hence their belief is automatically
abandoned. That is also described.
For Samyak
Gyan the Upadesh is given for knowing those Tattvas in the same way without
doubt etc. – the means for such knowledge is practice of Jina Shastras; hence
with this objective , the practice of Jina shastras is automatically carried
out ; that is described.
For Samyak
Charitra, the Upadesh is given for eliminating ragas etc. ; there with
absence of strong raga etc. partially or totally , with their nimitta the pap
activity which used to occur partially or totally , that gets abandoned and with mild raga the practice of
shravak-muni Vritas is undertaken and
with absence of even mild raga the activity of Shuddhopayoga is undertaken
; which is described.
There for
Samyak Drishtis having real shraddhan if some specific vow is undertaken or
bhakti is carried out, or
pooja-prabhavana is undertaken or Dhyan etc. are carried out, these are
preached.
In Jina faith the way the real traditional marg is
there, that is preached.
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In this way there are two types of
Upadesh in Charananuyoga
In Charananuyoga the Upadesh is given for
renouncing activities of strong Kashaya and engaging in weak Kashaya form
activities. Although
doing Kashaya is bad, even then seeing all Kashaya could not be given up, the
degree to which it could be reduced would be beneficial- such objective should
be known. Just as- Those jivas who cannot give up activities involving
violence, constructions, sensory enjoyments
and anger etc. , they are given Upadesh of engaging in
Pooja-Prabhavana-Daan etc., constructing Chaityalaya, doing dancing-singing in
front of Jina deva and help other dharmatma people since in this the
traditional Kashaya is not served; while in Pap activities the traditional
Kashaya is served. Hence abandoning Pap activities they are encouraged to
engage in these activities.
There to the
extent possible, abandoning pap activities, they are given upadesh of Samyaktva
and practicing AnuVrita etc.. And those
jivas who have given up activities involving violence, they are given Upadesh
of abandoning Poojan etc. and all Pap activities and undertake MahaVrita etc.
activities.
Observing
that some amount of raga cannot be given
up , they are given Upadesh of engaging in compassion, Dharma Upadesh , Pratikraman etc. activities. Where all ragas have been
eliminated, there nothing is left to be done; hence they do not need Upadesh,
know such sequence.
In Charananuyoga, even with generation of Kashaya
in Kashayi Jivas, they are made to give up Pap and engage in dharma activities. For example- Telling the result of pap in the form of
miseries of Narak etc., thereby generating fear Kashaya, they are
made to abandon pap activities. By
describing pleasures of Swarga as result of punya, by generating greed Kashaya, they are
made to engage in dharma activities. There this Jiva with attraction towards
sensory subjects, body, son, wealth etc. engages in pap activities and remains
averse to dharma ; hence by showing the
causes of death-miseries with sensory subjects the Kashaya of dislike is
produced. The body etc. is shown to be unclean to generate Kashaya of
aversion.
Son etc. are
shown to be obsessed with wealth, thus dwesha is generated and wealth is
shown to be a cause for death- miseries etc., the budhhi of unfavourable
is generated. With such means, with elimination of strong raga in sensory
subjects, they leave pap activities and
engage in dharma activities. By remembering name, engaging in stuti, with
pooja-daan-sheel etc. the miseries, poverty etc. of this Lok get avoided; some
wealth etc. are attained- with such description, by generating greed,
they are made to engage in dharma activities.
In the same
way know other examples.
Here
Question- What is
the objective in giving up some Kashaya and engaging in some other Kashaya?
Its
answer- Disease is
cold also and fever also. If someone is dying of cold then the doctor gives
medicine to cause fever; after fever is caused then there is hope for survival
, later he makes effort for removing fever also.
In the same
way all Kashaya are despicable, but observing several jivas to be engaging in
pap activities due to Kashaya , shri Guru makes effort for them to engage in
Kashaya which is cause for punya deeds; later after knowing his real dharma
buddhi, he makes effort for eliminating that Kashaya also – such objective
should be known.
In Charananuyoga whichever way the Jivas could
engage in dharma abandoning pap, that is described with different arguments . These are explained by worldly
example- arguments- logic – example and sometimes examples of other faith are
also told.
For example
in Sookti Muktavali Lakshmi has been called resident of Lotus and from ocean
the poison and Lakshmi were produced, from that aspect she is called as sister
of poison . Same way it is told elsewhere.
There several examples are untrue also, but since
they serve the true objective hence there is no harm.
Here
someone says- the
fault of untruth would be applicable ?
The
answer- even if it
is untrue but if it serves the right objective then it is not called untrue
while if truth serves the false objective then it is untrue only.
In metaphor, logic, name etc. the true-false is
not from aspect of words; but it is from aspect of objective that it is
true-false. For example
the small decorated township is called like Indra-Puri which is untrue but from
aspect of decoration it serves the objective hence it is not untrue.
In the same
way, ‘in this town the rod is seen in the umbrella only; not elsewhere’- this
is told, which is untrue ; since elsewhere also rod (punishment ) is seen but
since ‘those committing offense are few and those following rules are not
punished’- this objective is served; hence it is not untrue.
The name of
Vrihaspati is told as ‘SurGuru’ and that of Mangal as ’Kuj’ but these names are
from aspect of other faiths; their letter meaning is
untrue but that name reveals the meaning of that thing; hence it is not
untrue.
In this way
examples of other faith etc. are quoted, which are untrue but the shraddhan is
not to be done of the example ; the shraddhan has to be done of the objective
which is true; hence there is no flaw.
In Charananuyoga the Chhadmastha is given Upadesh
from aspect of being dim witted explicitly with primacy of worldly activities.
He is not given Upadesh from aspect of fineness which could be known only by
means of Keval Gyna , since it cannot be practiced; while the objective is that
of practicing only.
For example
– The AnuVrati has been
told to undertake renunciation of Trasa
Himsa but even in the activities of pleasure with wife the trasa himsa
accrues. He also knows that in Jina Vani here trasa have been told, but he does
not have intent of killing those trasa; hence the killing of trasa as
known in the Lok is not carried out by him , from this aspect
he has renounced Trasa Himsa.
In the same
way, Muni also has been
said to have renounced Sthavar-Himsa, but Munis travel on earth, water
etc. where even the trasa are not absent since those trasa jivas have such
small size that they are not visible and they are located in earth, water etc.
which is known to Munis by means of Jina vani, and possibly with Awadhi Gyan
also. But they do not have intent of sthavar-Trasa himsa due to carelessness.
And digging
earth in the Lok , activities with non-Prasuk ( non-sanitized) water; the name
of such activities is Sthavar Himsa and hurting the sthool trasa
jivas is called Trasa Himsa which they do not indulge in. From this aspect Munis are said have
renounced Himsa completely.
In the same
way untruth-stealing-non celibacy- possessions are said to have been
renounced but from aspect of knowing with Keval Gyan the Untruth Vachan Yog is
said to be there till 12th Gunasthana; the acceptance of other
dravya in the form of Karma Paramanus etc. is there till 13th
gunasthana; the fruition of veda is there till 9th gunasthana;
internal parigrah(possession) is present till 10th gunasthana ;
external parigrah form samosharan etc. occur even to the Kevali.
The Muni
does not have intent of Pap form pramad (carelessness) and in the Lok, the
activities which are termed as untruth, stealing, kusheel, parigrah etc. are
not done by him hence he is said to have renounced untruth etc.
And just as
– In the prime qualities
of Muni the subjects of five senses have been renounced but the knowing
through the senses is not absent and if raga-dwesha are totally not there then
Yatha Khyat Charitra would be there, but it is not so. Only in sthool form the
sensory subjects desire is absent and the tendency to collect external
materials of senses has been eliminated; therefore they are said to have
renounced sensory subjects.
Know the
same way elsewhere.
The Vrati Jiva engages in renunciation and
conduct, that is in accordance with the procedure of Charananuyoga and worldly
practices he renounces.
For example someone renounced Trasa Himsa, there he has renounced the
trasa himsa as described in charananuyoga and lok. The trasa which are seen by Keval Gyan, their himsa he cannot renounce.
The
renunciation of trasa himsa is as follows- the renunciation of vikalpa
with mind in that form is renunciation with mind ; not speaking in words
is renunciation with words; not engaging with body is renunciation
with body. In the same way other renunciation and acceptance is carried out
with such procedures- know thus.
Here
question- In
Karananuyoga the description is hierarchical from aspect of Keval Gyan , there
in 6th gunasthana, the
lack of 12 aviratis has been told completely , how is it so?
Its reply- Avirati is inclusive in Yog and
Kashaya but there also from aspect of Charananuyoga the lack of renunciation is
called Avirati – that is lacking there.
Muni is said
to have lack of mind-avirati . Though the mind does have vikalpa, but
promiscuous activities of mind in pap form are absent hence it is called
absence of mind-avirati – know thus.
In Charananuyoga
from aspect of Vyavahara Lok
activities only Name etc. are told. For example – Samyaktvi is called eligible and Mithyatvi is
called ineligible ; those who have shraddhan of Jina deva etc. , he is
Samyaktvi and those who do not have sharddhan are Mithyatvi , since giving
daan is told in Charananuyoga. Hence
from aspect of Charananuyoga only, the Samyaktva and Mithyatva should be
accepted.
From
aspect of Karananuyoga, by accepting Samyaktva-Mithyatva, the same jiva who was in 11th gunasthana, he
comes to first gunasthana in antar muhurta , hence there the donor does not
have capability to decide upon the eligible- ineligible.
In the same
way from aspect of Dravyanuyoga , in accepting Samyaktva-Mithyatva , in
Muni Sangh there are Dravya Lingi as well as Bhava Lingi, hence firstly they
cannot be decided since external activities of both are the same. If per chance
some Samyaktvi could know them by some
signs and if he does not do their bhakti then others would have doubt that why
he did not do his bhakti ? Hence his Mithya Drishti-ness would be revealed and
there would be opposition in Sangh ; hence from aspect of Vyavahara
Samyaktva-Mithyatva only the statements are made.
Here some
one may ask-
Samyaktvi believes the Dravya Lingi to be equipped with lower qualities than
himself ; how can he do their bhakti?
Its
answer- The means
for Vyavahara dharma are plenty with Dravya Lingi and bhakti is also Vyavahara
only. Hence just as some one is rich , but the one who is elder in kula, is
respected knowing him to be elder from aspect of kula; in the same way, he
himself is with Samyaktva guna but the
one who is elder in Vyavahara dharma is respected from aspect of Vyavahara dharma
and therefore he is eligible for bhakti.
In the same
way , those jiva who do lots of Upavas , they are called Tapasvi. Although
someone may do greater dhyan-studies and
he is great Tapasvi even then from aspect of Charananuyoga, the external
tapa is only primary hence he only is
called Tapasvi . In the same way know the other names etc.
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In this way the procedure for oration in Charananuyoga should be known.
Continued…..
