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 10th- 11th 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…..
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