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…..