MokshMargPrakashak…..01

 

(Illuminator of the Path to Salvation)

Preface

If I am asked that which is the most suitable book which a beginner interested in Jain philosophy should read, I would unhesitatingly recommend MokshMargPrakashak as the book to read since it would lay a solid foundation of the subject. On the other hand MokshMargPrakashak is a granth which describes very advanced philosophical matters at the same time. It was extensively quoted by shri Kanji Swamyji in his Pravachans on all the Paramagams. Unfortunately this granth is incomplete and it is estimated that the author Pandit Todarmalji had intended it to be a gigantic shastra which would have been several times the size of the granth presently available.

 Pandit Todarmalji was born sometime around 1720 AD  and died under mysterious circumstances around  1766 AD. At the time  of his death, Moksh Marg Prakashak was being written hence it remained incomplete. Pandit Todarmalji was a great scholar of Jain Philosophy and he had written several shastras in commentary form explaining the subject in simple local language of those times. The most notable amongst these is Samyak Gyan Chandrika which is a commentary on Gommatsar. Labdhisar and Kshapanasar and deals with extremely complex parts of Karanauyoga which he has described in local simplified language. Interestingly he has translated them from Kannada script which he had to learn to study the subject. This itself was an extraordinary achievement for a person living in Northern India. Besides this, he wrote commentary on  Triloksaar which is a shastra dealing with the Jain Geography and commentaries on Atmanushasan and Purushartha Siddhi Upaya. Artha Sandrishti Adhikar authored by him is an extraordinary contribution towards Jain  Mathematics which uses language of symbols to denote the complex Jain   representation of numbers in various stages of spiritual development. Further he had written a small but extremely important letter known  as Rahasya Poorna Chitthi which was in reply to a letter received by him  asking questions on the  form of meditation.

In the limited period of his life his contributions towards Jain philosophy are enormous and not surprisingly he is addressed as Acharya kalpa which implies being like an Acharya even though he was a householder.  People used to throng to listen to his discourses in Jaipur at those times and used to wonder upon the extent of his knowledge.

This  incomplete book starts with the first chapter of Introduction on the forms of Arahant, Siddha, Upadhyaya etc. concluding  with the objective of the granth along with form of speaker and listener. The second chapter describes the form of the worldly state being experienced by all the Jivas due to bondage of Karmas The third chapter deals with the miseries suffered in the world by different jivas and its possible remedy in the form of Moksha.   The fourth chapter narrates the form of Mithya darshan-Gyan-Charitra being practiced by the jivas . The fifth chapter describes the different philosophies being followed by jiva and refutes them one by one. Sixth chapter negates the forms of Kudeva-Kuguru-Kudharma being practiced by jiva. The seventh chapter is an important chapter which highlights the mistakes being practiced even by Jain followers in the form of NishchayaBhas and VyavaharaBhas etc. The eighth  chapter briefly describes the various means which are used in Jainism for preachment in the form of four Anuyogas. The last ninth Chapter appears to be truly the beginning of the granth by laying out the form  of Moksha Marg and the means for Samyak Darshan. Even though the book is incomplete it lays down the principles which should be followed by the layman for practicing dharma and mistakes to avoid hence in that respect this granth is invaluable. By reading it one is surprised by the extent of knowledge Pandit Todarmalji had and to what extent he had studied the contemporary shastras. Considering his period and knowing the means which were available for writing  and communicating , it can be easily concluded that his knowledge was phenomenal.

In my opinion the extent of  his knowledge gives us a glimpse of what the knowledge of omniscient would be like, which  further  consolidates the belief in omniscience.

 

First  Chapter 

  Peeth Bandh Niroopan ( Introduction )

Now the MokshMargPrakashan named shastra is being written-

Firstly Mangal Namokar Mantra is invoked –

 Namo Arahantanam, Namo Siddhanam, Namo Ayariyaanam|

 Namo Uvajjhaayanam , Namo Loye SavvaSahoonam ||

It means – Obeisance to Arahantas, Obeisance to Siddhas, Obeisance to Acharyas, Obeisance to Upadhyayas, Obeisance to all the Sadhus of the Lok.

Since here Namaskar is offered in obeisance  hence its name is Namaskar Mantra.

Now the one who is offered Namaskar, his  form is contemplated upon.

Form of Arahantas

Firstly the form of Arahantas is considered-

The one who  renouncing householdership, embracing Muni dharma, destroying four ghati karmas by the means of own nature, was stationed in infinite foursome form ; by means of infinite gyan, who knows all the jivas etc. dravyas along with their infinite guna-paryayas, simultaneously  specifically in direct manner ; who views them in samanya form by means of infinite darshan; who has such  capability by means of infinite veerya; who experiences perturbation free bliss by means of infinite sukh.

Further, who devoid of all the raga-dwesha form corrupted bhavas absolutely, have manifested in peaceful flavour form and being free from all the thirst-hunger form blemishes have attained the state of Deva amongst the Devas, and who have Param-Audarik Sharir (body) devoid of all  weapons-clothes  free of symbols of detestable bhavas of anger-desire etc. and with whose words the dharma-teerth  flourishes in the lok ; who are the  means for the benediction of the jivas and on account of worldly jivas considering them  to be Prabhu form , conjunction of different kinds of miracles and grandeur is attained by them and whom for  their own benefit Ganadhar-Indra etc. supreme jivas venerate.

-          Such Shri Arahant Devas are venerable in every possible way. Obeisance to them by us.

Form of Siddhas

Now the form of Siddhas is contemplated upon-

Who renouncing householder state, with the means of Muni Darma, upon destruction of four Ghati karmas, revealed infinite foursome nature and after sometime with destruction of four Aghati karmas also, abandoning Param-Audarik Sharir also, having nature of upward motion, were stationed at the peak of the Lok;  where with elimination of relationship with all the other dravyas, the salvation state was attained and were stationed having Atma Pradesh of the shape of Purush(male)  form and whose bodies were  slightly smaller than the last worldly body.

Whose opponent karmas have been destroyed; hence all Atmik-Gunas of the form of Samyaktva-Gyan-Darshan etc. have completely attained own nature; who have no relation with NoKarmas hence all Amoortattva etc. Atmik Dharmas have been revealed and whose bhava karmas have been eliminated, hence manifestation is in Shuddha blissful nature form; with whose Dhyan the Bhavya Jivas attain the knowledge of own dravya-other dravya  and corrupted bhava-swabhava bhavas, by means of which  their practice for becoming same as those Siddhas is carried out; who is like mirror form for displaying the  desirable such own shudddha nature and who has achieved all that has to  be achieved; therefore they remain thus for infinitely endless period.  

-          Such manifested ‘Shri Siddha Bhagwan’ is offered our Namaskar.

Samanya Form of Acharya-Upadhyaya-Sadhu

Now the nature of Acharya-Upadhyaya-Sadhu is observed-

The one who being detached, renouncing all possessions, adopting shuddhopayoga form Munidharma, experiences himself within self by means of that shuddhopayoga internally; who does not have spirit of oneness with other dravyas  and believes the gyan etc. swabhava only to be his own; who does not have affection towards other bhavas and the other dravyas and their swabhavas which are reflected in his gyan ; them they know only but do not indulge in raga-dwesha by considering them as good or bad.

Body has different states, different external nimittas are present but they do not consider them as sukh-dukh. Whatever applicable external activities for self, they perform  to the extent  possible but do not forcibly try to do them and do not make their Upayoga wander too much. Being detached they adopt inactive attitude and  due to fruition of weak raga, shubhopayoga also occurs.  They are affectionate towards these external means for shuddhopayoga  but knowing the raga bhava to be despicable, they wish to eliminate them and due to lack of fruition of strong kashaya, the himsa etc  form ashubhopayoga manifestation is not existent at all.

With such internal state they are externally Digamber with peaceful countenance. They are free of activities of body like preening etc., reside in forest etc., practice 28 prime qualities without break, tolerate 22 hardships, respect 12 types of tapas, sometimes adopting Dhyan posture they are stationary like an idol; sometimes they engage in study etc. external dharma activities; sometimes they are carefully engaged in the suitable food taking-moving etc. activities for maintenance of the body which are applicable for Munis.

-          Such are Jain Munis , all of them have such state.

Form of Acharya

Out of them, those who have attained the prime status on account of superiority of Samyak Darshan-SamyakGyan-Samyak Charitra thus being leader of the sangh; who  are primarily engrossed in nirvikalpa Swaroopacharan only; who sometimes, upon observing other jivas desirous of dharma, with spirit of compassion due to fruition of bit of raga, give them dharma preachment; those desirous of ordination are given ordination and those who reveal their mistakes, they offer them repentance for purification.

-          Enabling conduct in such manner are ‘Acharya’; Namaskar to them.

Form of Upadhyaya

Who are knowledgeable of several Jain shastras; are authority in Sangh for teaching-studying and those who knowing the applicable meaning  of all the shastras, with concentration, engross in own nature and if sometimes due to fruition of bit of Kashaya, if the upayoga does not remain steady  then they themselves study those shastras and teach other dharma followers also.

-          Engaged in teaching such Bhavyas who are nearing Moksha are Upadhyaya, our Namaskar to them.

Form of Sadhu

Further without attainment of these two posts, all others who are holder of Muni state and who engage in own Atma Swabhava; e.g.- own upayoga believing other dravya to be good or bad should not get involved , in such a way they practice their Upayoga and externally they engage in Tapa etc. activities which are means to it externally  and sometimes engage in Bhakti Vandan etc, form of activities.

-          Holder of such Atma swabhava  are Sadhu, to them our Namaskar is offered.

Reason  for Veneration

In this way the ‘form’ of these Arahant etc. is Veetrag-Vigyan form. Due to that only the Arahant etc. have become highly venerable since from aspect of Jiva Tattva all the jivas are identical but on account of raga etc.  form corruption and limitations of gyan the jiva are disgraceful while due to  lack of ragas etc. and greatness of gyan they are venerable. Here Arahant-Siddhas have complete lack of ragas etc. and the great ness of gyan is specific hence the complete veetrag-vigyan bhava is applicable; and for Acharya, Upadhyaya and Sadhus the lack of ragas and greatness of gyan in partial form results in possibility of partial Veetrag-Vigyan. Therefore these Arahant etc. should be known to be highly venerable.

Further , these Arahant etc. states should be known to be in this way- Primarily it should be known to be that of Tirthankara and in secondary form to be that of all Kevalis. They are known as ‘Arahant’ in Prakrit language and as ‘Arhat’ in Sanskrit  language–and beyond fourteenth gunasthana they should be known as ‘Siddhas’.

Further, those who have attained Acharya title, whether they are in sangh or practice Atma Dhyan alone or are Ekal-Vihari ( practicing alone) or amongst Acharyas also they have attained Primary status  hence are holder of Ganadhar status – they are all named as ‘Acharya’.

Further, studying -teaching is carried out by other Munis also , but those who have attained the Upadhyaya status given by Acharyas, they only in spite of being engaged in Atma-dhyan etc. activities are called as ‘Upadhyaya’.

Those who are not holder of title , all such Munis should be known as holder of Sadhu sangya ( name).

Here such rule is not existent that with Panchachars the Acharya title is given, study-teaching results in Upadhyaya title, practice of prime qualities result in Sadhu title since these activities are common to all the Munis but from aspect of Shabda Naya their word meaning is carried out thus. From aspect of Samabhiroodha naya the Acharya etc. name is given to the  status only . Just as from aspect of Shabda naya the one who moves is called a cow, there the movement is carried out by Manushya also, but from aspect of Samabhiroodha naya the name is given to that paryaya. In  the same way it should be understood.

Here before Siddhas the Arahants were venerated, what is the reason for it?- this doubt is generated.

Its answer is as follows- The veneration is offered from aspect of attainment of our objective. Here from Arahants the objective of preachment etc. is specifically served ; hence they are venerated first. In this way the form of Arahant etc, is contemplated upon, since by contemplation of form, specific purposes are served.

Further, these Arahant etc. are called as ‘Panch Parameshthis’ since those who are most favourite are named as ‘Parameshta’. The group of five such Parameshta is called as ‘Panch Parameshthi’.

Further, Rishabh,  Ajit, Sambhav, Abhinanadan, Sumati, PadmaPrabh, Suparshwa, ChandraPrabh, PushpaDant, Sheetal, Shreyan, Vasupujya, Vimal, Anant, Dharma, Shanti, Kunthu, Ara, Malli, MuniSuvrata, Nami, Nemi, Parshwa,  Vardhaman- named ‘Twenty four Tirthankara’ , have been leaders of the present Dharma Tirtha in this Bharat Kshetra. Specifically worshipped by Indra etc. in Garbh-Janma-Tapa-Gyan-Nirvana Kalyanaks , they are now stationed in Siddhalaya, our Namaskar to them.

Further, Seemandhara, Yugandhara, Baahu, Subaahu, Sanjatak, SwayamPrabh, Vrashabhanan, Anant Veerya,  SoorPrabh, VishalKeerti, Vajradhar, Chandranan, ChandraBahu, Bhujangam, Ishwara, NemiPrabhu, Veersen, MahaBhadra, DevaYash, AjitVeerya- named these ‘Twenty Tirthankara’ are stationed in Panch Meru related Videh Kshetras at present along with Keval Gyan, our Namaskar to them.

Although in ‘Parameshthi’ word these are implicit, even so, in present period realising their importance, they have been offered Namaskar separately.

Further, the uncreated Jina idols which are existent in three loks; the properly created Jina idols which are existent in Madhya Lok, by whose darshan etc. without dharma preachment, other objectives of self are served, just as with darshan etc. of Tirthankara Kevali’s is served, like that it occurs; hence our Namaskar to those Jina idols also.

Further, in accordance with the divine preachment of Kevali, Ang-shastra created by Ganadhara, the granth etc. created by Acharyas etc .  in accordance with them- all these are jina vachan ; which are recognised by the symbol of Syadvad; they are non controversial by logical path, hence are Pramanik (true) ; they are cause for Tattva Gyan for  Jiva , hence are beneficial; therefore our Namaskar to them.

Further, Chaityalaya, Aryika, supreme Shravak etc. dravya, Tirtha Kshetra etc. Kshetra, Kalyanak – kaal etc. kaal and jewel trio etc. bhava; which are worthy of my Namaskar, I offer my Namaskar to them and those who should be respected , I offer them respect suitably.

In this way by offering veneration to favourites, the Mangal has been carried out.

Now, how those Arahant etc. are favourites? This is considered-

By means of which the sukh is generated and dukh is eliminated, that act is called objective and by means of which the objective is served, that only is desirable, hence at this occasion for us , the attainment of Veetrag – Vigyan only is objective since by means of it the perturbation free real sukh is attained and all restlessness form dukh is destroyed.

The serving of objective by Arahant etc.

Further, this objective is served by Arahant etc. How? This is considered-

The manifestations of Atma are of three kinds- Sanklesh ( perturbed) ,  Vishuddha (pure) and Shuddha ( highly Pure).

The strong kashaya form is Sanklesh ( perturbed) , weak Kashaya form is Vishuddha, and without Kashyaya is Shuddha .  There harmful to own swabhava of the form of Veetrag-Vigyan, the Gyanavarana etc. Ghati Karmas  are strongly bonded due to Sanklesh ( perturbed) manifestations and with vishuddha manifestations weakly bonded  and if the vishuddha manifestations are strong then the strong bondage which was accrued in the past is also weakened. With the Shuddha manifestations the bondage does not accrue ; instead only Nirjara is attained.

The bhavas of worshipping of Arahant etc. occur with weakness of Kashaya hence they are Vishuddha Manifestations. Further, they are means for elimination of Kashaya ; hence are cause for Shuddha manifestations. With such manifestations the Ghati karma is weakened and easily Veetrag-Vigyan gets revealed; to the extent it is weakened, to that extent it is revealed.

In this way with Arahant etc., our objective gets served.

Or, observing the shape of Arahant etc. or contemplation of their form or hearing their words or being nearby or manifesting in accordance with them etc. form activities, being nimitta immediately, weaken the ragas etc. and generate specific knowledge of jiva-ajiva etc. ; hence this way also with Arahant etc. the objective of Veetrag Vigyan form is served.

Here someone may ask that with these activities such objectives may be served, but do they also serve for such objectives wherein the sensual pleasures are generated and the dukh is eliminated ?

Its answer- Those Vishuddha manifestations of worship etc. form towards Arahant etc. result in bondage of punya-prakriti of sata (vedaniya) of aghati karmas and if those manifestations are strong then they weaken the asata(vedaniya) etc. pap-prakriti bonded in the past or, by destroying them manifests in punya-prakriti form and with the fruition of that punya, automatically materials for sensory pleasures are obtained and with elimination of pap, automatically the materials for cause of dukh get removed.

In this way this objective is also served by them.

Or, Devas etc. are bhakta of Jina order, who provide the materials of sensory pleasures to that bhakta purusha and remove the materials which are cause for dukh.

In this way also this serving of such objective is carried out by those Arahant etc. but with such purposes , no benefit to self is accrued since this soul , believing good or bad in external materials with Kashaya bhavas , himself imagines sukh-dukh. Without Kashaya the external materials are not provider of any sukh-dukh , and Kashaya is totally perturbing ; therefore ‘desire for senses generated sukh and being scared of dukh ‘ – this is delusion.

Further, carrying out Bhakti of Arahant etc. with such objectives , on account of strong Kashaya, results in Pap bandh only; hence it is not worthwhile for self to be interested in such objectives. With the Bhakti of Arahant etc., such objectives are automatically served.

In this way Arahant etc. are considered to be most favourite.

Those Arahant etc. only are supreme Mangal ; with Bhakti-bhava towards them param-mangal is attained. ‘Mang’ means sukh , whom it ‘lati’ means brings; or, ‘Mm’ means ‘pap’ it ‘galayati’ means dissolves, such is Mangal. In this way by them both of these objectives are served; hence they are param-mangal.

Reason for carrying out Mangalacharan

Here someone asks- what is the reason for carrying out Mangal in the beginning of the Granth ?

Its answer- So that Granth may be completed successfully without any hindrance due to pap; hence in the beginning Mangal is invoked.

Here argument- The other faith people do not perform Mangal in this way, even then their Granth are seen to be completed without hindrance;  what is the means  there?

Answer- The Granth written by other faith people incorporates opposite meanings flourishing Mithyatva and Kashaya bhavas with strong fruition of Moha; hence their hindrance free completion would occur without such Mangal only. If with such Mangal the Moha weakens , then how can such  converse activity be performed?

We also write Granth , wherein we shall incorporate the meanings nourishing Veetrag Tattva Gyan which are cause for weakness of Moha. Its successful hindrance free completion would occur with such Mangal only. If such Mangal is not performed then Moha would be strong and then how can such good activity be completed?

Further, he says- Be it so , but some  one does not do such Mangal and he is also seen to have sukh; the fruition of pap is not seen whereas someone does such Mangal and he is not seen to have sukh and fruition of pap is seen; hence how can the Mangal be there?

To him it is told- The Sanklesh-Vishuddhi manifestations of Jivas have different types, due to them previously bonded karmas over different periods, fructify at the same time. Just as someone had collection of lot of wealth in the past, he appears to be wealthy even without earning at present and no loans are seen ; whereas the one who has lots of loans in the past, for him in spite of earning a great deal, only loans are seen and wealth is not seen. But upon consideration the earning is cause for wealth only and not cause for debts.

In the same way the one who has bonded with lot of punya in the past, for him without such Mangal also, sukh is seen  and fruition of pap is not seen. Whereas one who has bonded with lot of pap in the past, for him in spite of performing Mangal , the sukh is not seen and fruition of pap is seen. But upon consideration such Mangal is means for sukh only and not for pap fruition.

In this way above described Mangal serves to be Mangal.

Further, he says – Accepted , but the Devas etc. who are bhakta of Jina order, they did not assist the one performing Mangal, nor did they punish the one not doing Mangal, what is the reason for that?

Its answer- The prime reason for the sukh-dukh of jivas is fruition of own karmas , in accordance with that external nimitta are attained ; hence the one whose pap is under fruition, for him the nimitta of assistance does not occur and for the one whose punya is under fruition, for him the nimitta of punishment does not occur.

How that nimitta does not happen, is told- The Devas etc. do not know all simultaneously with Kshayopasham Gyan ; hence the knowledge of the one performing Mangal and not performing Mangal  occurs to some Deva only  at some time ; hence if the knowledge is not there then how can they be assisted or punished and if knowledge is there , then  if they themselves have very weak Kashaya, the manifestations pertaining to  assisting or punishing do not occur at all and if strong Kashaya is there then the affection towards Dharma is not there. These deeds require medium Kashaya form manifestations and if such is not own capability then how can it be done?

In this way the nimitta for assisting or punishing does not occur.

If own capability is there and with fruition of medium Kashaya with dharma affection form such manifestations are there and at that time if they know the deed of other jiva in dharma-adharma form , then some Devas assist some Dharmatma or punish some Adharmi. In this way there is no rule pertaining to such Karya- such clarification is provided.

Know this – The desire for sukh to occur, dukh to not occur, to get assistance, to inflict dukh, are Kashaya forms and is cause of misery in immediate or future periods; hence abandoning such desire, being desirous of Veetrag-Vigyan only we have carried out Mangal of the form of Namaskar etc.  to Arahant etc.

Continued…