MokshaMargPrakashak …31

 

The procedure for Oration of Dravyanuyoga

 With objective of imparting the real shraddhan of Jivas etc. dravyas to Jivas, with specific logic-means-example etc. , the descriptions are made since the objective is to impart real shraddhan. Although the Jivas etc. substances are undifferentiable even then with imaginary differentiation, the dravya-guna-paryaya etc. are narrated in differentiated form with Vyavahara. For realisation of the same the Upadesh is given with several arguments or Upadesh is given with  Praman-naya, which is also logical. For enabling inference-recognition of substance the means -example etc. are quoted.

-          This way for realisation of substance the Upadesh is given.

In the same way, for imparting shraddhan of Moksha Marg, the description of Jivas etc. Tattvas is made with  specific logic-means-example etc.   

So that the differentiating knowledge of self-others may be attained, this way jiva-ajiva are made to be recognised  and for enabling Veetrag bhava the nature of asrava etc. is told. In this way primarily the cause for  gyan-vairagya, the glory of soul experience is sung.

Dravyanuyoga has primacy of Nishchaya Adhyatma Upadesh. There even the Vyavahara dharma is prohibited. Those jivas who are absorbed in external KriyaKand and do not make efforts for soul experience; they are made to be detached from there and engage in soul experience etc. by revealing the insignificance of Vrita-sheel-sanyam etc. One should not think that renouncing these he should engage in pap since the objective of Upadesh is not to direct him to ashubha but to engage in Shuddhopayoga by negating shubhopayoga.

Here someone says- In Adhyatma Shastras punya-pap are said to be equal; hence if shuddhopayoga occurs then  it is good, but if not then one should engage in punya or pap?

Its reply- For example- From aspect of Shudra Jati the Jaat and Chandal are said to be same but compared to Chandal the Jaat is somewhat superior – first is untouchable- this one is touchable; in the same way from aspect of cause for bandh , punya-pap are equal but compared to pap, punya is somewhat superior. That is strong Kashaya form and this is weak Kashaya form. Hence abandoning punya engaging in pap is not worthwhile- know this.

There those Jivas who are absorbed in Jina-image- bhakti etc. activities, for them to attain Atma Shraddhan etc. they are given Upadesh that the Deva resides in body and not in temples etc.

One should not think that renouncing bhakti, one should make themselves happy with food etc. since this is not the purpose of such Upadesh. In the same way other  Vyavahara are negated but knowing that one should not become unrestrained.

Know this way- those who are absorbed only in Vyavahara practice, for them to get interested in Nishchaya ; the Vyavahara has been belittled.

In the same shastras it has been told that the sensory enjoyments of Samyak Drishti are not cause for bandh but that of Nirjara- from this one should not deduce that enjoyments are venerable.

For describing the glory of Samyak Drishti, it is told that earlier the enjoyments were cause for strong bandh and now upon attainment of shraddhan shakti , same enjoyments are now resulting in weak bandh which is insignificant and due to same power the Nirjara was attained; hence in Upachar sense the enjoyments are not called as cause for bandh but that of Nirjara. Upon consideration, if enjoyments were cause for nirjara then why would Samyak Drishti accept Muni state abandoning them?

Thus this statement has only this objective- ‘Look at the glory of Samyaktva! With its power, the enjoyments also cannot perform their job.’

Similar other statements should also be understood properly there.

In Dravyanuyoga also, like Charananuyoga the objective is that of renunciation-acceptance. Hence from aspect of manifestations discernible to Chhadmastha only the descriptions are made. Only difference is – in charananuyoga the descriptions are from primacy  of external activities; in dravyanuyoga the primacy is that of soul manifestations; here the descriptions is not sookshma like that in Karananuyoga. Example-

Upayoga has been divided into three types- Shubha, ashubha and Shuddha. The manifestations of affection towards dharma are Shubhopayoga, those with interest in pap are Ashubhopayoga and those devoid of raga-dwesha are shuddhopayoga. However this statement is from aspect of manifestations discernible to Chhadmastha; in Karananuyoga the description is from aspect of Kashaya shakti , in gunasthana etc. from aspect of sanklesh(perturbed) - Vishuddha(pure) manifestations which is not applicable here.

In Karananuyoga the shuddhopayoga free of raga occurs upon attainment of Yathakhyat charitra, which would occur automatically upon destruction of moha; how does the lower level practitioner practice shuddhopayoga?

In Dravyanuyoga the prime upadesh is for attainment of Shuddhopayoga; hence when the Chhadmastha engages in soul experience etc. activities abandoning explicit bhakti and himsa etc. form manifestations, at that time he is called Shuddhopayogi.

Although there sookshma raga etc. knowable to KevalGyan are present but they are not applicable here; he has renounced the ragas etc. discernible to him, from this aspect he is called as Shuddhopayogi.

In the same way the Samyaktva etc. are told upon attainment of shraddhan of self-others, these are from aspect of being discernible only. From aspect of sookshma bhavas, the description of samyaktva etc. in gunasthanas etc. is available in Karananuyoga. Know the same elsewhere.

Therefore the procedure of description of Dravyanuyoga matches with Karananuyoga in some places and does not match in other places.

For example- upon attainment of Yathakhyat charitra, from aspect of both, shuddhopayoga exists. But in lower state from aspect of Dravyanuyoga sometimes Shuddhopayoga is there but from aspect of Karanauyoga, due to presence of Kashaya parts always, shuddhopayoga does not exist. Similarly other statements should be known.

In Dravyanuyoga the Tattvas described by other faiths are shown as untrue and hence they are negated , it is not told thus with spirit of dwesha but the purpose is to impart true shraddhan by showing them to be untrue.

-          In the same way and in different ways the Dravyanuyoga is narrated.

-          Thus the procedure for oration of four Anuyogas is described.

In any granth the narration is from aspect of primacy of one,  two, three  or all four anuyogas ;  hence as applicable, it should be understood.

Procedure for oration of Anuyogas.

Now, in these Anuyogas which method is primarily found, that is described- 

In Prathamanuyoga the method of using metaphor, poetry etc. in shastras is main, since  metaphor etc. make mind interested; in direct talks the upayoga does not get interested . Upayoga gets more engaged in subjects with metaphor and logic etc. If the indirect subject is described with some exaggeration then its nature is realised better.

In Karananuyoga the primacy is that of maths etc. shastras since there the measures of dravya-kshetra-kaal-bhava are narrated. Hence with knowledge of maths etc. the knowing is easier.

In Charananuyoga the method involves usage of maxims in shastras of morality since here the emphasis is on conduct. Hence as per the worldly practices , upon showing the ethical path he conducts.

In Dravyanuyoga the method involves usage of Nyaya (logic) primarily since the objective is to take decision and in the Nyaya Shastras the path is that of taking decision.

In this way the main method of these Anuyogas is told , other method are also used in their oration.

Here someone says- Metaphor, maths, ethics, Nyaya are subjects for Pandits which are not understandable to dim-witted; hence why is it not described directly?

Its reply- These are shastras. They are meant for practice of primarily Pandits and intelligent ones. If the description is with usage of metaphor etc. then they would be interested in study and the Pandits can explain to the dim witted ones and if they do not understand then they are told orally directly only. But in writing directly in Granths, the wise ones do not practice it much ; hence with tradition of metaphor etc. the descriptions are made.

In this way these four Anuyogas were narrated and in Jina faith most of the shastras are belonging to these four Anuyogas.

There grammar- Nyaya- poem- thesaurus etc. shastra  and  medicine-astrology-mantra etc. shastras are also found in Jina faith, what is their purpose is described-

Purpose of Grammar-Nyaya etc. shastras

With practice of grammar-Nyaya etc. the practice of Anuyoga form shastras can be carried out; hence these are narrated.

Someone asks- It could have been described directly in language form. What is the purpose of grammar etc.?

Its reply- The language is corrupted Ashuddha speech and in different states it is different. Then how do the great people create shastras ? With grammar-nyaya etc. the real sookshma meaning is conveyed , which cannot be done by direct language. Hence with traditional grammar etc. it is narrated. Hence with usage of buddhi with some practice the Anuyoga form shastras of interest should be studied.

With the miracles of medicine etc. the prabhavana of Jain faith is carried out and with medicine the service is also carried out . Those jivas who are engaged in worldly activities, they may become Jains with the miracles of medicine etc. and later with attainment of true dharma may benefit themselves. With such objectives the shastras of medicine etc. are narrated.

This much is there that believing them also to be Jain Shastra one should not engage heavily in them. If due to intelligence they could be known simply then let them be known rather than  ragas etc. They are not overly applicable unlike Anuyoga shastras. Hence it is not advisable to be heavily engaged in their practice.

Here question- If it is so then why did Ganadhar etc. create them ?

Answer- As described above, with limited purpose these have been created. For example – some very rich person probably collects some things which are having limited use but a person with less wealth cannot collect them since he cannot afford them and he would not be able to collect the more useful things. In the same way very intelligent Ganadhar etc. create shastras of limited use like that of medicine etc. but those with less intelligence cannot afford to spend their time  on them since when would they practice the more important shastras?

For example – A person with less raga, even if he describes beauty etc. in puranas etc., even then he does not get corrupted, but a person with strong raga would accrue pap only by such description of beauty etc. ; in the  same way the Ganadhar etc. are with less raga, even if they describe shastras of medicine etc. they do not get corrupted, but the one with strong raga, with their practice would bond with pap karma due to  enhancement of raga. 

In this way know the form of Upadesh in Jain faith.

Refutation of imagination of faults in Anuyogas

Refutation of imagination of faults in Prathamanuyoga

Several Jivas say- In Prathamanuyoga there is lot of description of ornamentation and wars etc. With their nimitta the ragas increase; hence such descriptions should not have been made and such  descriptions should not be listened?

He is told- When story is being told then all aspects of the same should be described and those descriptions, which are enhanced with metaphors etc., are made by Pandits with logic only

If you say- For retaining context, the general description should have been made; why to exaggerate it?

The answer is as follows- The indirect descriptions without exaggeration cannot be imagined. Firstly the enjoyments, wars etc. are narrated this way and later renouncing them became Muni, such miracles would then be felt then only when they are exaggerated.

Then you say- with their nimitta ragas etc. increase.

Its reply- For example- someone constructs Chaityalaya, there his purpose is dharma activity only, but if some papi engages in pap activity there, then the one making Chaityalaya is not at fault; in the same way Shri Guru describes ornamentation in Purana etc. , there his objective is not to indulge in raga; but to engage in dharma but if some Papi does not engage in dharma and enhances ragas etc. only, then what is the fault of Shri Guru?

If you say- the descriptions pertaining to enhancement of ragas etc. should not have been made .

Its reply- The mind of Saragi jivas does not get interested only in Vairagya descriptions. Hence just as child is given medicine in the guise of sweets, in the same way the Saragi is made to be interested in dharma in the guise if enjoyments etc.

If you say- If it is so then Vairagi people should not practice such Granths.

Its reply- Those who do not have raga bhava internally, for them the ragas do not increase by listening to ornamentation etc. They are aware that here such only is the method of description.

Then if you say- At least to those it causes raga etc. by listening  to ornamentations, they should not listen to such descriptions.

Its reply – Where dharma only is objective and where dharma only is served- in such Jain Puranas, due to context, description of ornamentation etc. is made; if listening to that someone becomes ragi then where else he could become Vairagi? He would give up listening to Puranas and engage in other such activities only where ragas are more. Hence for him also by listening to Puranas if some dharma buddhi is generated then let it be. Compared to other activities, this activity is better only.

Someone says- In Prathamanuyoga there are stories of other jivas, what purpose do they serve?

He is told- Just as by listening to stories of people with lust, it increases the interest of lust in self; in the same way by listening to stories of dharmatma people, we get better interested in dharma . Hence the practice of Prathamanuyoga is worthwhile. 

Refutation of imagination of faults in Karananuyoga

Several Jivas say- In Karananuyoga the description is that of  Gunasthana-Margana and Karma Prakritis and Trilok etc.;  thus these are known  that this is this way and that is that way, but what purpose did it serve to us? Either we should do bhakti or engage in Vrita-Daan etc. or experience the soul- with that some benefit may occur.

He is told-  Parameshwara is Veetrag only; by doing bhakti they do not get pleased and reward something. With Bhakti the Kashaya gets weakened, that itself gives great benefit but with practice of Karananuyoga the Kashaya gets even  weaker; hence its benefit is superior. And Vrita-Daan etc. are means of external nimitta for reducing Kashaya but with practice of Karananuyoga, when the Upayoga gets engaged, then ragas etc. get eliminated; hence this is means of internal nimitta. Therefore it is more beneficial. The studies are also performed accepting Vrita etc.

There soul experience is most supreme activity, but Upayoga does not remain engaged in general experience  and when it does not engross then other vikalpas get produced. If the practice of Karananuyoga is there then Upayoga could be engaged in those thoughts – such thinking reduces ragas etc. of the present also and is cause for reducing ragas of future; hence upayoga should be engaged there. The various divisions of Jivas, karmas etc. are known, there the purpose is not to engage in ragas etc. ; hence ragas do not increase; in general the purpose of attaining Veetrag is revealed everywhere; hence it is means for reducing ragas etc. 

Someone says- Some description  is such only but in it the Yojan etc. of islands-oceans etc. are narrated, what purpose do they serve?

Its reply- By knowing them it does not cause anything good or bad; hence as told earlier it results in siddhi.

Then he says- if it is so then the things which do not have any purpose- knowing such stone etc. also no good or bad is achieved; hence that also served as useful.

Its reply- Saragi jiva , without objective of raga etc. does not make efforts for knowing anything. If by themselves they get to be known, then under influence of internal ragas etc, he wishes to divert Upayoga away from them. Here with efforts he knows islands-oceans etc, there Upayoga is engaged, with reduction of raga such acts are carried out. If some purpose of stone etc. in the Lok is realised then it would cause ragas etc. but island etc. do not have any Lok related activities; hence they are not cause for raga.

If upon listening to the form of swarga, raga is generated   then it is pertaining to Parlok; its reason is known as punya, hence abandoning pap he engages in punya. With that this is the only benefit, but by knowing the island etc. the true form is realised and with that the descriptions of other faith are proved false which makes him true shraddhani. By knowing the true creation, the delusion is eliminated and Upayoga becomes pure; hence this practice is worthwhile.

Several say- The Karananuyoga is very difficult hence its practice is troublesome.

He is told- If the thing is known easily then the Upayoga does not get engaged there and it does not cause enthusiasm in knowing the known thing again and again. This results in upayoga leaning towards pap activity ; hence with own buddhi, in spite of difficulties, whatever can be practiced, that should be done, since which cannot be practiced at all, how can that be learnt?

You say- it is troublesome. 

Then it is told- Dharma is not in remaining in Pramad. If he remains comfortable with Pramad then it results in pap only; hence it is worth making efforts for dharma.

-          With such considerations practice Karananuyoga

Refutation of imagination of faults in Charananuyoga

Several Jivas say – In Charananuyoga the Upadesh is that of external Vritas etc. means but it does not provide any result; own manifestations have to be pure, external manifestations can be any way ; hence they are disinterested in its Upadesh.

They are told- The soul manifestations and external activities have nimitta-naimittik relationship since the activities of Chhadmastha occur with manifestations. Possibly some activity may occur without manifestation, but that is due to other’s control. With own control, with  efforts some deed is carried out and say that the manifestations are not that form, but this is delusion . Or with support of external substances manifestations can occur; hence to eliminate such manifestations, the external things are renounced- thus is told in Samaysar etc.

Therefore with reduction of Ragas etc. bhavas, with such sequence externally shravak-Muni dharma is attained.

Or with acceptance of such Shravak-Munni dharma, in 5^th, 6^th Gunasthanas with  reduction of ragas the manifestations are attained- such description is carried out in Charananuyoga.

If with external Sanyam nothing is achieved, then the Devas residing in Sarvartha Siddhi are Samyak Drishti and highly knowledgeable, but they have only 4^th gunasthana. While house holder with Samyaktva -shravak manushyas have 5^th gunasthana, what is its reason?

And Tirthankara renouncing householder state accept Sanyam for what reason? Hence the rule is that without external Sanyam means the manifestations cannot be purified; hence for knowing the procedure of external means , the practice of Charananuyoga is a must.

Refutation of imagination of faults in Dravyanuyoga

Several Jivas say- In Dravyanuyoga the Vrita-Sanyam etc. Vyavahara dharma is depicted in lowly sense; the sensory enjoyments of Samyak Drishti are called as means for Nirjara; hearing such depiction, jiva becoming promiscuous, abandoning punya engages in pap; hence its reading listening is not advisable.

They are told- Just as if a donkey after eating sugar dies, then manushya would not give up eating sugar; in the same way, listening to Adhyatma granth, if the people with conversely buddhi become promiscuous then the rational people do not give up the practice of Adhyatma Granths.

They should do this- The one whom they find to be getting promiscuous, he should be given Upadesh such that he does not become promiscuous. In Adhyatma Granths also becoming promiscuous is prohibited every where ; hence those who listen to them properly, they do not become promiscuous, but listening to some  specific thing with their own intent if someone becomes promiscuous then it is not fault of Granth but that of Jiva only.

If imagining false fault, the listening-reading of Adhyatma Granths is negated, then the prime Upadesh of Moksha Marg is available there only; with its negation the Moksha Marg itself gets negated. Just as with rains lots of jivas are benefited, but if someone is harmed, then with his primacy, the rains are not negated. In the same way with Upadesh of Adhyatma in audience, several jivas attain Moksha marg , but if some one engages in pap instead, then with his primacy the Adhyatma Shastras should not be negated.

If with Adhyatma Granths someone gets to be promiscuous, then he was Mithya Drishti earlier itself, now also he remained Mithya Drishti. For him the only loss is that instead of SuGati he would retain KuGati. But without Upadesh of Adhyatma several jivas lose the MokshaMarg;  hence to avoid loss of several jivas, the Adhyatma Upadesh should not be negated.

Several Jivas say that Dravyanuyoga form Adhyatma Upadesh is supreme, hence those who attain higher state, for them it is effective, while for those belonging to lower state the Updesh of Vrita-Sanyam etc. only is suitable.

They are told- In Jina faith this is the tradition that firstly Samyaktva is attained and then Vritas are carried out. That Samyaktva is attained with Shraddhan of self and others and that Shraddhan is  achieved with practice of Dravyanuyoga. Hence firstly attaining shraddhan in accordance with Dravyanuyoga , become Samyak Drishti and later accepting Vritas in accordance with Charananuyoga one should become Vrati. In this way in lower state only the Dravayanuyoga is of prime importance. If someone is seen not to be attaining Moksha Marg at all, then he is given Upadesh of some Vrita etc. first.  Hence knowing that in higher state the practice of Adhyatma is suitable, the lower state people should not get disinterested in it.

If you say- The nature of high state Upadesh is not clear to those belonging to lower state.

Its reply- In other fields he demonstrates his intelligence and here he shows his foolishness, that is not right. With practice the nature gets clear quite well. Although in accordance with Buddhi it may be  meagre, but if he remains totally inactive then he is being Dweshi of Jina Marg.

Again if he says- The present (fifth ) Kaal is worst; hence the supreme Adhyatma Upadesh is not primary.

He is told- The present Kaal is worst from aspect of non attainment of Moksha . Attainment of Samyaktva etc. with soul experience is not prohibited in present kaal; hence for soul experience etc. the Dravyanuyoga must be practiced.

In Shat Pahud it is told-

“ Even now Shuddha jiva contemplating of soul by means of jewel trio (Samyak Darshan-Gyan- charitra) or  three karan ( Adhah karan-Apoorvakaran-Anivratti karan) attain swarga lok and attain Deva state in Lokantik ; afterwards they attain Moksha . “

Hence in this Kaal also the upadesh of Dravyanuyoga is primary.

Someone says- In Adhyatma shastras of Dravyanuyoga the Upadesh has been given of the differentiating knowledge of self-others  which is quite effective and easily understandable but the descriptions of Dravya-Guna-Paryaya and Praman-Naya etc. and refutation of  Tattvas of other faith require special efforts for practice. Hence with hard practice only they can be known; therefore they should not be practiced.

They are told- Compared to knowledge of Samanya the knowledge of Vishesh is more powerful. As the Vishesh gets to be known accordingly the nature of thing becomes more clear, shraddhan becomes stronger, ragas etc. reduce; hence that practice is worthwhile.

In this way with imagination of flaws one should not be disinterested from the practice of four Anuyogas.

Continued…..

MokshaMargPrakashak …30

 

Procedure for oration of Charananuyoga

In Charananuyoga the preachment has been given such that the jivas conduct in dharma in accordance with their buddhi. There dharma is Nishchaya form Moksha Marg only; its means are dharma in upachar sense; hence from aspect of primacy of Vyavahara naya, the description is made of different types of divisions of Upachar dharma since in Nishchaya dharma there is no vikalpa of acceptance-renunciation and in lower state he cannot give up vikalpa . Therefore the preachment is to abandon acts converse to that of dharma and follow the activities to support the dharma .

Such preachment is given in two ways- one is that of Vyavahara and second is that Vyavahara along with Nishchaya.

Those jivas who do not have gyan of Nishchaya and by giving Upadesh also it does not appear to have been registered – such Mithya Drishti jivas are given Upadesh of Vyavahara only when they are interested in dharma.

Those jivas who have knowledge of Nishchaya-Vyavahara and upon giving Upadesh, the gyan gets registered – such Samyak Drishti jiva and Mithya Drishti who is on the verge of Samyaktva, are given Upadesh of Nishchaya along with Vyavahara, since Shri Guru is benefactor of all Jivas.

There Asangyi jivas are not worthy of giving preachment hence for them this much benefaction was done that other jivas were given upadesh of  compassion towards them. And those jivas who due to strength of karmas cannot attain Nishchaya Moksha Marg, they have been benefitted by the Upadesh of Vyavahara dharma which made them renounce pap activities which are cause of miseries of Kugati, and they have been made to engage in punya deeds which are cause for sensory pleasures of Sugati; there the amount  of dukh which have been eliminated is the quantum of benefaction.

Look! Papi has desire for Pap always and he proceeds towards Kugati but there is no nimitta  for dharma there. Hence  consequentially he keeps attaining dukh while Punya-doer has desire for dharma hence he goes to Sugati where the nimitta for dharma are present; hence consequentially he attains sukh. If the karma shakti weakens then he can get even Moksha Marg. Therefore with Upadesh of Vyavahara, one is directed towards punya deeds abandoning pap.

And those jivas who have attained Moksha Marg or are eligible to attain, they have been given Upadesh of Vyavahara along with Nishchaya to direct them towards Moksha Marg for their benefaction.

Shri Guru carries out benefaction for all but for such jivas for whom such benefaction is not possible then what can shri guru do? – to the extent possible the benefaction was done; hence the Upadesh is given in two ways.

In Vyavahara Upadesh the primacy is that of external activities; by his Upadesh Jiva, abandoning pap activities engages in punya activities, there in accordance with the activities the manifestations also become weak Kashaya form abandoning those of strong Kashaya- thus primarily it is thus but if it does not happen to someone, then let it not be; Shri Guru had given Upadesh of external activities for improving the manifestations only.

In the Upadesh of Vyavahara with Nishchaya the primacy is that of manifestations only. With his Upadesh by means of practice of Tattva Gyan and with  Bhavana of detachment the manifestations improve and accordingly the external activities also improve. With improvement of manifestations the external activities automatically improve for sure. Hence shri Guru gives Upadesh primarily to improve manifestations.

-          In such two types of Upadesh where the Upadesh is pertaining to Vyavahara only, there for Samyak Darshan, believe only in Arahant Deva- Nirgranth Guru- compassion dharma and no one else. The Vyavahara forms have been described of Jivas etc. Tattvas form, having shraddhan in them alone and not committing 25 flaws of doubt etc.; practice Nihashankit etc. Ang and Samvega etc. gunas , these are preached.

For Samyak Gyan practice of shastras of Jina faith, use of  means of Arth-Vyanajan etc. Angs , - these are preached.

For Samyak Charitra renunciation of Himsa etc. Pap partially or totally , practice of Vrita etc. Angs – these are preached. If some jiva is not able to practice some specific dharma then he is given upadesh of renunciation of specific item. For example- The Bheel (tribal person) was asked to renounce the meat of crow; the cowherd was given Upadesh of chanting Namokar Mantra; house holder is given Upadesh of Chaityalaya-Pooja-Prabhavana etc. activities etc.  In accordance with the type of Jiva the Upadesh is given.

In the same way where Upadesh is of Vyavahara along with Nishchaya, there for Samyak darshan the shraddhan of real Tattvas is imparted ; their Nishchaya form is real ; the Vyavahara form is Upachar only- with such shraddhan  and with differentiating knowledge of self and others, with objective of abandoning raga etc. In other dravyas , the Upadesh is given for carrying out shraddhan of those Tattvas – With such Shraddhan, other than Arahant etc. ,  other Devas etc. appear to be Mithya hence their belief is automatically abandoned. That is also described.

For Samyak Gyan the Upadesh is given for knowing those Tattvas in the same way without doubt etc. – the means for such knowledge is practice of Jina Shastras; hence with this objective , the practice of Jina shastras is automatically carried out ; that is described.

For Samyak Charitra, the Upadesh is given for eliminating ragas etc. ; there with absence of strong raga etc. partially or totally , with their nimitta the pap activity which used to occur partially or totally , that gets abandoned and with mild raga the practice of shravak-muni   Vritas is undertaken and with absence of even mild raga the activity of Shuddhopayoga is undertaken ; which is described.

There for Samyak Drishtis having real shraddhan if some specific vow is undertaken or bhakti is carried out,  or pooja-prabhavana is undertaken or Dhyan etc. are carried out, these are preached.

In Jina faith the way the real traditional marg is there, that is preached.

-          In this way there are two types of Upadesh in Charananuyoga

In Charananuyoga the Upadesh is given for renouncing activities of strong Kashaya and engaging in weak Kashaya form activities. Although doing Kashaya is bad, even then seeing all Kashaya could not be given up, the degree to which it could be reduced would be beneficial- such objective should be known. Just as- Those jivas who cannot give up activities involving violence, constructions, sensory enjoyments  and anger etc. , they are given Upadesh of engaging in Pooja-Prabhavana-Daan etc., constructing Chaityalaya, doing dancing-singing in front of Jina deva and help other dharmatma people since in this the traditional Kashaya is not served; while in Pap activities the traditional Kashaya is served. Hence abandoning Pap activities they are encouraged to engage in these activities.

There to the extent possible, abandoning pap activities, they are given upadesh of Samyaktva and practicing  AnuVrita etc.. And those jivas who have given up activities involving violence, they are given Upadesh of abandoning Poojan etc. and all Pap activities and undertake MahaVrita etc. activities.

Observing that some amount  of raga cannot be given up , they are given Upadesh of engaging in compassion, Dharma  Upadesh , Pratikraman etc. activities. Where all ragas have been eliminated, there nothing is left to be done; hence they do not need Upadesh, know such sequence.

In Charananuyoga, even with generation of Kashaya in Kashayi Jivas, they are made to give up Pap and engage in dharma activities. For example-  Telling the result of pap in the form of miseries of Narak etc., thereby generating fear Kashaya, they are made to abandon  pap activities. By describing pleasures of Swarga as result of punya, by generating greed Kashaya, they are made to engage in dharma activities. There this Jiva with attraction towards sensory subjects, body, son, wealth etc. engages in pap activities and remains averse to dharma ;   hence by showing the causes of death-miseries with sensory subjects the Kashaya of dislike is produced. The body etc. is shown to be unclean to generate Kashaya of aversion.

Son etc. are shown to be obsessed with wealth, thus dwesha is generated and wealth is shown to be a cause for death- miseries etc., the budhhi of unfavourable is generated. With such means, with elimination of strong raga in sensory subjects,  they leave pap activities and engage in dharma activities. By remembering name, engaging in stuti, with pooja-daan-sheel etc. the miseries, poverty etc. of this Lok get avoided; some wealth etc. are attained- with such description, by generating greed, they are made to engage in dharma activities.

In the same way know other examples.

Here Question- What is the objective in giving up some Kashaya and engaging in some other Kashaya?

Its answer- Disease is cold also and fever also. If someone is dying of cold then the doctor gives medicine to cause fever; after fever is caused then there is hope for survival , later he makes effort for removing fever also.

In the same way all Kashaya are despicable, but observing several jivas to be engaging in pap activities due to Kashaya , shri Guru makes effort for them to engage in Kashaya which is cause for punya deeds; later after knowing his real dharma buddhi, he makes effort for eliminating that Kashaya also – such objective should be known.

In Charananuyoga whichever way the Jivas could engage in dharma abandoning pap, that is described with different arguments . These are explained by worldly example- arguments- logic – example and sometimes examples of other faith are also told.

For example in Sookti Muktavali Lakshmi has been called resident of Lotus and from ocean the poison and Lakshmi were produced, from that aspect she is called as sister of poison . Same way it is told elsewhere.  

There several examples are untrue also, but since they serve the true objective hence there is no harm.

Here someone says- the fault of untruth would be  applicable ?

The answer- even if it is untrue but if it serves the right objective then it is not called untrue while if truth serves the false objective then it is untrue only.

In metaphor, logic, name etc. the true-false is not from aspect of words; but it is from aspect of objective that it is true-false. For example the small decorated township is called like Indra-Puri which is untrue but from aspect of decoration it serves the objective hence it is not untrue.

In the same way, ‘in this town the rod is seen in the umbrella only; not elsewhere’- this is told, which is untrue ; since elsewhere also rod (punishment ) is seen but since ‘those committing offense are few and those following rules are not punished’- this objective is served; hence it is not untrue.

The name of Vrihaspati is told as ‘SurGuru’ and that of Mangal as ’Kuj’ but these names are from aspect of other faiths; their letter meaning  is  untrue but that name reveals the meaning of that thing; hence it is not untrue.

In this way examples of other faith etc. are quoted, which are untrue but the shraddhan is not to be done of the example ; the shraddhan has to be done of the objective which is true; hence there is no flaw.

In Charananuyoga the Chhadmastha is given Upadesh from aspect of being dim witted explicitly with primacy of worldly activities. He is not given Upadesh from aspect of fineness which could be known only by means of Keval Gyna , since it cannot be practiced; while the objective is that of practicing  only.

For example – The AnuVrati has been told to undertake  renunciation of Trasa Himsa but even in the activities of pleasure with wife the trasa himsa accrues. He also knows that in Jina Vani here trasa have been told, but he does not have intent of killing those trasa; hence the killing of trasa as known  in the Lok  is not carried out by him , from this aspect he has renounced Trasa Himsa.  

In the same way, Muni also has been said to have renounced Sthavar-Himsa, but Munis travel on earth, water etc. where even the trasa are not absent since those trasa jivas have such small size that they are not visible and they are located in earth, water etc. which is known to Munis by means of Jina vani, and possibly with Awadhi Gyan also. But they do not have intent of sthavar-Trasa himsa due to carelessness.

And digging earth in the Lok , activities with non-Prasuk ( non-sanitized) water; the name of such activities is Sthavar Himsa and hurting the sthool trasa jivas is called Trasa Himsa which they do not indulge in.  From this aspect Munis are said have renounced Himsa completely.

In the same way untruth-stealing-non celibacy- possessions are said to have been renounced but from aspect of knowing with Keval Gyan the Untruth Vachan Yog is said to be there till 12^th Gunasthana; the acceptance of other dravya in the form of Karma Paramanus etc. is there till 13^th gunasthana; the fruition of veda is there till 9^th gunasthana; internal parigrah(possession) is present till 10^th gunasthana ; external parigrah form samosharan etc. occur even to the Kevali.

The Muni does not have intent of Pap form pramad (carelessness) and in the Lok, the activities which are termed as untruth, stealing, kusheel, parigrah etc. are not done by him hence he is said to have renounced untruth etc.

And just as – In the prime qualities of Muni the subjects of five senses have been renounced but the knowing through the senses is not absent and if raga-dwesha are totally not there then Yatha Khyat Charitra would be there, but it is not so. Only in sthool form the sensory subjects desire is absent and the tendency to collect external materials of senses has been eliminated; therefore they are said to have renounced sensory subjects.

Know the same way elsewhere.

The Vrati Jiva engages in renunciation and conduct, that is in accordance with the procedure of Charananuyoga and worldly practices he renounces. For example someone renounced Trasa Himsa, there he has renounced the trasa himsa as described in charananuyoga and lok. The trasa which are  seen by Keval Gyan, their  himsa he cannot renounce.

The renunciation of trasa himsa is as follows- the renunciation of vikalpa with mind in that form is renunciation with mind ; not speaking in words is renunciation with words; not engaging with body is renunciation with body. In the same way other renunciation and acceptance is carried out with such procedures- know thus.

Here question- In Karananuyoga the description is hierarchical from aspect of Keval Gyan , there in 6^th  gunasthana, the lack of 12 aviratis has been told completely , how is it so? 

Its reply- Avirati is inclusive in Yog and Kashaya but there also from aspect of Charananuyoga the lack of renunciation is called Avirati – that is lacking there.

Muni is said to have lack of mind-avirati . Though the mind does have vikalpa, but promiscuous activities of mind in pap form are absent hence it is called absence of mind-avirati – know thus. 

In Charananuyoga  from aspect of Vyavahara Lok  activities only Name etc. are told. For example – Samyaktvi is called eligible and Mithyatvi is called ineligible ; those who have shraddhan of Jina deva etc. , he is Samyaktvi and those who do not have sharddhan are Mithyatvi , since giving daan  is told in Charananuyoga. Hence from aspect of Charananuyoga only, the Samyaktva and Mithyatva should be accepted.

From aspect of Karananuyoga, by accepting Samyaktva-Mithyatva, the same jiva who was in 11^th gunasthana, he comes to first gunasthana in antar muhurta , hence there the donor does not have capability to decide upon the  eligible- ineligible.

In the same way from aspect of Dravyanuyoga , in accepting Samyaktva-Mithyatva , in Muni Sangh there are Dravya Lingi as well as Bhava Lingi, hence firstly they cannot be decided since external activities of both are the same. If per chance some Samyaktvi could know them  by some signs and if he does not do their bhakti then others would have doubt that why he did not do his bhakti ? Hence his Mithya Drishti-ness would be revealed and there would be opposition in Sangh ; hence from aspect of Vyavahara Samyaktva-Mithyatva only the statements are made.

Here some one may ask- Samyaktvi believes the Dravya Lingi to be equipped with lower qualities than himself ; how can he do their bhakti?

Its answer- The means for Vyavahara dharma are plenty with Dravya Lingi and bhakti is also Vyavahara only. Hence just as some one is rich , but the one who is elder in kula, is respected knowing him to be elder from aspect of kula; in the same way, he himself is with  Samyaktva guna but the one who is elder in Vyavahara dharma is respected from aspect of Vyavahara dharma and therefore he is eligible for bhakti.

In the same way , those jiva who do lots of Upavas , they are called Tapasvi. Although someone may do greater dhyan-studies  and he is great Tapasvi even then from aspect of Charananuyoga, the external tapa  is only primary hence he only is called Tapasvi . In the same way know the other names etc.

-          In this way the procedure for oration in Charananuyoga should be known.

Continued…..

MokshaMargPrakashak …29

 

Eighth Chapter

Form of Preachment

Now by imparting preachment of Moksha Marg to Mithya Drishti jivas benefit them – this is supreme benefaction. Tirthankara-Ganadhara also carry out such benefaction only; hence in this shastra the preachment is given as per their preachment only.

For knowing the form of preachment, some description is made since if the preachment is not recognised properly then believing other way, one may manifest conversely; hence the form of preachment is narrated-

In Jina faith the preachment has been provided by means of four Anuyogas- 1. Prathamanuyoga 2. Karananuyoga, 3. Charananuyoga, 4. Dravyanuyoga – these are four Anuyogas.

Where the character of Tirthankara-Chakravarty etc. great people is narrated, that is Prathamanuyoga. Where description of Karmas and Trilok etc. and Gunasthana-Marganasthana form jivas is narrated , that is Karananuyoga. Where description of conduct of dharma pertaining to house holder and Muni is narrated,  that is Charananuyoga. Where six dravya, seven tattvas and differentiating knowledge of self-others etc. are narrated, that is Dravyanuyoga.

Objective of Anuyogas

Now their objectives are described-

Objective of Prathamanuyoga

In Prathamanuyoga with the description of vagaries of the world, results of punya-pap, activities of great people, the Jivas are directed towards dharma. Those jivas who are dim-witted also get interested in dharma since those jivas do not understand the fineness of narration but understand the worldly stories, their upayoga gets interested in them. In Prathamanuyoga the narration is of the form of worldly activities, they understand it very well while in the worldly stories of kings etc. of the Lok only pap is propagated; here the stories are there of great kings etc. but their objective is that of renouncing pap and becoming engaged in dharma. Hence those jivas with the interest of stories listen and read them and by knowing pap as bad and dharma as good, they get interested towards dharma. 

In this way this Anuyoga is for explaining to the dim-witted people. ‘Pratham’ means the  Mithya Drishti not having right knowledge. The Anuyoga for his usage is Prathamanuyoga – such meaning is described in Gommatsar commentary.

To those Jivas who have attained Tattva Gyan, for them the reading-listening of Prathamanuyoga  later functions as example form. For  example- The Jiva is eternal; the body etc. are conjoining substances- this he knows; in Puranas the different births of jivas have been described , which constitute the examples for their  knowledge. In the same way he was knowing the Shubha-ashubha-shuddhopayoga  and its results; in the Puranas the manifestations of the Upayoga and its results which were obtained by jivas have  been described, which constitutes the example for its knowledge. Know the same elsewhere.

Here the example implies that the way he was knowing, the same ( in the example) condition was experienced by some jiva; hence it was witness to the same situation.

For example – some warrior is there. By listening to praise of warriors and vilification of cowards in the stories of Puranas , he gets enthusiastic towards warriors ; in the same way by listening to praise of Dharmatmas and vilification of sinners in the stories of Purunas , he becomes enthusiastic towards dharma.

Thus know the objective of Prathamaanuyoga.

Objective of Karananuyoga

In Karananuyoga by describing the specifics of Jivas and the karmas and the form of Trilok etc. the Jivas are instigated to engage in dharma. The jivas who wish to apply their upayoga in dharma, for them the specifics of Gunasthana-Margana etc. and cause-effects of karmas, how they occur to whom etc. , the places of Narak-Swarga etc. in Trilok are narrated so that they are directed away from pap into dharma. By engaging Upayoga in such thoughts, the pap tendencies gets abandoned and automatically dharma gets generated. By such practice the attainment of Tattva gyan also occurs soon.

-          Such sookshma real description is available in Jina faith only and not elsewhere. By knowing  such glory, one gets to be shraddhani of Jina faith.

There the Jivas who practice this Karananuyoga being TattvaGyani, for them  this Karananuyoga appears in adjective  form of them. The jiva etc. tattvas which he knows, their specifics have been described in Karananuyoga. There several adjectives are directly Nishchaya form and several are Vyavahara form in Upachar sense. Several are of the form of praman etc. of Dravya-kshetra-kaal-bhava etc. , several are relative dependent upon the nimitta. Several types of adjectives have been narrated , accepting   them to be as described, he practices Karananuyoga.

With this practice Tattva Gyan purifies. For example someone knew that this is jewel. But by knowing specifics of the jewel he becomes connoisseur  of the purity of jewels. In the same way he knew the Tattvas that ‘these are jivas etc.’ but by knowing the specifics of those tattvas the tattva gyan gets purified. With the purification of Tattva gyan he himself becomes better dharmatma.

There by engaging the upayoga in other activities, it enhances the ragas etc. and the upayoga of chhadmastha does not remain focused continuously; hence gyani engages his upayoga in the practice of Karananuyoga. By this he comes to know of the things known by KevalGyan ; the difference is that of direct-indirect only; there is no contradiction  from aspect of realisation.

In this way know the objective of Karananuyoga.

‘Karan’ means the sutras of the mathematical activities, and Anuyoga means Adhikar, that is Karananuyoga; in this the primacy is that of mathematical description.

The objective of Charananuyoga

In Charananuyoga the various means of dharma are narrated so as  to enable the jivas to engage in dharma. Those jivas who do not know the beneficial, non beneficial and are engaged in activities of Himsa etc. form pap ; they are preached to abandon the pap activities and engage in dharma activities. Knowing this those who are now on the verge of conduct of dharma ; those jivas knowing the practices of householder dharma and Muni dharma ; according to one’s own capability they engage in practicing dharma.

-          With such practice Kashaya gets weakened; as a result they do not suffer the miseries of Kugati and attain pleasures of sugati. And with such practice the nimitta of Jina faith remains; there the attainment of Tattva gyan may also happen if possible.

-          Those jivas who practice charananuyoga being Tattva Gyani , for them all these conducts appear  in accordance with own Veetrag bhava. With attainment of  partial or complete detachment such state occurs to Shravak or Muni since it has nimitta-naimittik relationship – knowing this, recognising the specifics of shravak and muni dharma , in accordance with own veetrag bhava, they practice dharma suitably. There the fraction of veetragata attained is known to be useful while the fraction of raga which remains is known to be despicable. The complete veetragata is believed to be supreme dharma.

-          Such is the objective of charananuyoga.

The objective of Dravyanuyoga

In dravyanuyoga with the narration of dravyas and tattvas the jivas are made to engage in dharma. Those jivas who do not recognise the dravyas and tattvas, do not know self-others differently, they are shown their natures by means of praman-naya etc., means-example-arguments etc. so that they could realise them. By such practice the eternal ignorance gets eliminated; other imaginary tattvas etc. of other faiths appear to be Mithya,  then jina faith gets realised and if the practice of recognising its bhava is continued then soon tattva gyan is attained.

Those jivas who have attained Tattva gyan, if they practice the Dravyanuyoga then in accordance with own shraddhan, all description get realised. For example- if someone learnt a science, if he keeps practicing it then he remembers it, if not then he forgets it; in the same way he attained Tattva gyan, if he keeps practicing Dravyanuyoga describing it then the Tattva gyan remains, otherwise he forgets it. Or if the Tattva gyan was attained in brief, it gets clearer by means of different logic, means, example etc. and then the weakness would not remain. By such practice with reduction of raga etc. the Moksha is attained soon.

Such is the objective of Dravyanuyoga.

Procedures for discourse of Anuyogas

Now in these Anuyogas how the discourse is imparted, is described-

The procedure for oration of Prathamanuyoga

In Prathamanuyoga the original stories are described as it is and depending upon context the discourse is also as it is, some of it  is in accordance with the thoughts of the author, but the objective is not different.

Its example- in the Kalyanaks of Tirthankara Devas, Indra came- this story is true. There Indra worshiped, that is described; but Indra had worshipped in different way and here author had written the worship in a different way, but the objective of worship is not different. 

In the same way where there is mutual discussion between people; their words were different, here author has told in different way, but the objective is the same.

The names of town-forest-war etc. are written as it is but their description may be less or more in accordance with the objective, in the same way know elsewhere. 

In the same way the contextual story is also written by author in his own way . For example – in Dharma Pariksha the story of fools was written, but the same story was told by ManoVeg – such rule is not there. Only some story describing the foolishness was told- such intent is served. Know the same elsewhere.

Here someone says- Telling unreal is not possible in Jain Shastra.

Its reply- Unreal is that which describes the objective other than what was intended. For example- someone was told- you tell thus, but he did not tell those words, but with the same objective he told different words, then he is not called liar- know thus.

For example there is tradition of describing as it is and someone had done contemplation of detachment in several ways , by writing all the granth would have become huge and with not writing anything the bhava would not have been revealed; hence in the description of detachment depending upon own thoughts , the descriptions are made serving detachment only ; narrations serving raga are not made, there the objective did not change ; hence it is not called unreal. In the same way know elsewhere.

In Prathamanuyoga, whichever is primary, that is served.

For example someone had carried out Upavas , its fruition was limited but with that other dharma manifestations were attained hence specifically higher state was attained. There that is described as the fruition of Upavas only. Know the same elsewhere.

For example someone practiced the vows of sheel etc. rigidly, recalled Namokar Mantra and practiced other dharma rituals, his misery was resolved and glory occured ; there he did not get fruition as expected, but due to fruition of some other karma the results were attained. Even then they are described as the results of sheel etc.  In the same way some one did some pap , he did not get fruition in accordance with it, due to fruition of some other karma he attained lowly gati or he suffered misery, they are narrated as the result of that pap, know the same elsewhere.

Here someone may say- narrating such false results is not proper; how such description can be accepted?

Its answer- For the benefit of ignorant jiva who do not engage in dharma and are not afraid of pap without knowing its effect, such description is made. It would be lie when the result of dharma is told as that of pap and result of pap is told as that of dharma but it is not so.

For example- ten people join to do some work, if it is said to be done by even one person in Upachar sense then there is no fault. Just as father etc. had done some work , from aspect of family if it said to have been carried out by son etc. then there is no fault. In the same way with lot of Shubha and ashubha activities some result was attained if in upachar sense it is called as result of one Shubha and ashubha deed, then there is no fault. Or if result of some other Shubha and ashubha deed is said to be result of another Shubha and ashubha deed in upachar sense then there is no fault.

In the discourse somewhere the description is that of Vyavahara, somewhere that of Nishchaya. Here upachar form Vyavahara is narrated, but that should not be believed to be hierarchical. The hierarchical description is made in Karananuyoga, that one should know from there.

In Prathamanuyoga with fulfilment of some part of dharma, the complete dharma is said to have been fulfilled in upachar sense.

For example – Those jivas who did not have doubt-desire etc. , they are said to have attained Samyaktva. But by not having doubt-desire in one deed alone the Samyaktva is not attained; Samyaktva is attained due to Tattva shraddhan but just as the Upachar of Nishchaya Samyaktva in Vyavahara samyaktva has been carried out, in the same way in some  part of Vyavahara samyaktva , complete Vyavahara Samyaktva has been accepted in upachar sense. In this way the Samyaktva is said to be attained with Upachar.

By knowing some part of Jain Shastra , one is said to have attained Samyak Gyan but with Tattva Gyan devoid of doubt etc., it results in Samyak Gyan but here in Upachar sense the Samyak Gyan is said to have been attained like earlier.

And with some good conduct, the attainment of Samyak Charitra is said to have occurred; there the one who has accepted Jain Dharma and accepted some minor vow, he is called Shravak but Shravak is attained in fifth gunasthana but as before in Upachar sense he is called Shravak. In Uttar Purana Shrenik has been described as supreme Shravak; but he was Asanyat, still being Jain he is called thus. Know the same elsewhere.

In the same way those who accept MuniLing without Samyaktva and also transgress with dravya , even then they are called Muni ; actually Muni is attained in sixth gunasthana but as before in Upachar sense he is called Muni.

In Samosharan gathering the numbers of Munis has been told, there all were not Shuddha BhavaLingi Muni but since they are having Muni Ling hence all are called as Muni. Know the same elsewhere.

In Prathamanuyoga, even if someone carries out an unacceptable act with Dharma Buddhi, even then he is praised. 

For example- Muni VishnuKumar had resolved the crisis suffered by Munis which he did out of affection towards dharma, but by discarding Muni state, that act was inappropriate for him since such act is feasible in householder dharma and compared to that the Muni Dharma is higher ; there renouncing higher dharma he adopted lower dharma, that is inappropriate but from aspect of primacy of Vatsalya (affection) dharma Muni VishnuKumar has been praised. But using such deception it is not right for others to abandon higher dharma and accept lower dharma.

For example- The cowherd heated Muni with fire, which he did out of compassion, but the calamity faced should have been averted, in natural state the hardship of cold etc. is faced and by removing it  is treated as cause for rati (like) , whereas he is not supposed to do rati , therefore it results in calamity for them. For this reason those with rationality do not resolve the crisis of cold etc. but the cowherd , being irrational did this act out of compassion; hence he is praised- using this deception, it is not right to do deeds against the dharma practices.

For example – Vajrakaran King did not bow to Sinhodar king, he kept idol in his ring. But several Samyak Drishtis bow to the kings, there is no fault ; whereas by keeping idol in the ring results in disrespect. Such an idol is not proper and in this act there is flaw, but he did not have this knowledge and out of affection towards dharma and ‘I shall not bow towards others’- with such buddhi he did it. Hence he has been praised but with such deception others should not do such acts.

In the same way several people, for acquiring son etc., or elimination of disease, misery etc. have carried out worship at Chaityalaya, chanted Stotra etc., recalled Namokar Mantra but with such acts the guna of being without desire is lost; Nidan Bandh named Aart Dhyan is accrued, he had objective of pap only within self hence pap only gets  bonded.  But in spite of being affected with Moha, he did not worship KuDeva etc. which is cause for severe pap bandh, hence he is praised but with such deception others should not do dharma practice for worldly objectives. Know the same elsewhere.

-          In the same way the other narrations are there in Prathamanuyoga; which should be known rightly and one should not get deluded.

Procedure for oration of Karananuyoga

The way it was known in KevalGyan, accordingly  is the description of Karananuyoga.

Although in KevalGyan a lot was known, but of these the applicable for jivas are descriptions of karmas and Trilok etc. only . There also all their natures cannot be described; hence the way it can be described in words, so that its Bhava could be realised in the knowledge of chhadmastha , in such brief form it is narrated.

Here example- From aspect of bhavas of jiva, the Gunasthana are told, those bhavas being infinite forms form  cannot be described in words. There clubbing several bhavas into one, totally fourteen gunasthana are told. In the same way there are several ways for knowing the jiva , of them primarily fourteen margana have been narrated. In the same way Karma paramanu have infinite capabilities , clubbing several into one category, eight and 148 karma prakritis have been narrated. Similarly Trilok has several forms, out of them only main forms have been narrated. In the same way Praman has infinite divisions, there numerable three divisions and their 21 divisions have been narrated. Know the same way elsewhere.

In Karananuyoga although  the kshetra-kaal-bhava etc. of substance are indivisible, even so due to limited knowledge capability of chhadmastha, by imagining Pradesh-Samaya-Avibhag Pratichheda etc. their quantity  is narrated. There in one substance, dividing in terms of different gunas and paryayas they are described. In the same way although jiva-pudgala are different, even then by means of relationship, the divisions of Gati-Jati etc. generated by means of several dravyas are narrated as that of single jiva. In such descriptions the Vyavahara naya should be known as predominant since without Vyavahara, the vishesh cannot be known.  Some places the Nishchaya description is also found. For example the numbers of jiva dravya was narrated, there so many dravyas are existent only , thus it should be known.

Out of the narrations of Karananuyoga, several  are visible directly or through inference to the Chhadmastha and if it is not so then it should be accepted by Jina Order. For example – The coarse parayayas of jiva pudgala which are having long life in the forms of Manushya etc. paryayas or pot etc. paryayas have been narrated which can be directly observed or inferred. However from aspect of minute manifestation , the divisions of Gyan etc. and that of snigdha-rooksha ( oily-dry) have been narrated, which can be accepted by means of Jina order only. Know the same elsewhere.

In Karananuyoga the description is not in accordance with the activities of the chhadmastha ; only that of substances known in KevalGyan have been narrated. For example- several jivas contemplate of dravya etc. and practice Vrita etc. but internally they do not have samyaktva-charitra shakti ; hence they are called as Mithya Drishti Avrati and several Jivas are devoid of contemplations of dravya and vrita etc. who are engaged in other activities and due to sleep etc. they are devoid of thoughts but they have existence of Samyaktva etc. shakti ; hence they are called as Samyaktvi and Vrati.

In the same way some jiva has strong activity  of Kashayas but his internal shakti of Kashaya is weak hence he is called as weak Kashayi. In some other jiva the activity of Kashaya is less but internal Kashaya shakti is strong then he is called strong kashayi.

For example – Vyantar etc.  Devas, destroy the town etc. due to Kashayas even then due to their weak Kashaya shakti, they are said to have Peet (yellow) Leshya. On the other hand the ekendriya jivas are not seen to be doing acts of Kashaya, even then they have strong Kashaya shakti hence they have Krishna (black) Leshya.

In the same way the Devas of Sarvartha Siddhi engage in very little Kashaya even then due to having strong kashaya shakti they are said to have Asanyam. The fifth guanasthana jivas engage in lot of business- non celibacy etc. Kashaya activities, even then due to their weak Kashaya shakti they are said to have Desha Sanyam. Know the same elsewhere.

-          Similarly in some jiva the activities of mind-speech-body are seen to be quite less even then on account of shakti of attracting karmas, they are said to have strong Yog while in some other jivas the activities are seen to be more but due to weakness of shakti, they are said to have weak Yog.

-          For example Kevali was devoid of activities of travel etc. even then they are said to have strong Yog while two sensed jivas travel, even then they are said to have low Yog. Know the same elsewhere.

And somewhere somethings are explicitly not seen even then on account of presence of sookshma shakti, the things are said to be present. For example- The Munis do not have any activities pertaining to non-celibacy, even then till ninth gunasthana the Maithun (sex) Sangya has been told. Similarly Ahamindras do not have explicit reason for dukh but the fruition of Asata has been told. Similarly narakis do not have explicit reason for sukh but they are said to have fruition of Sata. Know the same elsewhere.

In Karananuyoga the description of Samyak Darshan-Gyan-Charitra etc. dharmas in Gunasthana etc. is carried out  from aspects of Upasham etc. of karma Prakritis, in accordance the sookshma shakti existent there. Similarly the description of Jivas subject of Samyak Darshan etc. is carried out along with their sookshma divisions etc.

Now if some one attempts to act in accordance with Karananuyoga then it is not possible; since in Karananuyoga the objective is that of imparting knowledge of the reality ; not that of engaging in conduct . Hence if the jiva acts in accordance with Charananuyoga etc., then the deed is automatically attained . For example – if jiva wishes to attain Upasham etc. of karmas then how to do it? Self should engage in deciding upon the Tattvas etc. and then with that automatically Upasham etc. samyaktva are attained. Know the same elsewhere.

Within one Antar Muhurta jiva drops from eleventh gunasthana and becomes Mithya Drishti sequentially. Later climbing up he attains Keval Gyan but the sookshma bhava of such Samyaktva etc. are not visible to buddhi ; hence one should know it as it is in accordance with Karananuyoga but act in accordance with the buddhi for the benefaction of self.

Somewhere in Karananuyoga also the narration is with the primacy of preachment but it should not be accepted absolutely like that. For example- The means of Himsa etc. are called KuMatiGyan ; the shastra practice of other faiths is called KuShrutaGyan; seeing bad and not seeing good is called Vibhang Gyan; there it has been told thus in preachment for abandoning these. Hierarchically all gyan of Mithyha Drishti are KuGyan only; all gyans of Samyak  Drishti are SuGuan. Know the same elsewhere.

In the same way if somewhere coarse description is made, it should not be accepted hierarchically.

For example- the circumference is told as three times that of diameter  but in sookshmata (fineness) , it is slightly more than three times . The same should be known elsewhere.

In the same way somewhere the oration is from aspect of primacy which should not be accepted in every way .

For example- Mithya Drishti and Sasandan Gunasthana jivas are called as Pap Jivas; Asanyat etc. gunasthana jivas are called punya jiva, that is told from aspect of primacy. Hierarchically both  have punya-pap bhavas as applicable . Know the same elsewhere.

-          Similarly other types are seen , they should be known wherever possible.

In this way the procedure for narration of Karananuyoga was described.

Continued…..