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…..