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…..