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…..