MokshMargPrakashak…..02

 

Trueness of Granth and Agam tradition

In this way with Mangalacharan, now the ‘MokshMargPrakashak’ granth is being illuminated . There, ‘this Granth is Praman’  - to covey such feelings, the past tradition is being described-

The letters of the form of ‘A’ etc. are there which are eternal; not created by anyone. Their forms of writing is dependent upon own desire in different ways but the letters which are spoken , they are always everywhere the same. It is said that the family of letters is self established and with those letters the words illuminating the reality are named as ‘shruta’ which too are eternal. Just as ’Jiva’ – this word is eternal which denotes ‘Jiva’. In this way there are several words denoting their own true meanings and their collection is named as ‘shruta’.

Further , just as the pearls are self established , out of them some with less number of pearls and some with lots of pearls ; with some pearls of one type and some with pearls of another type make ornaments ; in the same way the words are self established , some using lesser number of words and some using lots of words, some of one type and some of another type, weave into Granth.

Here I also with those true words, weave into Granth as per my knowledge; I do not weave words conveying  imaginary false meaning by my own intellect; hence consider this Granth as Praman.

Here Question- How is the tradition of those words up to this Granth  existent?

Its Answer- The Tirthankara Kevalis have been there since beginningless time, they have knowledge of all; hence those words and their meanings are also known. Further, those Tirthankara Kevalis gave preachment with divine sermon by which other jivas gained knowledge of those words and their meanings. In accordance with them the Ganadhar Devas weave Angs etc. form Granth and accordingly, other Acharyas create different types of Granths. Some practice them, some teach them, some listen to them – with such tradition the path continues.

Now, in this Bharat Kshetra presently Avasarpini Kaal prevails. In that twenty four Tirthankaras were there , of whom shri ‘Vardhaman’ named was the last Tirthankara; stationed with Keval Gyan he preached the Jivas with divine Dhwani and with the nimitta of listening to it, “Gautam” named Ganadhar understanding the difficult meanings created Ang etc. granths out of affection towards dharma.

Later Vardhaman Swami attained salvation ; subsequently in this fifth kaal there were three Kevalis- 1) Gautam Swami 2) Sudharmacharya and  3) Jambu Swami.

Subsequently  due to defects of times, there was absence of Kevalis and for some period, there were shruta kevalis only  knower of Dwadashang and later they were also non existent; then for some period some knowers of limited Angs were there and then they also were non existent.

Then in accordance with the Granths created by Acharyas and subsequent Granths created in accordance with the follow up granths  the practice continued ; then due to defect of times several granths were lost due to rogues, and several great granths were discontinued due to lack of practice and several granths are still existent which due to lack of understanding are not practiced.

For example – in south in MoolBidri Nagar near Gommat Swamy the Dhawal, MahaDhawal, JayaDhawal  are present but are used for darshan alone and  several granths are present which can be practiced with intellect, out of them only some granths are practiced. In these very bad times , the supreme Jain faith has reduced but in this tradition even now the  words illuminating the true meaning of jain shastras are still available.

About Myself

I have acquired Manushya paryaya in this kaal here. Due to previous Sanskar and good fortune, efforts were carried out for practice of Jain Shastras. By some practice of grammer, logic, mathematics etc. useful granths, Samaysar along with Teeka, Panchastikaya, Pravachansar, Niyamsar, Gommatsar, Labdhisar, Triloksar, Tattvartha Sutra shastra and Kshapanasar, PurusharthaSiddhiUpaya, AshtaPahud, Atmanushasan etc. Shastra and several shastras narrator of conducts of Shravak-Muni and along with simple story several Purana Shastras which I have practiced in accordance with my intellect ; by means of it I too have attained some knowledge of true words.

Further,  in these inferior times, lots of people are seen who have lesser buddhi than people like us having little intellect. They should gain the knowledge of those words, with this objective, with affection towards dharma I have desired to create granth in local language. Hence I am creating this granth; in this also the same words are described with meaning.

It is to be noted-  just as the words are written in Prakrit-Sanskrit in Prakrit-Sanskrit shastras ; in the same way here in degenerated form or with reality in local language the words are written but there is no corruption in the meaning.

-          Thus in this Granth , the tradition of those true words continues.

Disapproval  of Untrue words creation

Here someone enquires- I understand the tradition as described , but in this tradition only true words are created and untrue words have not been mixed- how do we be assured?

Its Answer- The creation of untrue words cannot be done without strong Kashaya since by means of such untrue creation several Jivas would be badly harmed  and self would have to go to Narak-Nigod due to such great Himsa – such greatly converse deed is done with high intensity of anger, pride, deceit, greed but in Jain Dharma persons with such Kashaya do not exist.

Firstly, original preacher is Tirthankara Kevali , they are devoid of all Kashaya due to destruction of Moha completely. Subsequent Granth makers have been Ganadhar and Acharyas who have been extremely low Kashaya people due to weak fruition of Moha and renunciation of all external possessions ; due to their weak Kashaya, only some shubhopayoga form tendency is found and there is no other objective.

And some householders with shraddhan make the granth, they too do not have strong Kashaya. If they have strong Kashaya then they would not have interest in  jina dharma which destroys all the kashayas in whichever ways . Or, if due to fruition of Moha , with other activities someone serves the kashayas then let him do so, but by disobeying jina order, if he nourishes own Kashaya then he does not remain to be a Jaini.

In this way in  JinDharma there is no one having strong Kashaya who creates false words and harms own and other’s paryayas.

Here Question- If some apparent Jain follower with strong Kashaya mixes false words in Jain Shastras and the same tradition continues, then  what to do?

Its Answer- Just as some one mixes false pearls with true pearls in making ornaments, but they do not appear like true pearls ; hence upon examination the connoisseur does not get cheated; some gullible person only gets cheated with such pearls and this tradition does not continue ; soon someone rejects those false pearls.

In the same way if in Jain shastra with collection of true words, someone mixes false words , but the words of Jain shastras have objective of eliminating Kashaya and   reducing worldly activities while the Papi who has mixed the false words have the objective of nourishing Kashaya and serving worldly activities; hence the objectives do not match ; therefore with examination the Gyani does not get cheated. Some fool may get cheated by the name of Jain Shastra but its tradition also does not continue ; soon some Gyani rejects those false words.

Further, such apparent Jain followers with strong Kashaya exist in these worst times only; there are several superior kshetras and times wherein they do not exist; hence in Jain Shastras the tradition of false words does not continue- be assured.

Further, he says- May be he does not mix false words due to Kashaya, but the author of Granth has Kshayopasham Gyan ; therefore some false words which give a different meaning could be mixed , then that tradition would continue?

Its Answer- The prime Granth Author are Ganadhar Devas; they  themselves are holder of four gyans and they hear the divine sermon of Kevali directly; with its grandeur the truth only is   conveyed and accordingly they create the Granth; hence in those Granth how can the false words be introduced?

The other Acharya etc. who pen the Granth are also having Samyak Gyan suitably and they author the Granth as per  the tradition  of prime granth and the words which they themselves do not know, they do not author it and only those words which they have knowledge of, deciding upon them with Samyak Gyan to ascertain their veracity, they weave.

Therefore firstly with such carelessness the false words are not woven and in case the meaning of the earlier Granth was understood wrongly and in own presentation also it gets wrongly conveyed, then there is no control over it. But such mistake can happen to someone and not all, hence the one  who realises the truth, objects to it and does not permit the tradition to continue.

Further, know this- By knowing which wrongly the Jivas may be harmed, such subjects of Deva-Guru-Dharma and Jiva-Ajiva Tattvas are not known wrongly to the Jains with shraddhan; since these are famous statements in Jain shastras. There could be sookshma meanings which may be known wrongly  and considered as Jina order- these do not harm the Jiva since they are not important.

In Gommatsar it has been told- Samyak Drishti jiva believes in sermonised true words and in conjunction with Guru having less knowledge may have belief in false words also.

Further, we too do not have great knowledge and we are very conscious of the disrespecting the Jina Order.  Even then, due to same reason we are bold enough to write this Granth; hence in this Granth we shall narrate as was carried out in earlier Granths and wherever the earlier Granth had generally complex description, that would be simplified and narrated here.

-In such description, I shall be very careful. In spite of taking care, if the fine meanings get described differently , then those who are wise , they should correct it – such is my request. In this way the decision for authoring this shastra is taken.

Shastras worthy of recital- listening

Now, which shastras are worthy of recital and listening and how should be the speaker-listener of those shastras , that is described-

Those shastras which illuminate the Moksha Marg , they only are worthy of reading and listening,  since jiva is suffering with different miseries in the world. If by means of lamp of shastra form, they attain Moksha Marg then, treading on that path themselves, they could get liberated from those miseries. There Moksha Marg is a Veetrag Bhava; hence in those shastras where in some way, with negation of raga-dwesha-moha bhavas , the veetrag bhava is established as objective , those shastras only are suitable for reading-listening.

And in those shastras where beauty-enjoyments-intrigue are supported, the raga bhava, violence – war etc. are nourished, dwesha bhava and atattva shraddhan is supported with objective of Moha Bhava , they are not shastra but are weapons. Since with the raga-dwesha-moha bhavas due to which the Jiva was unhappy since eternal times, they were inculcated within jiva even without teaching hence in these shastras the same were nourished, then what good was preached? The swabhava of jiva was harmed only; hence reading-listening to such shastras is not suitable.

Here the way reading-listening is told, in the same way adding-learning-teaching-thinking- dictating etc. activities should all be included.

In this way the practice of those shastras is advisable which directly or traditionally support the Veetrag bhava. 

Form of Speaker

Now the form of speaker of the shastras suitable for reading-listening is told-

Firstly how should the speaker be?- who is firm in Jain Shraddhan, since if he himself does not have faith then how can he make others have faith? The listener himself is holder of weak intelligence , by which logic he should be made faithful since shraddhan is the root of all dharma.

Further, how should the speaker be?- who has intellect capable of reading the shastra by practice of the subject since without such capability, how can he be worthy speaker?

Further, how should the speaker be ?- Who by means of Samyak Gyan recognises all the Vyavahara  i.e. the motive of the Nishchaya etc. form addressal since if it is not so then by revealing wrong objective he would cause converse engagement.

Further, how should the speaker be? – the one who has lot of fear of breaking the Jina Order since if it is not so then considering some objective, preaching against the sutras, he may harm the jivas. The same has been told-

“ The place which is abode of forgiveness etc. qualities and grammar etc. form education should still be discarded if it preaches conversely. Just as in spite of being equipped with supreme jewel the snake is harmful only in the Lok. “

Further, how should the speaker be ?- The one who does not have desire to earn livelihood etc. worldly objectives by discoursing the shastras, since if he is hopeful then he cannot give real preachment. He would have objective of discoursing in accordance with the desires of the listeners to satisfy his own needs. Although the status of speaker is higher than that of listeners, even then if speaker is greedy then speaker would become lower and listener would be higher.

Further, how should speaker be? – who does not have intense anger-pride since listeners would be scared of the intensely  angry and proud speaker and would not be able to derive own benefit.

Further, how should the speaker be?- Who himself raises different questions and answers himself or if other jivas raise several questions of different types then he answers them sweetly , such that their doubt is clarified. If himself the capability to answer does not exist then he should say “ I do not know this” since if it is not so, then the doubt of listeners would not be eliminated and benediction would not be accrued and Prabhavana (propagation) of Jina principles would not be attained.

Further, how should the speaker be?- Who does not indulge in activities which are objectionable in the Lok since by indulging in such activities he would be a subject of laughter, then who would believe his words? He would be disgrace to Jina dharma.

Further, how should the speaker be?- Who is not lowly in Kula (family), not having physical disability, voice should be clear; words should be  sweet and having Prabhutva; therefore acceptable in the Lok since if it is not so then the importance of speaker would not be graceful.

Such should be  the speaker, and in speaker such qualities must be present.

The same is told in Atmanushasan-

“ The one who is wise, who has understood the intricacy of all the shastras, the worldly order is clear to him,  who does not have desires; is bright, whose senses are subsided, who has seen the answer even before question is raised , who can tackle lots of questions, is impressive, who is pleasing to other’s mind being unaffected by own criticism by others, is a treasure of  qualities; whose words are sweet and clear – such speaker of the audience should preach dharma. “

Further, the specific characteristics of speaker are as follows- If he has better knowledge of grammar, logic etc. and that of great Jain shastras , then specifically his oration is charming.

Further, although all this is there, but if he has not experienced his own nature in reality by means of flavour of Adhyatma, who does not know the core of Jina dharma; only procedurally he is speaker. How can he reveal the form of real Jina dharma which is full of flavour of Adhyatma? Hence if he is Atma Gyani then only he is real orator, as Pravachansar has told-

“ Agam Gyan- Tattvartha Shraddhan -Sanyam Bhava – these three, without knowledge of atma are not effective. “

Further, Doha Pahud says-

“ O Pande! O Pande!! O Pande!!! You are battering husk only leaving the cereal; you are satisfied with meaning and word only, but do not know the reality; hence you are foolish only.“

Of the fourteen subjects of knowledge  also, the  knowledge Adhyatma Is said to be foremost; hence the one who is taster of flavour of Adhyatma, he should be known to be real orator of secrets of Jina dharma.

Further, those who are holder of Buddhi-Riddhi and are orators rich  with Awadhi Gyan- Manah Paryay gyan-Keval Gyan, they should be known as great speakers- thus know the specific qualities of speakers.

If the conjunction of speakers having these special qualities is possible then it is good only and if not available, then listen to shastra from the lips of speakers holder of shraddhan etc. qualities.

In this way listening  to the shastra from the lips of Muni or shravak holder of these qualities is suitable. On the other hand with the attraction of listening to shastra or by spirit of following tradition, listening to shastra from the lips of papi people who are devoid of shraddhan etc, qualities is not right. It is said-

“ The one who is alert in following Jina order, for him it is appropriate to listen to dharma near Nirgranth Guru or, listening to dharma from suitable Shraddani shravak who is preaching the preachment of  that Suguru is appropriate. “

-Such orator, who is preacher with dharma buddhi , he only does good of his own and other jivas and the one who preaches with Kashaya Buddhi , he harms self and other jivas also- know thus.

In this way the form of speaker was described.

Form of Listener

Now the form of listener is described-

“ One who has fair destiny, such jiva gets these  thoughts  - ‘who am I ? What is my nature ? How this conduct is manifesting ? These are my bhavas, what would be their result? Jiva is suffering , hence what is the solution for removing this misery?’ – considering these things, ‘ what is beneficial to me, I should do that.’- with such consideration he is ready to make efforts. “

Further, the result for this objective can be met by listening to shastra- knowing this , very affectionately he listens to shastras ; if something he desires to ask, he asks and  then the  meaning described by the Gurus he contemplates within himself again and again. Later deciding upon the true meaning by contemplation, whatever is his duty , he makes efforts towards it – thus should be known as the form of listener.

Further, those who are strong believers of Jain Dharma and whose buddhi has become pure by listening to different shastras and knowing the forms of Vyavahara-Nishchaya etc. very well, the meanings which they listen, considering it accordingly they accept it and when doubt occurs then very respectfully they ask question and mutually engaging in question answer they decide upon the subject. They are keen in practice of shastra, with dharma buddhi they have renounced the lowly activities-   such are the listener of those shastras.

Specific characteristics of those listeners are as follows- If he has knowledge of Grammar-Logic etc. and that of major Jain shastras then being listener is specifically graceful. In case the listener does not have atma gyan then he cannot understand the intricacy of the preachment, hence the one who is taster of the nature by means of atma gyan , he is listener of the mystery of Jin Dharma. 

Further, with exemplary buddhi or who is having awadhi-manah paryay gyan , he should be known as great listener- these are special qualities of listener. Such should be listener of the Jina Shastras.

Further, “ Listening to shastra we would be benefited” – with such buddhi those who listen to shastra but due to weakness of intellect , cannot understand it much, they accrue punya bondage ; specific objective is not served. Further those who out of practice of kula or with procedural buddhi or due to simple opportunity listen to shastra or they listen but cannot understand ; they according to their manifestations accrue punya bondage sometimes and sometimes pap is bonded.

Further, those who out of pride- jealousy bhava listen to shastra or whose objective is to argue only, who to attain importance or due to some greed etc. listen to shastra , and those who listen but do not like it – such listeners accrue only pap bandh.

Such should be known as  the form of listeners. In the same way wherever learning, teaching etc. are the attributes, their nature also should be known accordingly. 

In this way the form of shastra and speaker-listener are described. Here the right shastra should be read by right speaker and being right listener one should listen.

Meaningfulness of MokshaMargPrakashak Granth

Now this Moksha Marg Prakashak named shastra is being authored, its usefulness is described-

In this worldly forest all jivas are suffering with different types of dukh generated with the nimitta of karma and the darkness of Mithyatva is prevailing over it. Therefore jivas do not find the path for salvation and they undergo the miseries of this place with agony.

-For the benediction of these jivas, the sun rise of the form of Tirthankara Kevali Bhagwan  took place, with the rays of the form of his divine sermon, the path for salvation was illuminated. Just as the sun does not have desire that ‘I illuminate the path’ but naturally all its rays spread, due to which the path is illuminated; in the same way the Kevali is veetrag ; hence he does not have such desire that I reveal the Moksha Marg, but naturally by the fruition of Aghati karmas, his body form pudgala manifest in divine sermon form due to which the Moksha Marg gets illuminated.

Further, such thought came to the Ganadhar Devas that ‘ when the sun of Kevali would be set, then how would the jivas attain Moksha Marg and without attaining Moksha Marg they would suffer,’ with such thoughts of compassion, they created Ang etc. granths which illuminated like great lamps.

Further, just as the tradition of lamp continues by lighting one lamp with another; in the same way some Acharyas created other granths with those granth and someone else created different granth from them. In this way by creating granths the tradition of granths continues. I too author this granth based upon the past granths.

Further, just as sun and lamps etc. illuminate the same path only, in the same way the divine sermon and all granths illuminate the Moksha Marg in same form; here this granth also illuminates the Moksha Marg.

There in spite of illuminating, those blind or people having defects of vision cannot see the path, however the illumination of the path by the lamp has not been lost; in the same way in spite of revelation , those who are devoid of knowledge of mind or having corruption of Mithyatva etc., they cannot see the Moksha Marg, but the illumination capability of the granth has not been lost.

In this way the name of the granth being ‘Moksha Marg Prakashak’ – is justified.

Here Question- The granth of illumination of Moksha Marg were existent earlier itself, why do you create new granth?

Its answer- Just as  the illumination of big lamps is with the means of lot of oil etc. ; those who do not have capability of (affording) lot of oil, hence if they light a small lamp then with its means , with its illumination they carry out their work; in the same way the illumination of big granths is by means of lot of knowledge ; those who do not have capability of high intelligence, for them small granth is created so that with its means , under its illumination they carry out their work; hence this small simple granth is created.

Further, this granth which I am creating, it is not meant  for enhancing the pride by Kashaya or with greed or for getting fame or for generating own tradition. Those who do not have specific knowledge of grammar, logic etc., or naya-praman etc. , hence they could not have practiced the big granths and if some smaller granths are practiced, even there the true meaning is not realised – in these times such weak intellect people are seen a lot , for their benefit , with dharma buddhi I author this granth in local language.

Further, Just as a highly poor man find a Chintamani jewel on the way but still he does not take cognizance of it  and just as a leper is given nectar to drink and he does not take it; in the same the jiva suffering from the world gets nimitta of preachment of simple Moksha Marg but he does not practice it, then ‘the glory of his misfortune’ can not be described by us ; upon consideration of his destiny only we can take solace.  It is said also-

“ In spite of getting Yog of independently preaching Guru, the jiva who does not hear the dharma sermons; they are stubborn having corrupt minded or the worldly fear of which even the Tirthankaras are afraid, they are free of such fears, hence they are great warriors.”

Further, in Pravachansar in Moksha Marg Adhikar it is written that firstly Agam Gyan only is venerable. Hence the prime duty of this jiva  is Agam Gyan ; upon its attainment, the shraddhan of tattvas is attained; with the shraddhan of tattvas the Sanyam bhava is attained and with that Agam, Atma Gyan is also attained, then the Moksha is attained easily.

Further, Dharma has several divisions, of them one without Dhyan there is no divisions higher than Agam Gyan ; hence which  ever way the Agam practice is important.

Further, the reading-listening- thinking of this granth is quite simple; no support of grammar etc. is not required; hence definitely engage in its practice. It will result in your benediction.

-          Thus first Adhikar of Moksha Marg Prakashak is completed.

Continued….