MokshaMargPrakashak …20

 

Seventh Chapter

Deliberation of Jain Mithya Drishtis

Those jivas who are Jains, follow Jina-order  and still have Mithyatva, they are described here since even a part of this Mithyatva enemy is bad ; hence even an iota of Mithyatva should be renounced.

In Jinagam , the description is in Nishchaya-Vyavahara form ; in them the reality is called ‘Nishchaya’ and Upachar is called ‘Vyavahara’ but without knowing their true nature, people  manifest contrarily. That is narrated  here-

NishchayaBhasi Mithya Drishti

Several Jivas without knowing Nishchaya, being shraddhani of NishchayaBhas, believe themselves to be MokshaMargi, experience own soul to be like that of Siddha, but explicitly they are worldly and out of delusion, believe themselves to be Siddha; that only is Mithya Drishti ( Mithya Darshan).

In the shastras the soul has been told to be like that of Siddha , that is from aspect of Dravya Drishti; from aspect of Paryaya it is not same as that of Siddha. Just as – king and pauper, from aspect of Manushya are same but from aspect of being king and pauper they are not same; in the same way the Siddha and worldly, from aspect of being Jiva are same but from aspect of being Siddha and worldly they are not same. Even so,  the way the Siddhas are Shuddha, they believe themselves to be Shuddha , but that is Shuddha-ashuddha state in paryaya form - from aspect of this paryaya the equality was believed; that only is Mithya Drishti (Mithya darshan).

There presence of Keval Gyan etc. are believed within self but in reality self is having Kshayopasham form Mati-Shruta etc. Gyan; the Kshayik Gyan is attained with destruction of karmas and they are believing presence of Kshayik Bhava without destruction of Karma; hence this only is Mithya Drishti (Mithya Darshan).

In Shastras all jivas are told to have Keval Gyan nature, that is told from aspect of Shakti (capability) since all Jivas have capability of attaining Keval Gyan etc. form; the present revelation is told based upon what has been  revealed so far.

Someone believes- Keval Gyan is present in the Pradesh of soul, but due to obscuration it does not get revealed, but this is delusion. If Keval Gyan is there then in spite of obscuration of wall of  Vajra also it would know the things ; how can it then be prevented by the karmas? Hence with the Nimitta of Karma, the Keval Gyan  is absent only. If it were always present then it would have been called Paarinamik Bhava, but this is Kshayik Bhava. “ All divisions are implicit within which – such Chaitanya Bhava  is Paarinamik bhava .” Its different states are Mati Gyan form and Keval Gyan etc. form but this is not Paarinamik Bhava ; hence Keval Gyan should not be believed to be present always.

In the Shastras there is example given of sun , from that this only should be derived- just as due to presence of clouds the illumination of sun is not visible; in the same way with the fruition of karma , keval gyan is not present. And such meaning should not be implied- just as sun is illuminated; in the same way the keval gyan is present in the soul since the example does not hold good from all aspects.

Just as in pudgala the colour is a guna , which has green-yellow etc.  states, there in present state with presence of a certain state, other states are absent; in the same way the soul has Chaitanya guna, which has states of Mati Gyan etc. forms, there with presence of certain state in present, other states are absent only.

Here someone says- The term ‘Avarana’ is used to denote the obscuration  of the thing; when keval gyan is not present then why do you call it Keval Gyanavarana?

Its reply- Here shakti is present, it is not being revealed – from this aspect the term ‘Avaran’ is used. Just as with absence of Desha Charitra, from aspect of destroying the shakti, ApratyaKhyanavarana Kashaya is told to be present; in the same way know here.

Know this- The bhava in the thing which occurs with the nimitta of others, they are named Aupadhik Bhava  and those bhavas which occur without nimitta of others are called Swabhava bhava.

Just as – water with the nimitta of fire became hot, hence there is absence of coldness, but with elimination of nimitta of fire the coldness returns; hence always the swabhava of water is said to be cold only since such shakti is always present and with its revelation ‘the swabhava was revealed’ – thus it is said. In the same way the soul with the nimitta of karma became other form, there Keval Gyan is absent only  but with the elimination of nimitta of karma it becomes Keval Gyan for ever. Hence at all times the swabhava of soul is said to be Keval Gyan since its has such shakti that upon its revelation ‘the swabhava gets revealed’- it is said.

Just as with swabhava of coldness, believing hot water to be cold, if someone drinks it then he would burn only; in the same way with swabahava of Keval Gyan, if Ashuddha soul is considered to be Keval Gyani then it would result in sorrow only.

In this way,  those who experience the soul to be Keval Gyan etc. form , they are Mithya Drishti.

In spite of explicit ragas etc. bhavas being present, out of delusion they believe the soul to be free of ragas etc.

They are asked- these ragas etc. are seen visibly to happen, their presence is in which dravya? If they are present  in body or karma form pudgala then these bhavas should be Achetan or corporeal, but these ragas etc. are visibly seen to be with Chetana  and non corporeal; hence these bhavas belong to soul only.

The same is told in Samaysar Kalash-

“ This ragas etc.  form  Bhava karma has not been done by anyone – it is not so since it is an activity. And it is not deed of both Jiva and Karma Prakriti also since if it were so, then the Achetan Karma Prakriti also should suffer the result of bhava karma in form of sukh-dukh which is impossible. And it is not deed of karma Prakriti alone also since its Achetan-ness is explicit; hence the karta of ragas etc. is Jiva only and these ragas etc. are karma of Jiva only since bhava karma follows in accordance with Chetana; without Chetana it does not happen and Pudgala is not sentient.

In this way the ragas etc. bhavas are existent in the Jiva only.

Now, those who believe themselves to be Akarta of ragas etc., believing the karma only to be nimitta of ragas etc. bhavas , they are karta themselves but being inactive they wish to remain in Pramad form ; hence they blame karma only,  but sadly this is a delusion.

Same is told in Samaysar Kalash-

“ Those jivas who believe other dravya only to be nimitta for the generation of ragas etc. , those jivas devoid of Shuddha gyan are blind – being such they cannot cross the river of Moha.”

In the Sarva Vishuddha Adhikar of Samaysar it is told- “ Those who believe the soul to be Akarta and says that karmas only awaken- make sleep , due to karma of other’s destruction form Himsa occurs, with Veda Karma Abramh occurs; hence karma only is karta “ – Such Jaini has been called Samkhya follower. Just as Samkhya follower believing soul  to be Shuddha becomes promiscuous ; in the same way he has also manifested.

With such shraddhan the following fault occurred- when ragas etc. are not known to be own then  self is believed to be Akarta, then there is no fear of ragas  and there is no effort for elimination of ragas etc. ; being promiscuous, bonding with bad karmas he transmigrates in infinite world.

Here question is that Samaysar also it has been told-

“ The colour etc. and ragas etc. bhavas are different from this soul”

And there only the ragas etc. are called pudgala form and in other shastras also soul is called different from ragas etc. but how is it?

Its reply- The ragas etc. bhavas are Aupadhik Bhava occurring with the nimitta of other dravya  and Jiva believes them to be his nature; the ones he believes them as own nature, how can he call them as bad? And why would he make efforts for their destruction? Hence such shraddhan is contrary; for renouncing them, from aspect of nature, ragas etc. are called different and from aspect of nimitta they  are called Pudgala form.

Just as the doctor wishes to eliminate the disease. If he sees more of coolness then he prescribes hot medicine and if he sees more of heat then he prescribes cool medicine. In the same way Shri Guru wishes the ragas etc. to be renounced ; If he becomes inactive being promiscuous believing ragas etc. to be others, then with primacy of Upadan cause, the ragas belong to soul- such shraddhan is imposed. And if believing ragas etc. to be own nature, he does not make effort for their destruction then the ragas etc. are other bhava from primacy of Nimitta cause- such shraddhan is inculcated.

-          Being free from both contrary shraddhan , when the true shraddhan occurs then he believes that ‘ these ragas etc. bhavas are not of the  nature of soul ; with the nimitta of karma they manifest in vibhava paryaya form in the soul ; with elimination of the nimitta, their destruction can be achieved and only swabhava bhava remains; hence make effort for their destruction.’

Here question is asked- If these occur due to nimitta of karma then so long as fruition of karma is there, till then how can those vibhava be destroyed? Hence making efforts for that is useless?

Its reply- For one deed to happen, several reasons are required; out of them the means which can be accomplished by means of buddhi, those he should accomplish  and if those means which  are not dependent upon  buddhi get accomplished themselves, then the deed gets accomplished.

For example- For getting a son, the means with buddhi is getting married etc. and means not dependent upon buddhi is bhavitavya (destiny) ; there the one desirous of son, makes effort for marriage etc. and if bhavitavya is accomplished on its own, then the son is attained.

In the same way for elimination of vibhava, the means with buddhi  are contemplation of Tattva etc. and means not dependent upon buddhi are upasham etc. of Moha karma ; hence the one desirous should make efforts for contemplation of Tattvas while if upasham etc. of Moha karma occur on their own , then raga etc. get eliminated.

Here this is asked- Just as marriage etc. are dependent upon Bhavitavya; in the same way Tattva contemplation etc. are also dependent upon kshayopasham etc. of karmas; hence making efforts is useless?

Its reply- The kshayopasham of gyanavarana suitable for Tattva contemplation has occurred to you; hence Upayoga has to be directed towards them. The Asangyi jivas do not have kshayopasham  hence efforts are not made to preach them .

Then he says- If destiny is there then Upayoga would be applied there; without destiny how can Upayoga be directed?

Its reply- If such is the shraddhan then do not make efforts for any activity. You make efforts for eating-drinking etc. but here you are dependent upon destiny; it appears that you do not have interest in it; out of pride etc. such false arguments are put up.

Hence those who believe the soul to be free of raga etc. in spite of its existence , they should be known as Mithya Drishti.

They believe the soul to be bondage free in spite of having bondage with karma-nokarma.

Its bondage is directly seen; with gyanavarana the loss of gyan etc. is seen, in accordance with the body its states are seen to change; then how bondage is not there? If bondage is not there then why should Moksha Margi make efforts for its destruction ?

Here someone says- How is it that in shastras the soul has been described as different  from karma-nokarma , untouched-unbonded ?

Its reply- The relationships are  of different types-

From aspect of oneness  relationship , soul is said to be different from karma-nokarma since dravya does not give up its nature and become one with it  and from the same aspect it is called untouched-unbonded . While from aspect of Nimitta-naimittik relationship the bondage is there, with its nimitta the soul attains different states; hence believing self to be absolutely bondage free is Mithya Darshan.

If someone says-  We are not interested in vikalpa of bondage-salvation, since it is written in shastras –

“ The jiva who considers self to be bonded and then liberated, he definitely gets bonded.”

He is told- Those jivas who having only paryaya Drishti believe the states of bondage and freedom; who do not accept dravya nature, they have been preached in this manner that the jiva who without knowing Dravya nature , considers self to be bonded and freed , he gets surely bonded. If absolutely there is no bondage-freedom then why should it be said that ‘this jiva gets bonded’? And why does he make efforts for destruction of bondage and attaining salvation ? Why does he engage in experiencing soul? Hence ‘ from aspect of dravya Drishti there is one state while from aspect of paryaya Drishti there are several states’ – believing thus is right.

-          In this manner  with different ways applying  only intent of  Nishchaya Naya, he engages in contrary shraddhan etc.

In Jinavani from aspects of different nayas, the description has been made in different ways; but with his own objectives he accepts the statements from aspect of Nishchaya naya only and thus attains Mithya darshan .

In Jinavani the Moksha Marga has been told to be unity of Samyak Darshan-Gyan-Charitra ; hence in his ‘Samyak Darshan-Gyan the shraddhan and gyan of seven tattvas should be there ‘ , but that is not considered and in ‘Charitra the ragas etc. should be eliminated’ – its efforts are not there;  only ‘one Shuddha Atma should be experienced’ – knowing this only as Moksha Marga, he is satisfied.

For practicing that he contemplates thus internally – ‘ I am Shuddha like Siddha; having Keval Gyan etc.; free of dravya karma- Nokarma; supremely blissful; sorrows of birth-death do not belong to me’ , in such  several way he thinks.

Here it is asked- If this contemplation is from aspect of Dravya Drishti  then ‘ Dravya is Shuddha-ashuddha, conglomeration of all paryayas, why do you experience shudddha alone?’  and if done from aspect of Paryaya Drishti then ‘ your present is ashuddha paryaya only; how do you consider yourself to be Shuddha ?’

If you believe Shuddha from aspect of Shakti (capability)  then, ‘ I have such capability’ – believe thus ; ‘I am thus’ – why do you accept thus?  Hence contemplating self to be Shuddha form is delusion since ‘ you have believed self to be like Siddha , then to whom does  this worldly state belong? If you have Keval Gyan etc. then who has these Mati Gyan etc.?  If you are free of Dravya karma-Nokarma then why the Gyan etc.  are not revealed? If you are supremely blissful, then what remained to be done? And if sorrows of birth-death are not there then why are you unhappy? ‘ Hence in one state, believing another state is delusion only.

Here someone says- In shastras why preachment for Shuddha contemplation is given?

Its reply- One is ‘shuddha state from aspect of Dravya’ and one ‘ Shuddha state from aspect of paryaya ‘ is there. From aspect of dravya ‘ different from other dravya and indifferent from own bhavas ‘ that is termed as ‘Shuddha state’ and from aspect of paryaya ‘ the absence of Aupadhik  bhavas’ is termed as ‘Shuddha state’ ; there in  ‘Shuddha contemplation the Shuddha state is from aspect of dravya’ -that has been considered. The same is told in Samaysar –

“ The soul is not Pramatta-Apramatta ; hence it is experienced to be Shuddha free of bhavas of all other dravyas being different “ – this is told.

And at the same time it is told-

“ Beyond all the activities of mass of all the karta, karma etc. predicates – such pure experience i.e. indivisible himself is Shuddha “

-          Thus the meaning of ‘Shuddha’  should be known.

In the same way the meaning of ‘Keval’ word should be known – ‘ which is different from other bhava , only self ‘ – that is Keval. In the same manner other right meanings should be applied.

Believing self  to be ‘ Shuddha from aspect of paryaya’ and  believing self as ‘Kevali’ is highly erroneous; hence ‘ self should be seen as dravya-paryaya form’ i.e. “ from aspect of dravya , samanya nature should be observed’ and ‘ from aspect of paryaya the Vishesh nature should be observed’ .

-          With such contemplation Samyak Drishti is attained since without true observation, how can he be called as Samyak Drishti ?

Continued…..

MokshaMargPrakashak …19

 

Arguments supporting weak Conduct and their refutation

Now the establishment of KuGurus by means of improper arguments is refuted-

There he says- Without Guru one is Guruless and such Gurus are not seen at present, then they only should be accepted as Guru?

Its reply- GuruLess is one who does not accept Guru at all. If someone believes in Guru, but in this kshetra upon observing lack of characteristics of Guru, does not accept anyone as Guru, then with such shraddhan he does not become Guruless. Just as Nastik ( atheist) is one who does not believe in Parameshwara. There if someone believes in Parameshwara , but in this kshetra seeing absence of his characteristics, does not accept anyone to be Parameshwara, then he does not get counted as Nastik. In the same way it should be known here.

Then he says – In Jain shastras the absence of Kevali in present has been told but absence of Muni has not been told?

Its reply- But it has not been told that in these places the presence would be there. Presence  has been told in Bharat Kshetra but Bharat Kshetra is quite large , somewhere presence may be there hence absence cannot be said. Where you stay, in that kshetra itself if you believe his presence, then if you go somewhere where even such Gurus are not there, then whom would you accept as Guru? Just as in present the presence of swans has been told but if swans are not seen then other birds are not accepted as swans. In the same way the presence of Munis in present times has been told, but if Munis are not seen then others cannot be accepted as Munis.

Then he says – Donor of one letter is treated as Guru, then those who teach Shastra and preach, how can they not be accepted as Guru?

Its reply- Guru is name of elder, there depending upon the Mahant-ness which is applicable, in that way the Guru name is feasible. Just as- from aspect of Kula, the mother-father are Guru; in the same way the one educating has Guru name. Here the subject is that of dharma; hence the one who has Mahant-ness in dharma, he should be known as Guru.

Here Dharma is name of Charitra. Charitra only is dharma- this is told in shastra. Hence the one holder of Charitra only has name of Guru. And just as demon etc. are also called ‘Deva’  even then here in shraddhan of deva the Arahant deva is the subject. In the same way others are named Guru. Even so, here in the shraddhan of Guru the Nirgranth guru is the subject.

In Jain Dharma ‘Arahant Deva- Nirgranth Guru’ – these are famous words.

Here question – Why can others not be accepted as Guru other than Nirgranth?

Its reply- Other than Nirgranth, other jivas do not have Mahant-ness in every way. Just as greedy narrate shastra, there for the listener he was Mahant due to reciting of  shastra  and the listener became Mahant by offering him money, clothes etc. Although externally the one reciting shastra is Mahant, even so the one who is internally greedy, he believes the donor as higher and the donor believes the greedy as lower; hence he did not have Mahant-ness completely.

Here someone says- Nirgranth also take Ahar.

Its reply- Being greedy, by serving donor, with humility they do not accept Ahar, hence Mahant-ness does not apply. The one who is greedy, he only is lower. In the same way know about other jivas. Therefore Nirgranth only is adorned with Mahant-ness  in every way; other than Nirgranth other jivas are not having qualities in every way. Hence from aspect of qualities, from aspect of Mahant-ness and defects, lowliness is observed, there reverence cannot be offered without doubt.

Other than Nirgranth, the way other jivas practice dharma, in the same way and more than that, the practice of dharma can be done by house holders also; there who shall have the title of Guru? Hence the Nirgranth Muni  who is free of internal-external possessions, he only should be accepted as Guru.

Here someone may say – Such Guru are not  existent in present; hence the way the Arahant has been installed -  by idol; in the same way Guru can be installed – having same attire?

Its reply- Just as the installation of king is carried out by picture etc. then it  is not opponent of the king but when some ordinary person insists on being called as king then he is opponent of the king. In the same way if the installation of Arahant etc. is carried out in the stone etc. then it is not opponent of Him, but when an ordinary person insists on being called as Muni then he is opponent of the Munis.

If the installation can be done this way then one can call himself as Arahant also. And if it is their installation then externally they should be like him, but these are Nirgranth having lots of possessions- how can this be accepted?

Some one says- Now, shravak also are not the way they should be; hence like shravak – the same way Muni?

Its reply- Shravak term is applicable in shastra to all  house holders Jains. Shrenik also was Asanyami , he has been called supreme Shravak in Uttar Purana. In all twelve audiences  the presence of shravak has been stated, there all were not holders of Vritas. If all were holder of Vritas then the numbers of Asanyat Manushya would have been stated separately, but that has not been told; hence house holder Jaini attains ‘Shravak’ name while Muni name has not been told anywhere other than Nirgranths.

Here Shravak has been said to have eight prime  qualities; hence the consumption of liquor-meat-honey and five Udamber etc. fruits is not done by Shravaks; therefore in some way the shravak-ness is possible  but Munis have 28 prime qualities, which are not seen in those having attire; therefore they cannot have Muni-ness in any way. And in householder state JambuKumar etc. had indulged in lots of Himsa etc. – this is heard but after being Muni , none of them indulged in Himsa etc. acts , nor kept possessions; hence such logic is not applicable.

Look!  Along with Adinathji, four thousand kings after accepting ordination, got corrupted again, then Devas told them- ‘ Being JinaLingi if you manifest in contrary form then we shall punish you. After abandoning JinaLing , you can manifest in whichever way you desire.’

Hence calling themselves as  Jina Lingi , if  they manifest contrarily then they are punishable. How can they be venerable? What more can be told? Those adopting wrong attire in Jina faith indulge in great Pap ; those jivas who serve them also are Papis.

In PadmaPurana this story is there- Shreshthi dharmatma, believing the Charan Munis to be  corrupt out of  delusion, did not offer them Ahar;  then how can offering donation etc. is feasible to those who are visibly corrupt ?

Here someone says- Internally our Shraddhan is true but due to external shame etc. we follow formality; hence fruition would be due to internal manifestations?

Its reply- In ShatPahud the veneration has been negated on account of shame  etc., this was told earlier. Someone forces to bow the heads and fold hands, then it is possible that we did not have internal attitude; but if you  yourself with pride etc. indulge in Namaskar then  the internal attitude  is surely there?

Just as someone, internally knows meat as bad, but eats meat to attain the pleasure of king then how can he be accepted as Vrati? In the same way internally he knows the KuGuru service as bad , but serves them to get their pleasure, then how can he be called as Shraddhani? Since with external renunciation only internal renunciation is possible.

Hence those who are Shraddhani jivas, for them carrying out service of KuGurus in anyway is not advisable.

In this way the service of KuGuru was negated.

Here someone says- How did some Tattva Shraddhani accrue Mithyatva by service of KuGuru?

Its reply- Just as a woman with morality does not engage in enjoyments etc. activities with other people like those done with husband; in the same way the Tattva Shraddhani person does not engage at all in Namaskar etc. activities with KuGuru like those done with SuGuru since he is Shraddhani of Jivas etc. Tattvas hence he has belief in relinquishment of raga etc. and believes Veetraga bhava as supreme.

Hence knowing those Guru only as supreme who are having Veetragata ,  he offers Namaskar etc. and knowing those having ragas etc. as rejectable, he does not offer namaskar etc.

Someone says- Just as king etc. are offered Namaskar, the same way they are also offered?

Its reply- King etc. do not belong to dharma practice; the service of Guru is Dharma practice. The king etc. are served out of greed etc., there charitra moha only is under fruition.
Where in place of Guru, the KuGuru was served, there the cause for Tattva shraddhan was Guru, and this was contrary to him.

Hence due to shame etc. the one who has generated contrariness in cause, how can he have effective strong Tattva shraddhan? Hence there the fruition of Darshan Moha is definite.

In this way KuGurus were described. 

Description of KuDharma and prohibition of its Shraddhan etc.

Now KuDharma is narrated- 

Where Himsa etc. paps are generated and there is enhancement of sensory subjects and passions and still it is believed to be dharma then it should be known as KuDharma. There in activities of Yagna etc. great Himsa is generated and large jivas are killed and there the subjects of senses are nourished; towards those jivas, being devil hearted, being  Raudra dhyani, with strong greed harming others, some objective of own is desired to be attained- with such acts, believing dharma to be attained, that is KuDharma.

In the same way by engaging in bath etc. in Teertha and other places, there several jivas are harmed; the body is nourished; hence the sensory interests are served and desires etc. are enhanced; with intrigues etc. the Kashaya bhava is enhanced and it is believed to be dharma – this  is KuDharma.

There in Sankranti- eclipse- big disturbances etc. he offers donation and for bad planets etc. he gives donation; believing them to be worthy, he gives donation to greedy people; in giving donation he offers gold-elephant-horse-sesame etc. things but Sankranti etc. festivals are not dharma form; on account of movement of Jyotishi (planets) etc. the Sankranti etc. occur and offering for bad planets is on account of greatness of fear-greed etc.; hence offering donation does not constitute dharma. 

Greedy people are not worthy of being given alms since the greedy people, using several untrue arguments deceive and do not do good in the least. The benefit is when with the assistance of his donation, they practice dharma, but instead they manifest in pap form; then  how can the benefits to supporter of pap accrue?

In RayanSar shastra it is told-

“ Giving donation to  good people is like decoration of fruits of Kalpa tree- it is ornamental as well as pleasant while giving donation to greedy people is like the decoration of hearse of dead body; there the decoration is there but is quite painful to the swamy; hence it is not dharma in giving donation to greedy people.

There  such dravya should be offered that the dharma would propagate but by giving gold, elephant etc. the himsa is generated and pride-greed are enhanced; which causes great pap- how can there be punya by giving donation of such articles?

And the jivas obsessed with sensory pleasures call punya in donation of women etc. but where directly immorality etc. form of paps are there, how can punya accrue? For convincing they say that the woman attains happiness but such  woman attained happiness by enjoying sensual pleasures only then why sheel was preached? During enjoyments if her desires are not fulfilled  then she suffers; hence with such untrue arguments they preach for sensory enjoyments.

-          Thus giving donations other than that of compassion and to worthy person and believing accrual of dharma is completely kudharma.

There indulging in Vritas etc. they enhance the Himsa etc and sensory subjects but the Vritas were carried out for reducing them. Hence where the cereal etc. are renounced and roots are eaten, there Himsa is more only and specifically tastes etc. subjects were catered to.

And they do not eat in the day and eat at night; there directly compared to  food in the day the night food appears to have more Himsa, and Pramad (carelessness)  is more.

Engaging in Vritas etc. they make different adornments, engage in intrigues, gambling etc., different pap  activities are carried out while they wish the fruition of Vritas in the form of worldly desires to be fulfilled and destruction of undesired. There the intensity of Kashaya is more only.

-          Believing dharma by means of such Vritas is Kudharma.

There they enhance the Himsa etc. form Paps by means of activities of Bhakti etc. ; with dances, songs etc. desired food etc. and with other materials the sensory subjects are catered to; engage in intrigues- pramad etc. form activities, there lot of pap is generated and where there is no means of dharma, they believe dharma to be there; all that is Kudharma.

Several cause miseries to the body and there they generate Himsa etc, and engage in Kashaya etc. form activities. For ex. in Panchagni tapa several small-large jivas are burnt, himsa etc. is enhanced- what is the dharma there? And in inverted form they swing, keep arms upwards,  such different things are carried out; there misery only is attained- all these are not part of dharma.

And they hold their breath, with Neti, Dhoti etc. activities of water etc. Himsa is produced. If some miracle is generated then it enhances the pride etc. with it; there no dharma activity is there, several miseries are inflicted; but no efforts are made for reduction of sensory pleasures and Kashaya. Internally the intent is that of anger-pride-deceit-greed but with unnecessary misery they believe dharma is carried out, which is Kudharma.

Several people who cannot tolerate the miseries of this Lok or, they desire favourable to happen in ParLok, or for being offered Pooja or due to anger etc. they commit suicide. For ex. Upon death of husband the wife by burning in fire is called Sati, or they melt in Himalayas or they take Karont in Kashi, or enter the earth live itself; by all such acts they believe dharma to be performed but suicide is a great pap. If the attachment towards body had reduced then they should have engaged in Tapa etc. ,  what is the dharma in dying ? Hence committing suicide is Kudharma.

-          Several such varieties of Kudharma are there . How far they can be told- where sensory pleasures -kashaya are increased and are treated as dharma , all that should be known as Kudharma.

Look at the fault of kaal ! In jain Dharma also the practices of Kudharma have come.

In Jain faith the dharma festivals are described, there the objective is to abandon sensory pleasures-kashaya and manifest in Sanyam form; but that is not considered and under the guise of Vrita name different adornments are carried out and desired food is partaken or intrigues are enacted or activities of enhancement of Kashaya are undertaken, gambling etc. great pap forms are carried out.

There the objective of Poojan etc. activities was as follows- “In large mass of punya , a small part of pap cannot cause harm.” Using this deception, in activities of Pooja-Prabhavana etc. with lamp etc. in night or by collection of flowers etc. of the form of  infinite jivas, or with careless activities lot of pap is generated while chanting -bhakti activities are  negligently carried out . There the loss is huge while benefit is little – with such acts only harm is carried out.

Oh! Jina Temple is abode of dharma. There narrating various KuStories, sleeping and Pramad form activities are done and by gardening etc. they serve the sensory pleasures and Kashaya.

Believing greedy person as Guru, donations are offered and with their untrue glorification  they believe themselves to be Mahant. Thus in several ways the sensory pleasures-kashaya are enhanced and treated as Dharma but Jina dharma is Veetrag bhava form , in that such contrary tendencies are seen due to defects of times only.

Thus the service of Kudharma was negated.

Now, how does it constitute Mithyatva bhava? That is told-

In Tattva Shraddhan the objective is to renounce ragas etc.; this bhava only is called dharma. If by enhancing raga etc. bhavas, it is believed to be dharma then where is the Tattva Shraddhan there? This is contrary to Jina  order. And raga etc. bhavas are pap, they are treated as dharma which implies false shraddhan; therefore service of Kudharma constitutes Mithyatva bhava.

-          Thus with service of KuDeva-KuGuru-KuShastra the Mithyatva Bhava is strengthened- this is described.

There in ShatPahud it is told-

“ The one who offers veneration to despicable Deva or dharma out of shame, fear or pride , he is Mithya Drishti.”

Therefore the one who wishes to renounce Mithyatva, he should firstly renounce KuDeva-KuGuru-KuDharma. In the renunciation of 25 impurities of Samyaktva  - In AmoodhaDrishti  (ang) and in six Ayatan, these only  have been renounced; hence they should be renounced for sure.

There with service of KuDeva etc. the Mithyatva bhava which is generated, that is the bigger pap than Himsa etc. With its fruition one attains paryayas of Nigod-Narak etc. There they suffer for infinite kaal and the attainment of SamyakGyan becomes very rare.

There in ShatPahud it is told-

“ Those who are engaged in despicable dharma, carry out bhakti of despicable hypocrites, engage in despicable Tapa – those jivas have to suffer despicable Gati .”

Therefore O Bhavyas! With small amount of greed or fear, with service of Kudeva etc., great dukh has to be suffered for infinite period – engaging in such Mithyatva Bhava is not proper.

In Jina Dharma this is the practice- firstly the greater Pap has been made to be relinquished then smaller paps have been given up; therefore knowing this Mithyatva to be greater pap then seven vices , it is made to be relinquished first.

Therefore those who are afraid of result of Pap, who do not wish to sink their soul in the ocean of sorrow, those Jivas should relinquish this Mithyatva for sure; out of consideration of criticism-praise it is not proper to be weak since it is told in Neeti (value system)  also-

“ If someone criticizes then let him, if they pray then let them pray, whether Lakshmi comes or goes  and whether death occurs now or after time of Yuga, but the people conversant with Neeti do not deviate even one step from the path of justice. “

-          Considering this logic, out of fear-greed etc. of deploration- praise etc. it is not  right to engage in injustice form Mithyatva.

Oh! The Deva-Guru-Dharma are supreme substances. The dharma is supported by them. By having weakness in them, how can other dharma be carried out? Hence what is the use of telling more? In all possible ways it is right to renounce KuDeva-KuGuru-KuDharma.

By not renouncing KuDeva etc., the Mithyatva bhava is highly strengthened and in present times  the tendency towards these is specially more ; hence they have been described in negation form. Knowing them, abandoning Mithyatva bhava attain benediction for self.

This completes Chapter 6 of Negation of KuDeva-KuGuru-KuDharma.

Continued…..

MokshaMargPrakashak …18

 

Description of KuGuru and negation of their shraddhan etc.

Now the shraddhan etc. of KuGuru is negated-

Those Jivas who manifest in the form of sensory subjects-Kashaya etc. adharmas and make others accept them as Dharmatma with pride etc., make others offer veneration suitable for dharmatma or by adopting some part of dharma , they are called Dharmatma , they make others perform activities suitable for big dharmatma – make themselves be treated as great by adopting such dharma, all those should be known as KuGuru since in dharma tradition with renunciation of sensory subjects-kashaya etc., the way dharma is practiced, that way only identifying own state is appropriate.

Negation of Guru-ness from aspect of Kula etc.

There several believe themselves to be Guru on account of Kula, some Brahmans etc. say- our kula is supreme; hence we are guru of all but the supremacy of kula is based upon the practice of dharma. If taking birth in Uccha Kula , someone conducts lowly, then how can he be accepted as Uccha.

If by taking birth in Kula only, the Uccha-ness remains then with consumption of meat etc. also , accept him as Uccha, but that is not acceptable.

In Bharat ( MahaBharat) Granth also several types of Brahmans have been stated- there in spite of being Brahman the one who acts like Chandal then he is called as ‘Chandal Brahman ‘. If from Kula only the Uccha position be there then why is he called by such a degrading name?

In Vaishnava shastras also it is told- VedaVyas etc. were born from fish. There how did the progeny of Kula continue? And prime birth is said to be from Bramha ; hence they have the same Kula for all; how different kulas are there? And the conjunction of woman of Uccha kula with man of neech kula  and woman of neech kula with man  of uccha kula has been seen to result in progeny; there how did the maintenance of kula remain?

If perhaps you tell- If it is so then why do you believe in the divisions of Uccha-Neech kula?

Its reply- In worldly affairs the untrue practices are also possible but in dharma activities the untruth is not possible; hence in dharma practices the Mahant-ness is not possible from aspect of Kula. With dharma practice only Mahant-ness is attained. In Brahman etc. Kulas the Mahant-ness is due to dharma practices; by engaging in himsa etc. pap activities, relinquishing the dharma practices, how would mahant-ness continue?

Someone says- Our past forefathers have been bhakta, siddha, dharmatma ; we belong to same progeny; hence we are guru.

They are told- The elders of those elders were not so great. Now in their progeny, with great activity you believe them to be great then in the progeny of great people, why do you accept  great to be the ones who does not do great deeds?

In shastras and in Lok this is famous- The father with Shubha deeds attains Uccha status; the son with ashubha deeds attains Neech status or the father with ashubha acts attains Neech status ; son with Shubha deeds attains Uccha status. Hence from aspect of elders the Mahant-ness should not be accepted.

In this way believing Guru-ness by Kula should be known  to be Mithya Bhava.

There several believe the Guru-ness on account of Patta – In the past some Mahant person had been there and on his Patta the disciple- disciples of disciples have continued; in them even without having qualities of Mahant person,  the Guru-ness is believed. If it is so, then in that Patta, someone even after engaging in great pap of enjoying other’s wife would be still a dharmatma and attain good Gati, but this is not possible and if he is Papi then does he have right over the Patta? The one who acts suitably for Guru Status , he only is Guru.

There earlier several were relinquishers of women etc., later after being corrupt they became house holder after marriage, their progeny believes themselves to be Guru, but after corruption how can Guru-ness continue? These too are similar to other house holders.

This is additional - Being corrupt they became house holders; how can the prime house holders accept them as Guru? 

And several engage in all pap activities; just they do not marry and with this part they believe own Guru-ness but only one non-Bramh is not the only pap ; Himsa- possessions etc. are also pap, engaging in them how can they be accepted as Dharmatma-Guru? And with Dharma buddhi they have not renounced marriage etc. but with objectives of livelihood and shame etc. they did not marry ; if they had dharma buddhi then why would they have engaged in Himsa etc.? And those who do not have dharma buddhi, they do not have strength of sheel also and when they do not marry then enjoyments with other’s wife etc. great pap are generated – with such activities, accepting Guru-ness is buddhi with great delusion.

There several people – believe Guru-ness with some form of attire but by adopting such attire, which dharma has been attained that they can be accepted as Dharmatma-Guru? There some one wears cap, some keep worn clothes, some one wears gown, some wear sheet, some keep red clothes, some keeps white clothes, someone keeps saffron clothes, some  wears jute, someone keeps deer skin, some wear ashes, etc. different disguises are made  but if heat-cold etc. cannot be tolerated , the shame was not renounced then why clothes of the form of cap-pajama etc. were abandoned? Abandoning them , with such disguises which part of dharma was realised?

Know that these attires are means for deceiving the householders- If self  keeps the attire same as that of householders then how can they be cheated? Whereas by these means their objective is attainment of  livelihood or money etc. or fame  etc. ; hence such disguises are adopted. The innocent world, upon observing that guise gets cheated or believes that he has attained dharma, but all that is delusion. It is said –

“ Just as a person interested in prostitute, celebrates even after getting  cheated of money; in the same way the jivas cheated by the Mithya attires do not know the wealth of dharma which is destroyed. “

Bhavartha- By serving those Mithya attire holders, own dharma wealth is lost, they do not feel sorrow for it and they  celebrate with Mithya Buddhi.

Some adopt the attires prescribed in Mithya Shastras but the Papis who are  authors of those Shastras, have given Mithya preachment  with the intent of getting own fame since  by following   simple activity high state can be attained and therefore lot of jivas would follow this path. The jivas without rationality towards that tradition do not consider that  with simple activity high state is attainable has been told , hence there must be  some deceit, but with delusion they tread the path declared by those authors.

There in some shastras difficult path has been narrated, which cannot be practiced, but people would not follow me without attaching  some importance to my name – with  this intent they adopt high names of the form of Yati, Muni, Acharya, Upadhyaya, Sadhu, Bhattarak, Sanyasi, Yogi, Tapasvi, Nagna etc.  but they cannot practice their conducts ; hence adopting different attires as desired, several adopt new names as per own desire.

-          By adopting such different attires they believe themselves to be Guru which is Mithya.

Here someone asks- The guises are seen to be of several kinds, how does one identify the true -false?

Its reply- The attires in which there is no objective of sensory subjects and Kashaya etc. , those attires are true – such true attires are of three types; all  others are Mithya.

In Shat Pahud shri Kundakundacharya has told-

“ One is Jina form – Ling of Nirgranth Digamber Muni; second , form of supreme shravak- Ling of 10^th- 11^th Pratima holder shravak ; the third is that of Aryika , the Ling of women- these three Lings are with Shraddhan and there is no other fourth Ling of the form of Samyak darshan.”

Bhavartha – Other than these three Lings, the one who accepts another Ling, he is without shraddhan,  Mithya Drishti. And in these disguise holders, several of them for justifying their attires, follow some parts of dharma also. Just as the one dealing with counterfeit coin, mixes some part of silver also in it for giving authenticity; in the same way with demonstration of some part of dharma, they flaunt their own high status.

Here someone says- The Dharma practice that is carried out, that would be beneficial at least?

Its answer- Just as with by giving name of fasting, even if one grain is eaten then he is Papi, whereas by giving name of Ekashan if less food is eaten then he is Dharmatma. In the same way, by giving higher status name, if little less is practiced then he is Maha Papi whereas with giving name of lower status, somewhat less dharma is practiced then he is Dharmatma. Hence dharma practice should be carried out in accordance with capability, there is no harm. But if by giving high Dharmatma name, lowly activities are carried out then great Pap ensues.

In the same ShatPahud Kundakundacharya has told-

“ The Muni state is like new born state; just as was there at the time of birth, it is naked; hence that Muni does not accept even the skin of sesame seed equivalent in wealth-clothes etc. things; if perchance he accepts less or more things then he traverses to Nigod. “

Hence look there! In house holder state with lots of possessions, if he limits it then he is eligible for Swarga-Moksha while in Muni state by accepting even least possession, he traverses to Nigod. Hence by adopting high name , practicing lowly is not appropriate.

Look! In Hundavasarpini kaal this fifth kaal is going on.

In Jina Faith the form of Muni is such – where there is no attachment towards external-internal possessions; just experiencing own soul by self, they remain aloof towards Shubha-ashubha bhavas.

But now with the fault of Kaal, the Jivas obsessed with sensory subjects – kashaya  adopt Muni state; there renouncing all Himsa they accept Five MahaVrita but accept white-red clothes etc., they are greedy towards food etc., make efforts for enhancing their tradition, several keep money also, engage in Himsa etc., and engage in different violent activities. But when the result of accepting small possession has been told to be Nigod, then the result of such Paps would be infinite world anyway.

Look at the ignorance of people! If someone breaks a small promise then he is called Papi and in spite of breaking big vow he is accepted as Guru, he is honoured like Muni but in the shastra the result of doing-getting done- endorsing deed is said to be equal; hence they also would get similar results.

The sequence of adopting Muni state is as follows- Firstly Tattva Gyan is attained, later manifestations of detached form occur, capability to withstand hardships is attained, then when he wishes to become Muni by himself,  then shri guru make him accept Muni Dharma.

How is this converse-ness – Distributing Muni state to the Jivas without having Tattva Gyan who are obsessed with sensory subjects and Kashaya with deceit or greed and later behaving conversely- this is great injustice.

In this way such KuGurus and their service was negated.

Now for endorsing this statement, the quotations of shastras are provided-

In Updesha Siddhant Ratnamala it is said-

“ Due to defect of Kaal, the Gurus have become bards and like bards singing praises of the donors, accept donation etc.  Therefore in this inferior kaal, both donor and acceptor drown in the world.” Further it is told-

“ Upon seeing the snake if someone runs then people do not say anything to him, but sadly! Look! Those who renounce the KuGuru form snake, the foolish people call him defaulter, speak ill of him.” Further-

“ Oh! Due to snake one dies for once only and KuGuru causes infinite deaths and infinite times birth-death are caused ; hence O brother! The acceptance of snake is alright but service of KuGuru is not good. “

-          For strengthening this shraddhan several gathas have been told there, they can be known from Upadesh Siddhant Ratna Mala.

And in ‘Sangh Patt’ it is said- “Look! The child of some poor, weak with hunger, undergoing ordination in some Chaityalaya etc., without being free of pap, due to some fortune attained Acharya State; he stays in Chaityalaya like his home, treats own group like family, considers himself to be great like Indra, believes Gyanis to be Agyanis like children, all house holders he believes to be poor- this is great wonder.”

In the same way there is a verse- “ the ones from whom, birth has not occurred, have not been nursed, there is no debt, there is no relation of any type and  they drive householders like bulls, forcibly donation etc. is collected; Oh!! Sadly! This world is devoid of King; no one to give justice. “

More verses of similar meaning are there, which can be seen from that Granth.

Here someone says-  This is preachment authored by Shwetambers ; why their quotation was offered?

Its answer- Just as- when inferior people themself reject it then superior people automatically reject it; in the same way those who call clothes etc. as their tools, they also prohibit it, then in Digamber dharma such converse-ness would be automatically prohibited. 

Digamber granths also are supporting the same shraddhan. In Shat Pahud authored by Shri KundaKundacharya it is told- 

“ The dharma preached by Jinavar has roots of the form of Samyak Darshan; listening to that , O people having ears! Accept that Jiva without Samyaktva is not venerable.”

Those who themselves are KuGuru,  how can they be Samyaktavi devoid of shraddhan of KuGuru. Without Samyaktva , any dharma can not be attained and without dharma how can they be venerable?

“ Those who are corrupt in Darshan, they are corrupted in Gyan,  corrupted in conduct; those jivas are more corrupt than corrupted ones and the jiva who follows their preachment, they destroy that jiva, harming him.

“ Those who are corrupted from Samyaktva and they wish the Samyaktva holders to touch their feet, they become lame-dumb; it implies that they take birth as Sthavar and attainment of realisation for them is extremely difficult. “

“ In spite of knowing, those who touch their feet out of shame, pride and fear, they too do not have realisation i.e. Samyaktva. How are those jivas? – They endorse Pap; in honouring  the Papis, they are afflicted with fruits of endorsement of Pap. “

“ The Ling in which there is acceptance of little or more possessions, that is deplorable in Jina Vachan; Only without possessions  can be Anagar (Sadhu). “

“ The one who is inactive in dharma, house of defects, fruitless like flower of sugar cane, devoid of conduct of qualities; he is actor-shraman in naked form, adopting the attire like a comedian. Here being naked the example of Comedian is possible; upon keeping possessions even that example is not applicable. “

“ Those whose intellect has been perverted with Pap – such Jivas, adopting the Ling of Jinvaras indulge in Pap, those idols of Pap should be known to be corrupted in Moksha Marg. There this too is told- “

“ Those who are obsessed with five types of clothes, accept possessions, practice begging, engaged in defects of Adhah-karma etc., they should be known as corrupted in Moksha Marg.”

Several more Gatha Sutras have been narrated for strengthening the same shraddhan, they can be known from there. In the same way there is LingPahud authored by shri KundaKundacharya , in that those who adopting the MuniLing , engage in Himsa  of the form of needless activity- yantra-mantra etc. , they have been highly negated.

In Atmanushasan authored by shri Gunabhadracharya, he  has told-

“ In this Kali Kaal the Tapasvis , fearful like deer from everywhere, stay near the city abandoning forest – this is highly disgraceful. Here staying near the city itself has been negated then staying within the city is prohibited automatically. “

“ Compared to the Tapa which is going  to result in infinite births in future, it is better to be householder. How is that Tapa? In the morning itself whose wealth of detachment has been looted by the looters of the form of  insinuating eyes of women. – It is such. “

In the same way in Paramatma Prakash authored by Yogindra Deva it is told-

“ With male-female disciples and books, the fool gets satisfied, but free of delusion Gyani,  knowing them to be cause for Bandh gets ashamed with them. “

“ That Jiva deceived his own soul, how ? – The Jiva who adopted Ling of JinaVara and after removing hair with ashes, he did not relinquish all the possessions. “

“ O Jiva! The Munis who after accepting JinaLing accept desired possessions , they eat the vomit after vomiting; it is implied that they are deplorable , etc. it is told. ”

In this way in Shastras the KuGuru and his conduct and his service has been negated , know it from there. In them  the Munis are described to have defects of 46 kinds of the form of being  Messenger etc., in food etc.; there pleasing the children of householders, informing the news, doing mantra-medicine-jyotish etc. activities, doing-getting done-endorsing food , etc. activities have been negated . But now with the defects of Kaal, in spite of  presence of such flaws, the food etc. is accepted. 

And Parshwastha , Kusheel etc. corrupted Munis have been negated ( in shastras), those characteristics only are adopted. The difference is that those are naked from aspect of dravya but these keep different possessions.

There the procedure for accepting Ahar as Bhramari etc. has been described but these being obsessed making the life of donor miserable , accept Ahar etc. And those unjust- deplorable Pap form deeds which are not even proper in householder dharma, they are visibly seen being engaged in.

Jina image, Shastra etc. which are supremely venerable, are disrespected and themselves being greater Mahant than them adopt practice of sitting higher than them etc. Thus several converse activities are directly seen and they believe themselves to be Muni , holder of Mool Gunas etc. In this way they make themselves to be revered. The house holders are innocent , being cheated by the praise by those KuGurus, they do not consider the dharma and are engaged in their Bhakti . But accepting greater pap as greater dharma – the result of such Mithyatva , would result in infinite world.

In shastra by believing one Jina Vachan to be otherwise has been described as great Pap; here there is no consideration of Jina vachan at all, then what is greater pap than these?

Continued…..

MokshaMargPrakashak …17

 

Sixth Chapter

Negation of Ku Deva-Ku Guru- Ku Dharma

Since beginningless times the Jivas have Mithya darshan etc Bhavas; the reason for its continuity  is practice of KuDeva-KuGuru-KuDharma ; with its renunciation only the engagement in Moksha Marga occurs; hence that is  described next-

Description of Ku Deva and negation of their shraddhan

There, those who are not karta of benediction, serving them believing them to be karta of benediction by delusion, they are Ku Deva. Their practice is carried out with three types of objectives- somewhere Moksha is objective; somewhere ‘ParLok’ is objective and somewhere ‘this Lok’ is objective but none of these objectives are established  instead some harm only is carried out; hence their practice is Mithya Bhava.

That is described- In the other faiths, with the practices by which the attainment of salvation is described, that is carried out by several jivas for Moksha but Moksha is not attained; it has been narrated earlier in fifth chapter of ‘Other faiths’.

And several people practice the Devas described in Other faiths with the objective of ‘happiness in Parlok; and elimination of Dukh’.  Such attainment is done with ‘generation of punya and avoidance of pap’ but self generates pap and says – ‘Ishwara would benefit us’ – then it is unfair since ‘someone is awarded result of pap and someone else is not awarded ‘ – this is not right. “The way one manifests, accordingly he would get results; Ishwara does not do good or bad of anyone.”

There while practicing those Devas, they take name of those Devas and engage in Himsa of other jivas and with food,  dances etc. satisfy their senses, but the result of pap manifestations cannot be avoided. Himsa, Sensory subjects- Kashaya etc. all are called Pap and all believe the result of pap to be bad  only, and in the practice of Kudevas also there is engagement in Himsa and sensory subjects only; hence with practice of KuDevas one  cannot be benefited in Parlok.

There several Jivas ‘for elimination of enemies of this paryaya and curing of diseases etc. and attainment of wealth and son etc., and getting sukh with elimination of dukh  and several such objectives’ practice Kudevas. Hanuman etc. are worshipped; Devis are worshipped; GanGaur-Sanjhi etc. are worshipped; choth-Sheetala-Dahari etc. are worshipped; childless-pitar-vyantar etc are worshipped; sun-moon-shani etc Jyotishi are worshipped; Pir-paigamber etc. are worshipped; cow-horse etc. Tiryanch are worshipped; fire-water etc. are worshipped; weapons are worshipped; what more can be said? Stones etc. are also worshipped.

In this way the practice of KuDeva etc. is done with Mithya darshan  since firstly the ones he practices, out of them several are imaginary Devas hence how can their practice be beneficial?

Forms of Vyantar etc. and negation of their Worship

There several Vyantars etc are there- who are not capable of doing good or bad for anyone. If they are capable then they only would be Karta, but with actions nothing is seen to be accomplished; they cannot give wealth etc, by being happy and being dweshi they cannot harm anyone.

Here someone says- They are seen giving punishment; by their acknowledgment they stop giving punishment?

Its answer- If there is fruition of Pap of someone, then they (devas)  have such buddhi of intrigue and they act accordingly by which that person becomes unhappy. And if they say something in that intrigue and this person follows their directions, they either stop the punishment and knowing him to be weak continue to do intrigue. And if his punya is under fruition then they cannot do anything.

This too is seen- Some jiva who do not worship them and deplore them, then they do have dwesha with him but they cannot cause him misery.

They are seen to be saying thus- This one does not have reverence towards us, but we do not have any control  over him; hence Vyantar etc. are not capable of doing anything; with his punya-pap only the sukh-dukh is accrued, with their worship-acceptance only disease is accrued, no purpose is served.

There know this- Somewhere the wonders etc. of imaginary devas are also seen  but they are created by Vyantar etc. Someone in previous paryaya was their servant, later after death he became Vyantar etc. and with some nimitta he had such buddhi then to serve him in the Lok, he carried out some wonder. The innocent world, upon seeing wonders, engages in those activities. This way some idols of Jina are said or seen to have some miracles but they are not created by Jina; they are performed by Jain Vyantars etc.; in the same way the Kudevas also perform some miracles. Which is enacted by their servant Vyantar etc.- know thus.

In other faith the Parameshwara helped his Bhaktas and gave his direct darshan etc. -it is told. There several are imaginary stories. Many of the deeds are carried out by their servant Vyantar etc. which are said to be done by Parameshwara. If they are done by Parameshwara then Parameshwara is omniscient and capable in every way; why would he permit his Bhaktas to suffer?

Then even now it is seen- Mlecchas come and make Bhaktas suffer; the dharma is interrupted and idols are destroyed. If Parameshwara does not have knowledge of all these acts then his omniscience would not remain; after knowing also if he does not help then  there is no affection towards bhaktas and he is incapable. And if he just remains witness then the statement that he assisted Bhaktas is also a lie since he has consistent activity.

If you say- Such Bhakti was not there; then we say- They were superior  to Mlecchas anyway and they only had erected idol etc., that should have been protected? There the fruition of Mleccha Papis has occurred, that is created by Parameshwara or not? If it is created by Parameshwara then how does he make critics happy and produces those who make  bhaktas suffer. Thus how did he remain affectionate towards Bhaktas? And if the Parameshwara does not do any thing then he is incapable; hence Parameshwara does not do any act. There some servant vyantar etc. only shows their miracles- this only should be decided.

Here someone may ask- Some Vyantar demonstrates his greatness and informs the unseen. Someone declares his abode to be in Kusthana to indicate his lowliness ; he does not tell what is asked and speaks deceitful words, makes others manifest differently, causes misery. What is the cause of such anomalies?

Its reply- In Vyantars there is more or less of Prabhutva but those who declare their lowliness by informing their abode to be Kusthana , that is out of intrigue. Vyantars keep indulging in intrigues like children. Just as child by means of intrigue shows himself to be low and teases, cries loudly upon hearing abuse, later starts laughing ; in the same way the Vyantar act. If they are resident of Kusthana then why do they come to superior sthana ? If they come with own capability then in spite of capability why do they stay in Kusthana? Hence their abode is where they are born , which is above and below this earth. For intrigue they say whatever they desire. If they also suffer then  while crying how they start laughing?

This is for sure- The Mantra etc. have indescribable power; hence with the nimitta-naimittik relationship  of true Mantra, possibly  he cannot travel etc.. If some  dukh is generated and someone strongly prevents him then he cannot go, in these ways Mantra has capability but it cannot burn them . The Mantra people call him to be burnt, but he appears again, since the burning of Vaikriyik  body is not possible.

And Awadhi Gyan of Vyantars- Some have knowledge of small ksherta-kaal and some one has that of large kshetra-kaal. There if they desire and if they have lot of knowledge then upon enquiry of unseen, they can answer. If knowledge is less then they can enquire with other greater  gyani and answer. And if knowledge is less and desire is not there, then upon enquiry also they do not answer- know thus.

There after taking birth as Vyantar etc. for the one having less  gyan, for long period the knowledge of previous birth can remain. Later only memory remains; hence if someone desires and if they make attempt then they can talk of previous birth. If someone asks some other subject then since the Awadhi Gyan is less; without knowing they cannot tell, hence those questions they do not answer and if desire is not there, then with pride or intrigue they do not answer or speak lie- know thus.

And Devas have such capability- they can cause manifestation of own or other’s body and pudgala skandh  in the form desired ; hence they can take different shape forms and demonstrate different characters. They can make the body of other jivas to be  diseased form.

There this is for sure- Depending upon their capability they can make own body and other pudgala skandhs, manifest to that extent; but they do not have capability of carrying out all deeds.

And the bodies of other jivas also can be manifested in accordance with their punya-pap only; if their punya is under fruition then they cannot make it manifest in diseased form and if fruition of pap is there then they cannot fulfil the desired deeds.

-          Thus know the capability of Vyantar etc.

Here someone says- Those who are having such capability, what is the harm in accepting -worshipping them?

Its reply- Upon fruition of own pap, they cannot give sukh; upon fruition of punya, they cannot give dukh and with their worshipping no punya bandh accrues; with enhancement of ragas etc. it results in pap only; hence their belief and worship is not meaningful; it is harmful only.

And the Vyantar who get themselves to be believed and worshipped,  they carry out intrigues; no specific objective is there. To those who believe them and worship them, they keep enacting intrigues; those who do not believe and worship them, they do not tell them anything.

If it is their objective then they should make non believers-non worshippers as very unhappy, but those who have firm conviction of their non belief- non reverence , they are not seen to be disturbing them.

They may have agony of hunger etc. but it is not explicit for them. If it is so then when offering is made to them then why don’t they accept it? Why do they ask to feed others? Hence this is just intrigue form  activity; and ourselves suffer and feel inferior; hence accepting -worshipping them is not appropriate.

Here someone enquires- Vyantars say that offer Pind in Gaya then we shall attain suitable Gati , we shall not come again; what is that?

Its reply- Jivas have Sanskar of the previous births. In Vyantars also the special Sanskar due to recollection of previous birth etc.  exist; in their previous birth they had such impression that by offering Pind in Gaya etc. one gets suitable Gati; hence they ask to perform such deeds.

If Muslim after death become Vyantar, then they do not say so, they tell words in accordance with their Sanskar. Hence if all Vyantars have the same Gati then all would ask the same , but it is not so- know thus.

-          Thus know the form of Vyantar etc.

They worship Sun-moon planets which  are Jyotishi ; which too is delusion. Believing Sun etc. to be part of Parameshwara they worship but they have only greatness of illumination only, but other jewels are also illuminated ; there is no other characteristics by which they can be accepted as part of Parameshwara. And moon etc. are worshipped for attainments of wealth etc. but if their poojan results in wealth then all poor people would do that; hence it is Mithya Bhava.

In accordance with the concept of Jyotish, upon influx of bad planets they are worshipped, for that they offer donation etc. but just as deer etc. travel on their own and upon occurrence of purush on left-right , they become nimitta for future knowledge of sukh-dukh. But they are incapable of giving sukh-dukh; in the same way the planets move themselves and upon coincidental conjunction of person, they become cause for future knowledge of sukh-dukh but they do not have capability of imparting sukh-dukh.

Some carry out poojan of those planets etc., even then the desired does not happen and when someone does not do it, even then desired happens ; hence carrying out their poojan etc. is Mithya Bhava.

Here someone says- Giving (donation) is punya only hence it is good only ?

Its reply- Giving for dharma is punya  but this is being given out of greed of sukh and fear of dukh ; hence it is pap only.

Thus Jyotishi Devas are worshipped in different ways, that is all Mithyatva only.

And Devi-Dihari etc. are there, out of them several are Vyantari and Jyotishini, believing  their different forms they worship them; of them several are imaginary; hence imagining their forms they worship them.

-          In this way the poojan of Vyantar etc. was negated.

Negation of poojan of Kshetrapal-Padmavati etc.

Here someone says- Kshetrapal-Dihari-Padmavati etc. Devis and Yaksha-Yakshini etc. who follow Jain faith- there is no harm in worshipping  them?

Its reply- By practicing Sanyam in Jina faith, one becomes venerable but Devas do not have Sanyam at all and they are worshipped believing them to be Samyaktvi but in Bhavan-trio Samyaktva also do not have primacy. If they are worshipped with Samyaktva only then why not worship Devas of Sarvartha Siddhi and Laukantik devas (who are anyway Samyak Drishti)?

You would say- their Jina Bhakti is different.

They are told- The greatness of Jina Bhakti of Saudharma Indra is more, he is Samyak Drishti also; hence leaving him why others  are worshipped?

If you would say- Just as king has Pratihaar (gate keeper) etc.; in the same way Tiirthankara has Kshetrapal etc.

They are told- They do not have powers in Samosharan etc.; this is false belief only. Just as by clearance of Pratihaar( gate keeper) one gets to meet the king; they do not enable meeting with Tirthankara. There the one who has Bhakti, he only attains darshan etc. of Tirthankara; no one is dependent upon anyone else.

Look at Ignorance! With weapons etc. whose form is  Raudra,  they are offered bhakti with singing etc. – if such Raudra form is venerable in Jina faith then  this too becomes like other faiths. With strong Mithyatva bhava, in Jina faith also such contrary practices are followed.

-          Worshipping such kshetrapal etc. is not proper.

There cows-snakes etc. triyanch are there, they visibly appear inferior to self; any one can belittle them , their deplorable state is visibly seen. Trees, fire, water etc. are sthavar; they are in even more inferior state than that of Tiryanch.

And weapons, ink bottle etc. are non conscious , they are visibly seen to be inferior in all capabilities; in them even Upachar of reverence is not possible; hence their worship is great Mithyatva bhava. With their worship either directly or with inference, no benefit appears to be attained; hence worshipping them is not appropriate.

In this way the worshipping – believing of all KuDevas is prohibited.

Look at  glory of Mithyatva!  In salutation to one lower than self in  Lok, they believe themselves to be inferior and out of Moha  in worshipping even stones they do not realise own degeneration. And in Lok the one which serves their objectives,  they are served but with how with KuDevas my objective would be served? – without considering it, with Moha, they serve KuDevas.

While serving KuDevas, there are thousands of obstacles, which are not counted and if with fruition of some punya, the desired is attained then they say- with their service this deed was accomplished. And without service of KuDevas the desired deeds which are accomplished- they are not counted and if some undesired occurs then they say- since they were not served; hence undesired occurred.

They do not consider- If the desired-undesired were under their control then those who worship them would be benefited and those who do not worship, they would not be benefited, but this is not seen. For ex. in spite of  reverence of Sheetala , son etc. have been seen  to die; some one without believing also survives ; hence belief of Sheetala was not meaningful at all.

In this way the belief of all KuDevas is not meaningful at all.

Here someone says- If it is not meaningful then let it be , but there is no harm in their acceptance also?

Its reply- If it were not harmful then why would we negate it? But due to strengthening of Mithyatva etc. the Moksha Marga becomes more inaccessible – this is the biggest harm and with pap bandh future dukh is attained- this too is harm.

Here it is asked- Mithyatva etc. bhavas occur due to Atattva shraddhan etc. and pap bandh occurs due to sinful deeds hence with their acceptance how Mithyatva etc. and Pap bandh would be accrued?

Its reply- Firstly believing other dravya to be good or bad itself is Mithya since no dravya is friend-foe of anyone and the buddhi of good-bad is found in them, its reason  is punya-pap ; hence do such that pap bandh does not happen and punya bandh occurs.

And if the certainty of karma fruition is also not there then one would make efforts for conjunction-separation of external reasons for good-bad, but by acceptance of KuDeva, the buddhi of good-bad is not eliminated; instead it enhances which results in pap bandh only and punya bandh does not accrue.

There Kudeva are not seen to give wealth etc. to someone or getting someone freed; hence these external reasons are also not there; why they are believed ? – When buddhi is highly deluded, with not a bit of shraddhan-gyan of Jiva etc.  tattvas and the raga-dwesha are highly intense , then those which are not reasons, they too are believed to be cause of good-bad, then the belief of KuDevas takes place. With bhava of such strong Mithyatva, the Moksha Marga becomes extremely inaccessible.

Continued…..