MokshaMargPrakashak …34

 

Form of Moksha Marg

Now the form of Moksha Marg is described-

With  whose nimitta, soul attaining impure state, became unhappy- with the complete destruction of such Moha etc. karmas, attainment of the absolute pure state of soul in every way is Moksha. The means for its attainment is known as Moksha Marg.

There the means  are of different kinds-

1.       Several means are such – without them the deed is not accomplished, but upon their availability, the deed may happen or may not happen. For example- without adoption of Muni Ling Moksha is not attained, but even by acceptance of Muni Ling, Moksha may happen or may not happen.

2.      Several means are such – Primarily with their presence the deed is accomplished but for some, even without them also the deed is accomplished. For example- with practice of Anashan etc. external tapa, primarily Moksha is attained but Bharat etc. attained Moksha even without external Tapa.

3.      Several means are such- with their presence the deed is accomplished for sure and without their presence, the deed does not get accomplished at all. For example – with unification of Samyak Darshan-Gyan-Charitra the moksha is attained for sure; and without them the Moksha is not attained definitely.

  Thus these means are described. Out of them the most remarkable means as a rule for Moksha is unification of Samyak Darshan-Gyan - Charitra, that should be known as Moksha Marg- Of these three if any of Samyak darshan-Gyan-Charitra is absent then Moksha Marg is not attained.

The same is told in Tattvarth Sutra – ‘ With the conjunction of these three, there is one Moksha Marg’- there are no three separate paths.

Here question- The Asanyat Samyak Drishti does not have charitra, whether he has attained Moksha Marg or not?

Its solution- He would attain Moksha Marg as a rule; hence in Upachar sense he is also said to have attained Moksha Marg; in reality with Samyak Charitra only Moksha Marg is attained. For example – some person has decided to travel to some city; hence in Vyavahara it is also said that ‘ he has started for that city’ ; in reality by travelling  on the path only the movement is accomplished; in the same way the Asanyat Samyak Drishti has attained Shraddhan of Veetrag bhava form Moksha Marg; hence he is told to be Moksha Margi in Upachar sense; in reality by manifesting in Veetrag Bhava form only the Moksha Marg is attained.

Look! In Pravachansar also the Moksha Marg is told to be unification of these three; hence know this – without Tattva shraddhan-Gyan by reducing ragas etc. Moksha Marga is not attained and without reducing ragas etc., by Tattva Shraddhan-Gyan also Moksha Marg is not attained; with unification of all the three real Moksha Marg is attained.

Now it is  described by means of Instructions, Characteristics-prescription and Examination-

There ‘ The Moksha Marg is Samyak Darshan- Samyak Gyan- Samyak Charitra form’ – such name alone form description should be known as ‘Instruction’.

And those which are devoid of  AtiVyapti- Avyapti-Asambhavaness and by which they would be recognised, those should be known  as characteristics ;  and its instruction should be known as ‘Characteristics Prescription’ .

There, the one which has to be recognised, that is called ‘Goal’. Without it all other names are ‘ non-goal’ . The thing which is available in both goal and non-goal – where such characteristics are existent , that should be known as ‘AtiVyapti’. For example- the characteristics of soul be described as ‘ non corporeal’ then such characteristics are found in goal form Atma as well as non-goal form Akash etc. also. Hence this characteristics is having ‘AtiVyapti’. By recognising soul with it, Akash etc. also would be described as soul – this is fallacy.

The characteristics which are present in some ‘goal’ and not present in some goal – such characteristics which are present partially in the goal, there it is known  as ‘Avyapti’. For example the characteristics of soul be described as ‘Keval Gyan etc.’ But Keval Gyan is found in some souls and in some souls it is not present. Hence it is Avyapti characteristics . By recognising soul with it, the one with limited knowledge is not soul- this is the fallacy. 

The characteristics which are not found in the goal at all, that should be known as ‘Asambhava-ness’. For example the characteristics of soul be described as corporeal then  it is against the directly visible etc. Pramans therefore it is ‘Asamabhava’ characteristics. By recognising soul with it the pudgala etc. also become soul and the soul becomes non-soul- this is the fallacy.

-          Thus the characteristics which are having fallacy of AtiVyapti-Avyapti-Asambhava nature, they are called Lakshanabhas ( apparent characteristics)

The characteristics which are always found in the goal and not found at all in non-goal, they are the ‘true characteristics’ . For example – the form of soul is ‘Chaitanya’ – this characteristics is found in all the souls but not found in any non-soul; hence this is true characteristics of soul. By this means the true knowledge of soul-non soul is derived and no fault is applicable.

In this way the form of characteristics were described .

True Characteristics of Samyak Darshan

Now true characteristics of Samyak Darshan etc. are described-

‘ Without misconception the Tattvartha shraddhan of Jiva etc. ‘- this is characteristics of Samyak Darshan.

Jiva-Ajiva-Asrava-Bandh-Samvar- Nirjara-Moksha – these are seven Tattvartha; their shraddhan the way it is; not otherwise- such  realisation, only is Tattvartha Sharddhan. There shraddhan without misconception only is Samyak Darshan.

Here for rejection of Misconception the term ‘Samyak’ is applied since the term ‘Samyak’ denotes praise; hence with lack of Misconception in shraddha only, the praise is feasible- know thus.

Here question- ‘Tattva’ And ‘Arth’ – what is the meaning of these two terms ?

Its answer- ‘Tat’ word is with expectations of ‘yat’ word; hence the subject is called as ‘tat’ and its bhava i.e. its nature is known as ‘Tattva’ .

‘The things which gets to be known – such dravya-guna-paryaya’ is named ‘Arth’.

In this way Tattva i.e. own nature, the substance adorned with it; its shraddhan is Samyak Darshan. Here if ‘Tattva shraddhan’ alone is told then it implies that shraddhan without ‘arth’, but the shraddha of bhava alone is not effective  and if only ‘arth shraddhan’ is told then  shraddhan of substance without  bhava is not meaningful.

For example- someone has shraddhan of Gyan-darshan etc. and bhavas that – this is knowingness, this is whiteness, etc. is realised , but this gyan -darshan  is nature of soul, ‘ I am soul’ and ‘ colour etc. are nature of pudgala’ ; ‘ pudgala is different substance from me’ – if  such shraddhan of substance is not there then the shraddhan of bhava is not meaningful . And just as ‘ I am soul’ – such shraddhan  is done, but the nature of soul is not  realised then  without shraddhan of bhava, the shraddhan of substance is not meaningful; hence shraddhan of Tattva along with Arth only is meaningful.

Or the Jivas etc. are named as ‘Tattva’ as well as ‘Arth’ hence the Tattva only is Arth; its shraddhan, that is Samyak  darshan- with such meaning somewhere Tattva shraddhan is called Samyak darshan and somewhere shraddhan of substance is called Samyak Darshan- there is no contradiction.

In this way ‘Tattva’ and ‘Arth’ – these terms have objective .

Why only Seven Tattvartha?

Question – Tattvartha are infinite; from samanya aspect, they get divided into Jiva-Ajiva; hence they should have been called either two or infinite. Asrava etc. are vishesh of jiva-ajiva only, hence what is the purpose of separating these ?

Its answer- If the objective was only shraddhan of substance alone then either with samanya or with Vishesh, whichever way all substances could be known, that would have been stated; but here that is not the objective, here Moksha is objective; hence with shraddhan of those Samanya or Vishesh bhavas by which the Moksha is attained and without whose shraddhan Moksha is not attained, they only are narrated here.

Here Jiva-Ajiva – these two  are said to be Samanya form Tattva from aspect of same category of several dravyas; hence with knowledge of these two categories, jiva attains shraddhan of self-others, then if he realises his own nature different from others then he would make effort for Moksha for own benefit and by knowing others different from self, thus being detached from others, renouncing ragas etc., he would proceed on Moksha Marg; hence with the shraddhan of these two categories only Moksha is attained. Without knowledge of these two categories the shraddhan of self-others is not attained, then with paryaya buddhi he makes efforts for worldly objectives only. If he manifests in raga-dwesha form with respect to other dravyas then how does he manifest in Moksha Marg? Hence without shraddhan of these two categories, Moksha is not attained. In this way these two Samanya Tattva are definitely worthy of shraddhan.

Later Asrava etc. five are told, these are paryayas of jiva-pudgala; hence these are Vishesh form Tattvas- by knowing these five paryayas, shraddhan for making efforts for Moksha is generated.

If he recognises Moksha then believing it to be beneficial, he would make efforts for the same; hence shraddhan of Moksha should be done and means for Moksha are Samvar-Nirjara- if he recognises them then he manifests in the way by which these get revealed; hence shraddhan of Samvar-Nirjara should be done.

And Samvar-Nirjara are characteristics of absence form; hence the thing he wishes to be absent, that should be recognised. For example with absence of anger, forgiveness is produced, if he recognises anger then by making it absent he would manifest in forgiveness form; in the same way with absence of asarava, samvar is attained and with partial absence of bandh, Nirjara is attained. If he recognises asrava-bandh then by destroying it, he would manifest in samvar-nirjara form hence shraddhan of asarava-bandh should be carried out.

Thus with shraddhan of these five paryayas only Moksha Marg is followed; if these are not recognised then without recognition of Moksha, why should  he make efforts? Without recognition of Samvar-Nirjara, how does he manifest in them? Without recognition of asrava-bandh how does he destroy them? – without shraddhan of these five paryayas the Moksha Marg cannot be attained.

In this way although Tattvartha are infinite, their narration is done in many ways with samanya-vishesh, but here the objective is that of Moksha only; hence two are samanya tattva from aspect of category and five are paryaya form Vishesh Tattva, thus seven tattvas are told.

Moksha Marg prevails under the influence of the true shraddhan of these. Whether the shraddhan of other things  exists or not or their shraddhan be opposite; the Moksha Marg is not under their influence- know thus.

And somewhere nine substances including punya-pap are described; there punya-pap are vishesh of asravas etc. only; hence they are included in the seven tattvas. With the shraddhan of punya-pap, so that he does not believe punya to be moksha marg and being promiscuous does not manifest in pap form; therefore knowing the shraddhan of these also as beneficial in Moksha Marg, the vishesh of two tattva vishesh have been included and nine substances have been told- in Samaysar etc. also they have been  called as nine tattvas.

Question – Their  shraddhan is called Samyak Darshan. ‘Darshan’ is samanya observation alone and ‘shraddhan’ is realisation alone – how can they have the same meaning?

Answer- Depending upon the context the meaning of verb is different. Here the context is that of Moksha Marg, in that the meaning of word ‘darshan’ should not be taken as samanya observation, since by means of Chakshu-achakshu darshan the samanya observation is common to samyak drsithi-mithya Drishti both ; it does not contribute anything towards Moksha Marg.

There shraddhan is attained by Samyak Drishti alone, which engages one in Moksha marg. Hence the meaning of the ‘darshan’ word also should be taken as ‘shraddhan’ alone.

Question – Here the Shraddhan is said to be without misconception , what is the meaning of it?

Reply- ‘conception’ implies ‘intent’; hence in accordance with the intent of tattvartha shraddhan, if it is not there and opposite intent is there, it implies misconception.

The objective of Tattvartha Shraddhan is not merely being definite about them.

There the objective is thus- Recognising jiva-ajiva, believing self and others as they are; recognising asrava, believing it to be despicable, recognising bandh it is believed to be harmful, recognising samvar, it is believed to be venerable, recognising Nirjara it is treated as cause for benefit and recognising  Moksha it is believed to be most beneficial – this is the intent of ‘Tattvartha Shraddhan’. Intent opposite to them is misconception; hence with true tattvartha shraddhan it is absent;  hence tattvartha shraddhan is devoid of misconception- this is told.

Or someone  experiences tattvartha shraddhan in  feeling form alone but in the intent the oppositeness is not given up. Thus if the internal intent is different from the above described intent, then the Samyak  darshan is not attained.

For example- Dravya Lingi Muni has affection towards tattvas based on words of jina, but in the activities of body there is ego and there is veneration towards punya asrava thus with opposite intent he remains Mithya Drishti only. Hence the Tattvartha shraddhan without misconception  alone is Samyak Darshan.

In this way the shraddhan of jivas etc. substances without misconception is characteristics of Samyak darshan and Samyak Darshan is the goal.

The same is told in Tattvartha sutra. ‘ The shraddhan of Tattvartha only is Samyak darshan’ .

This Tattvartha Sutra  has commentary by name Sarvartha Siddhi. There the meaning of the terms ‘Tattva’ etc. are directly given and why seven tattvas have been told? – its objective is explained . In accordance with that only the description is made here- know thus, and in Purushartha Siddhi Upaya also it is told-

“ Without misconception, shraddhan of jiva-ajiva etc. tattvarthas  should always be done – this shraddhan is nature of soul; which gets revealed with removal of obscuration of Darshan Moha ; hence it is swabhava bhava of soul.“

[This Samyak Darshan] appears in fourth gunasthana , later in Siddha state also it is   always existent- know thus.

Elimination of Flaws of Avyapti-AtiVyapti-Asambhava in the characteristics of Tattvartha Shraddhan

Here question  is raised- There are several Tiryanch etc. dim-witted jivas who do not even know the names of seven tattvas, they also have been told to attain Samyak Darshan as per the shastra. Hence the characteristics of samyaktva being Tattvartha shraddhan  as told by you, incorporates the fault of ‘Avyapti’ ?

Its answer- Whether names of jiva-ajiva are known or not known or they are known other way, by carrying out shraddhan  recognising their true nature results in Samyaktva.

Someone recognising the samanya form nature carries out shraddhan; someone recognising the vishesh form nature carries out shraddhan; hence those Tiryanch etc. dim-witted Samyak Drishti, even without knowing the names of jivas etc., even then by recognising the samanya form nature carry out shraddhan, hence they attain samyaktva.

For example- some Tiryanch does not know own and others names etc. but he believes oneness with self only and others as different. In the same way the dim-witted does not know the names of jiva-ajiva, but he believes oneness with gyan etc. form soul and believes the body etc. as others- such shraddhan he has; that only is shraddhan of jiva-ajiva.

And just as – same Tiryanch does not know the names of sukh etc., even then recognising the sukh state, for attaining the same he wishes to renounce the cause of future dukh and makes efforts for elimination of  the causes of dukh. In the same way the dim-witted does not know the names of Moksha etc., even then having shraddhan of complete sukh form state of Moksha , he wishes to carry out renunciation form samvar of the cause of future bandh, the ragas etc. asravas and also he wishes to attain nirjara with Shuddha bhava of the causes of worldly dukh – thus he has shraddhan of asrava etc.

In this way he too has shraddhan of seven tattvas.

If such shraddhan is not present then he would not have desire for attaining Shuddha bhava renouncing the ragas etc.

Same is told- If recognising the category of jiva-ajiva he does not recognise the self and others then why would he not do ragas  etc. with  others? If he does not recognise the ragas etc. then  why would he desire to renounce them?

These ragas etc. only are asravas. If he does not know the result of ragas etc. as bad then why would he wish to renounce ragas etc.? The result of ragas etc. is bandh only. He recognises the manifestations without ragas etc. hence he wishes to be of that form. The name of such manifestations without ragas etc. only is samvar.

He recognises the loss due to earlier worldly state and for that he wishes to engage in Shuddha bhava with tapa etc.. The cause of earlier worldly state is karma; the loss of that only is nirjara. If he does not recognise the absence of worldly state then why would he engage in samvar-nirjara form ? The absence of the worldly state only is Moksha. 

Upon attainment of shraddhan of seven tattvas only, desire for attainment of Shuddha bhava abandoning raga etc. is produced; if out of them the shraddhan of even one tattva is absent then such desire is not produced.

Such desire is experienced by dim-witted tiryanch etc. Samyak Drishti also; hence he has shraddhan of seven tattvas – decide thus. With kshayopasham of gyanavarana being less, he does not have knowledge of tattvas in vishesh form, even then  with upasham etc. of darshan moha, the shakti of tattva shraddhan is revealed in samanya form – thus this characteristics does not have ‘Avyapti’ flaw.

Then Question- The time at which the SamyakDrishti engages in activities of sensory subjects-kashaya bhavas, at that time there is no consideration of seven tattvas; there how shraddhan is possible? But Samyaktva remains ; hence it results in flaw of Avyapti in characteristics.

Its solution- The thinking is under influence of Upayoga; where Upayoga is engaged , that is the subject under consideration and the shraddhan is realisation form; hence during consideration of other gyeya subjects or during activities of sleep etc. , although the consideration of tattvas is not there, even then the realisation remains; it does not get destroyed; hence the Samyaktva remains.

For example- some sick person has this realisation – ‘I am manushya; not tiryanch etc., I am sick due to this reason ; now eliminating the cause, curing the disease, I have to become well’. And when the same manushya engages in other consideration forms etc., then he does not consider these, even then such shraddhan continues to be there.

In the same way this soul ( Samyak Drishti jiva ) has such realisation- ‘ I am soul, not pudgala etc.; I am bonded with asravas ; now with samvar- nirjara I have to attain Moksha form.’ When the same soul, engages in other considerations, then he may not have such thoughts, but shraddhan remains the same .

Then Question- If such shraddhan is present then how does he engage in causes of bandh?

Its reply- For example- the same manushya- due to some reason manifests in reasons which may increase the sickness, engages in business etc. activities and anger etc., even then his shraddhan does not get destroyed.

In the same way, the same soul, due to nimitta of karma fruition, engages in reasons which  result in bandh, engages in activities of sensory enjoyments and anger etc. activities, even then his shraddhan does not get destroyed; this would be specially dealt with later.

-          Thus even without consideration of seven tattvas, the presence of shraddhan is found; hence it does not have Avyapti fallacy. 

Then question- In higher state where the soul experience is Nirvikalpa; there even the vikalpa of seven tattvas have been prohibited but how is it possible to prohibit the characteristics of Samyaktva ? If such prohibition is possible then it results in flaw of Avyapti.

Solution- In lower state the upayoga was engaged in vikalpas of seven tattvas, which strengthened the realisation and avoiding upayoga from sensory subjects, the ragas etc. were reduced. Later upon achievement of the result, even the reasons are negated; hence where realisation is strengthened and ragas etc. reduced, there why should one  undergo hardship of wandering of Upayoga ? Hence those vikalpas have been negated there.

Look! The characteristics of Samyaktva is realisation, there the realisation has not been negated. If the realisation has been discarded then it would amount to negation of characteristics,  but that is not so. The realisation of seven tattvas continues to be there; hence the Avyapti is not present here.

Then question – The states of realisation-non realisation are feasible for the Chhadmastha; hence the realisation of seven tattvas have been called as characteristics of Samyaktva, that we agree, but for Kevali-Siddha Bhagawan the knowing of all is equal form; there it is not possible to call it realisation of seven tattvas, even then they have Samyaktva quality; hence that characteristics has Avyapti flaw?

Its answer- Just as realisation exists with the chhadmastha in accordance with Shruta Gyan; in the same way Kevali- Siddha Bhagwan has realisation in accordance with Keval Gyan. The nature of same seven tattvas which were earlier decided, they are known with Keval Gyan ; hence it results in strengthening of realisation; for this reason it is known  as Param-Avagadh-Samyaktva. If the earlier shraddhan  was known falsely then it would have been non-realisation; but the shraddhan of seven tattvas which Chhadmastha has attained, same exists with Kevali-Siddha Bhagwan; hence in spite of lesser or greater gyan, the tiryanch or Kevali -siddha Bhagwan are said to have equal amount of Samyaktva quality.

In earlier state it was believed that make efforts for Moksha by means of Samvar-Nirjara. Later in liberated state it is now known that the Moksha has been attained by means of Samvar-Nirjara.

Earlier due to lack of gyan, limited Vishesh of Jivas etc. were known, later  after attainment of Keval Gyan, all the Vishesh are being known, but the original shraddhan of nature of jivas etc. which existed with the chhadmastha, the  same is present  with the  Kevali.

Although Kevali-Siddha Bhagwan know other substances also with realisation, even then those substances are not objective form; hence in Samyaktva quality, the  shraddhan of seven tattvas only is accepted. Kevali-Siddha Bhagwan do not manifest in ragas etc. form, they do not desire worldly state- this is the power of such shraddhan.

Question- Samyak Darshan was called as Moksha Marg , now how its presence it being told in Moksha?

Answer- Some reasons are such that even with fulfilment of the task, they do not get destroyed. For example from one branch of tree, several branches were generated and in spite of their existence, that one branch does not get destroyed; in the same way from the samyaktva quality of some soul, salvation state with several qualities was generated, in spite of their presence, the samyaktva quality does not get destroyed- thus Kevali-Siddha Bhagwan also has samyaktva having Tattvartha shraddhan characteristics; hence there is no Avyapti.

Then question- Mithya Drishti also has tattva shraddhan – thus it is told in shastra. In pravachansar the tattvartha shraddhan without knowledge of soul is told to be ineffective. Hence the characteristics of Samyaktva being told as Tattvartha shraddhan has fault of AtiVyapti.

Its reply- Mithya Drishti  is said to have Tattva Shraddhan, that is from aspect of NaamNikshep. Which does not have quality of Tattva shraddhan but in Vyavahara whose name is called as Tattva shraddhan, that is applicable to Mithya Drishti or it is from aspect of Agam Dravya Nikshep. He practices the shastras pertaining to Tattvartha Shraddhan, but he does not apply his Upayoga for deciding upon their nature- know thus; but where the characteristics of Samyaktva is called as Tattvartha Shraddhan, it is told  from aspect of Bhava Nikshep- such true tattvartha shraddhan with qualities is never  attained by Mithya Drishti.

There the Tattvartha shraddhan is told to be without knowledge of soul, which also means the same; the one who has true shraddhan of jiva-ajiva etc., he surely would have atma gyan – it is a must.

-          Any such Mithya Drishti does not have true tattvartha shraddhan at all, hence in that characteristics AtiVyapti fault is not applicable.

And this Tattvartha Shraddhan characteristics is not Asambhav also since this is not the characteristics of Mithyatva opponent of Samyaktva; its  characteristics are converse.  

In this way characteristics free of Avyapti-AtiVyapti-Asambhava  are found is all Samyak Drishtis  and not in any Mithya Drishti – such is the true characteristics of Samyak Darshan which is Tattvartha Shraddhan.

Continued…..

MokshaMargPrakashak …33

 

Ninth Chapter

Form of Moksha Marg

Now the form of Moksha Marg is described-

Earlier ‘the form of Mithya darshan’, opponent of Moksha Marga was described; they should be renounced knowing them to be dukh form and cause for dukh, thus being despicable and later the  form of Upadesh was told, knowing which the Upadesh should be rightly understood.

Now ‘the form of Samyak Darshan etc.’ Marg of Moksha is being shown; knowing them to be sukh form and cause for sukh, being venerable , they should be adopted , since the benediction of soul is in Moksha only; the means for which is ‘duty of soul’ hence upadesh for the same is being given here-

Benefit of soul is in Moksha only

The benefit of soul is in Moksha only and nothing else- how to decide this ? This is told-

In the soul different types  of guna-paryaya form states are found; some states do not do any good or bad for the soul; with states of sukh-dukh only there is benefit or harm ; for that no example is required here; directly this can be realised.

All the jivas of the lok have only one goal that dukh should not happen and sukh be attained. Hence all the efforts are made with this objective only; there is no other objective. The nimitta due to which  they perceive occurrence of dukh, they make efforts to remove it  and the nimitta due to which they perceive occurrence of sukh, they make efforts for its attainment. The expansion-contraction etc. form all states also occur in the soul only and conjunction of several other dravyas is also attained but no one makes any effort for removal or attainment of things by which dukh-sukh are not seen to happen.

Know such is the nature of Atma Dravya .

All other states it can tolerate but it cannot tolerate dukh only. What can it do when dukh is under influence of others? He suffers it but under own control he does not tolerate even a small amount of dukh while whatever be the states of expansion-contraction; he undergoes them with own control . There is no argument with the nature. Such is the nature of soul.

Look! When unhappy he wishes to sleep, in  sleeping the gyan etc. become weak hence by becoming like insentient , he wishes to eliminate dukh. Or he wishes to die; there in death he considers it as own destruction but even  by losing own existence he wishes to remove dukh. Thus elimination of one dukh  form paryaya only is his objective.

Absence of dukh only is sukh since dukh has characteristics of perturbations and its absence has sukh of the characteristics of non perturbations- this too is directly perceived.

Externally conjunction of whichever thing is attained; the one who has perturbations internally within, he is unhappy only. The one who does not have perturbations, he is happy.  The perturbations occur due to presence of ragas etc. Kashaya bhavas since with ragas etc. bhavas he wishes to make dravyas manifest in different way. If those dravyas manifest in some other way , then  he gets perturbed.

The perturbations can be eliminated either by removal of own ragas etc. or by the manifestation of all dravyas as desired by self , but all dravyas are not under his control.

Sometimes some dravya manifests the way he has desired, even then his perturbations do not get resolved completely. If all deeds occur in accordance with his desire; or they do not happen, then he may be unperturbed , but it cannot happen , since the manifestation of any dravya is not under control of any other dravya, hence with the elimination of own ragas etc. bhavas only non-perturbation occurs- thus only this can be accomplished. The ragas etc. bhavas are not natural bhavas of soul, they are Aupadhik bhavas, caused by nimitta of others and that nimitta is fruition of Moha karma; with its elimination , all ragas etc. bhavas can be destroyed, then with destruction of perturbation , dukh gets eliminated and sukh is attained; hence destruction of Moha karma is beneficial.

The assisting cause of the perturbation is fruition of Gyanavarana etc. (Ghati karmas).

With the fruition of Gyanavarana-Darshanavarana, the gyan-darshan are not revealed completely ; hence the restlessness of seeing-knowing is felt or the real nature of complete substance is not known, then being ragas etc. form he manifests which causes perturbation.

With fruition of Antaraya, the activities of daan (charity) etc. cannot be carried out as desired, then restlessness occurs.

In this way they fructify. With fruition of Moha karma , they become assisting causes for generation of perturbations. With the destruction of fruition of Moha, they do not have strength and in AntarMuhurta kaal they get destroyed on their own. With elimination of assisting causes the perturbation free state is revealed. Thus Keval Gyani  Bhagwan  is said to have attained infinite blissful state.

And with the nimitta of fruition of Aghati karmas , the conjunction of body etc. is attained.

With the fruition of Moha karma, the conjunction of body etc. become external assisting causes for perturbations. With fruition of internal moha, ragas etc. occur and with fruition of external aghati karmas, due to ragas etc., the conjunction of body etc. are attained, then restlessness is produced.

And with the destruction of fruition of Moha also, the fruition of Aghati karmas continues but it cannot generate restlessness  at all. Earlier it was assisting cause for restlessness; hence the destruction of Aghati karmas is desirable only to the soul. For Kevali , with their presence  there is no dukh hence  there is no effort for their destruction also but with the destruction of Moha these karmas  get destroyed on their own in a short while.

In this way the destruction of all karmas is beneficial to soul and the destruction of all karmas only is called as Moksha ; hence the benevolence of soul lies in Moksha only and nothing  else-decide thus.

Here someone says- In worldly state with fruition of punya karmas also the jiva gets to be sukhi; hence why do you call only Moksha to be beneficial ?

Its reply- In worldly state the sukh is absolutely not there; dukh only exists but someone has sometimes lot of dukh and someone has sometimes less dukh; hence earlier lot of dukh was there and other jivas are found to have lot of dukh , in comparison to them the one with less dukh is called sukhi and with such intent only the one with less dukh considers himself to be sukhi. In reality there is no Sukh. If that small dukh also remains at all times then also it can be called beneficial but even that does not happen. For sometime only the fruition of punya is there, where dukh is less, later dukh becomes more; hence the worldly state is not benevolent.

For example – someone has fever; sometimes the Asata is more and sometimes it is less; when Asata is less then he considers himself as well. People also say that he is alright but in reality so long as presence of fever is there, till then he is not alright; in the same way the fruition of Moha is there for the worldly jiva ; sometimes the perturbation is more , sometimes less.  When restlessness is less then he considers self to be sukhi. People also say – he is sukhi, but in reality so long as presence of Moha is there, he is not sukhi.

And Listen! In worldly state also the reduction of perturbation is called sukh; increase of perturbation is called dukh; the sukh-dukh is not due to any external object.

For example – some poor person attained some money, there due to reduction of perturbation he is called sukhi and he also considers self to be sukhi. But some very rich person lost some money, there due to increase of perturbation he is called dukhi and he also considers self as dukhi. Know the same elsewhere.

Look! The increasing-decreasing of restlessness is not in accordance with external substances; it is in accordance with the increase-decrease of Kashaya bhavas. For example – someone has little money and he is satisfied then he has little restlessness and someone has lot of money and he is desirous of more hence his restlessness is more. Someone called somebody lots of bad things and he did not get angry then he does not become restless while one may get angry with little things itself then his restlessness is more.

For example the cow has no objective with  the calf but Moha is intense; hence she  is quite restless to protect it. Whereas the warrior can do lots of things with the body but in the war on account of pride etc. loses the moha with  the body etc. hence he is not perturbed even to die.

Hence know thus- in the worldly state with increase-decrease of perturbation only sukh-dukh are considered and the increase-decrease of perturbation is in accordance with the increase-decrease of ragas etc. Kashaya.

There the sukh-dukh are not dependent upon the external paraphernalia. On account of Kashaya the desire is generated and in accordance with the desire the external materials are obtained, then with  the subsidence of his Kashaya, the restlessness decreases, then he considers it as sukh and if the materials as desired are not obtained then with increase of Kashaya the restlessness increases and he considers it as dukh. Although it is this way only, but he believes that my sukh-dukh are attained with the nimitta of other dravya, but such belief is delusion only.

Hence consider this- in worldly state with slight reduction of Kashaya, if it is believed to be sukh and beneficial, then with the complete eradication of Kashaya and elimination of causes of Kashaya, with supreme non perturbation infinite sukh is attained- why should such Moksha state not be considered as beneficial?

In  worldly state, even if higher status is attained, even then either the restlessness of collecting sensory materials is felt or the perturbation of sensory enjoyments is felt or if self has some desire generated due to some anger etc. Kashaya then the restlessness for its fulfilment is present . At no time he is completely perturbation free; in the intent different types of restlessness continues. And if some external effort is made for elimination of restlessness then firstly the objective is not met and even if per chance the objective is met, immediately he gets engaged in efforts for elimination of another restlessness.

In the way the restlessness for eliminating restlessness always continues. If this restlessness is not there then why does he engage in activities of new sensory enjoyments continuously? Therefore in worldly state, in spite of attainment of Indra-Ahmindra states with fruition of punya, the restlessness is not eliminated ; he remains unhappy; hence worldly state is not beneficial.

And in Moksha state, any form of restlessness has not remained ; hence there is no objective of making efforts for elimination of restlessness. At all times he remains sukhi with peaceful spirit. Hence Moksha state only is beneficial. Earlier also the dukh of the worldly state and sukh of the Moksha state were specially described, that is for the same purpose; considering that , knowing Moksha to be beneficial, make efforts for Moksha- the essence of all the Upadesh is this much only.

Moksha attainment is with Purushartha only

Question- Are the efforts for Moksha carried out upon attainment of Kaal Labdhi depending upon the Bhavitavya ( destiny) or they occur with attainment of Upasham (subsidence) of Moha etc. or they occur with efforts of own Purushartha , tell this? If they happen upon attainment of first two reasons then why give us upadesh? And if they occur due to purushartha then of the many people listening to Upadesh , some can make the effort and some cannot; what is the reason for the same?

Its reply- In completion of one deed, several reasons are involved. When the efforts for Moksha is carried out, there all the three reasons given above are involved and when efforts are not made, then all the three reasons are not fulfilled. In the above three reasons-

Kaal Labdhi and Honhaar ( destiny) are nothing ; the kaal at which the deed is accomplished, that is Kaal Labdhi and the deed which was accomplished, that is Honhaar (destiny).

The Upasham of karmas etc. are power of pudgala ; soul is not doer-destroyer of them.

Those who make efforts with purushartha – that is deed of soul ; hence soul is given upadesh for making efforts with purushartha. 

When this soul  makes efforts using such means that the deed is surely accomplished; then the other reasons are also fulfilled and the accomplishment of the task is also carried out.

And using such means that the accomplishment of the deed may or may not happen; if the efforts are made with  such means, then if other reasons are available then the deed is accomplished; if they are not available then the deed is not fulfilled.

In Jina faith the means for Moksha are described- with them Moksha is surely attained; hence if some jiva carries out efforts using purushartha in accordance with the Upadesh of Jineshwara, his kaal labdhi and Honhaar have been attained and upasham  of karmas etc. have been attained then only he makes such efforts; hence the one who makes efforts with purushartha for Moksha, for him all reasons are fulfilled- be sure of this and he definitely attains Moksha.

And the Jiva who does not make efforts for Moksha with purushartha, his kaal labdhi and Honhaar have not been attained and the Upasham etc. of karmas have not happened yet hence he does not make those efforts; there fore the one who does not make efforts for moksha with purushartha, he does not fulfil any reason- be sure of this and he does not attain Moksha.

He says- Everyone listens to the Upadesh but someone makes efforts for Moksha and someone does not, what is the reason for it?

The reason is this only- Those who carry out purushartha after listening to Upadesh, they can make efforts for Moksha and those who do not do purushartha , they cannot make efforts for Moksha.

Upadesh is only education; the result is based upon purushartha.

Question- The DravyaLingi Muni, for attaining Moksha, giving up householder state engages in Tapa etc., there he performed the purushartha but deed was not accomplished; therefore purushartha did not accomplish the objective?

Its reply- How can result be accomplished if the purushartha is different? In Tapa etc. form Vyavahara means he engages with interest whose result is told as Shubha bandh in shastras and he wishes to attain Moksha with it , how can it be? – this is delusion.

Question- The cause for delusion is also karma only; what can purushartha do?

Its reply- With decision based upon right Upadesh, the delusion gets eliminated but he does not do such purushartha, for that reason the delusion remains. If he carries out purushartha for taking decision then the Moha karma which is cause for delusion also subsides etc. , then delusion gets eliminated since the manifestations engaged in decision are pure and with that the duration-intensity of Moha reduce.

Question- Upayoga does not get engaged in taking decision , its reason is also karma only?

Its reply- In Ekendriya etc. there is no capability to think, for them karma only is the reason. This person has capability to decide due to kshayopasham of Gyanavarana, where he applies Upayoga, he can decide that but he applies his upayoga in deciding other things, does not apply upayoga here- this is his fault ; karma does not have any role.

Question- Moha is the destroyer of Samyaktva and Charitra ; without its elimination how can efforts for Moksha be carried out?

Its reply- He does not apply his upayoga in taking decision of Tattva – this is his fault only. When with purushartha he applies his upayoga in deciding the Tattva, then automatically with absence of Moha,  purushartha of efforts for Samyaktva etc. form  Moksha are carried out. Hence primarily apply purushartha in engaging upayoga for deciding the Tattva. The Upadesh is also given for carrying out the same Purushartha. With this purushartha the purushartha of efforts for Moksha would automatically be accomplished.

And in  not carrying out decision of Tattva, there is no fault of karma; its your own fault but you wish to remain great and own faults you attribute to karmas; but if you follow Jina order then  such wrong tenet is not possible. You wish to remain  engaged in sensory subjects and Kashaya form; hence you speak lies. If the desire for Moksha is there then why should such arguments be put forth?

In the worldly activities,  even if the objective is not attained with purushartha , even then he continues to do purushartha and here he has lost purushartha; hence he calls Moksha as supreme based upon say-so ; by recognising its nature he does not know it as beneficial. Knowing it as beneficial if he makes the required efforts then it is impossible not to be successful.

Here question- What you told is true, but with fruition of dravya karma, bhava karma occurs; with bhava karma the bandh of dravya karma occurs. Again with its fruition bhava karma occurs- such is the eternal tradition; there how can the efforts for moksha be carried out?

Its reply- If the bandh and fruition of karma remains the same at every time then it would be so, but due to nimitta of manifestations, with the Utkarshan-Apakarshan-Sankraman  (increase-decrease-transformation) etc. of earlier bonded karmas their capability keeps reducing -increasing ; hence their fruition also keeps being weak and strong, with their Nimita the new bandh is also weak- strong.

Hence with the nimitta of weak-strong fruition of karmas, sometimes gyana etc. are more and sometimes they are less; sometimes ragas etc. are weak and sometimes they are strong.

In this way the changes keep occurring.

Sometimes per chance  he attained paryaya of sangyi-panchendriya paryapta , then the capability to consider by mind was attained. Sometimes his ragas are strong and sometimes weak. With strong fruition of raga, the tendency is there of engaging in activities of sensory subjects and Kashaya only. And with weak fruition of ragas , if the nimitta of external upadesh etc. is available and self engages in purushartha directing the Upayoga towards those Upadesh etc. then dharma activities may be performed . If nimitta is not there and himself he does not carry out purushartha then he engages in other activities only with weak ragas etc., hence at this occasion the Upadesh is beneficial.

The ekendriya etc. are without capability of thinking who do not have gyan of understanding the Upadesh and the Upayoga of jivas with strong ragas etc. does not engage in Upadesh ; hence those jivas who are having capability of thinking and whose ragas etc. are weak , they may be able to attain dharma with the nimitta of upadesh hence they would be benefited; hence at this occasion the purushartha is effective.

Ekendriya etc. are incapable of engaging in dharma activities, how can they do purushartha ? And those with strong Kashaya , even if they engages in purushartha, it is that of pap only; they cannot do purushartha of dharma activitiy.

Hence those who are having capability of thinking and whose ragas etc. are weak- such jiva, engaging in purushartha, with the nimitta of upadesh, engage upayoga in deciding upon tattva and if the upayoga gets engrossed there then they would be benefited. If they do not engage in purushartha of deciding the tattva at this occasion also , waste kaal with carelessness- either they engage in activities of sensory subjects and Kashaya with weak ragas etc. or they engage in activities of Vyavahara dharma, then the occasion would be  lost and it would result in worldly travel only.

At this occasion those jivas who practice engaging Upayoga in tattva decision by means of purushartha , their purity enhances; which results in weakening the capability of karmas. Within some period the Upasham of Darshan Moha  occurs by itself and the right realisation of Tattvas is attained.

Hence his duty is practice of Tattva decision only, with that the upasham of Darshan moha occurs on its own ; in that jiva does not have any role.

With its attainment, the jiva attains Samyak Darshan automatically and with Samyak Darshan the shraddhan is attained that ‘ I am soul , I do not engage in ragas etc.’ , but with the fruition of charitra moha ragas etc. occur . If the fruition is strong then he engages in sensory subjects and if it is weak then  with his purushartha he engages Upayoga in dharma activities and Vairagya bhavana. With its nimitta the charitra moha keeps weakening – with that the purushartha of adopting Desh Charitra and Sakal Charitra gets revealed.

Later adopting Charitra, with his purushartha he enhances the manifestation in dharma, there with purity the capability of karmas gets weakened and purity enhances which causes reduction of karma capability even further.

In this way sequentially he destroys Moha,  then all manifestations become totally pure; with them the destruction of Gyanavarana etc. occur, then Keval Gyan gets revealed.

Later without efforts, destroying aghati karmas , he attains Shuddha siddha state. – thus with the nimitta of upadesh if jiva engages in own purushartha then karmas get destroyed.

When the fruition of karmas is strong, then purushartha is not possible; he may fall from the upper gunasthanas also ; there depending upon destiny things happen; but where fruition is weak and purushartha is possible, then one should not be careless and being alert complete the task.

For example- some person is flowing in the stream of river; if the water flow is strong then his purushartha would not be able to do anything, Upadesh is also ineffective. When the flow of water is less and if he carries out purushartha then he can come out, he only is told to come out and if he does not come out then he continues to flow slowly  and when the flow is stronger then he continues to flow.

In the same way jiva is traversing in the world; there if the fruition of karmas is strong, then his purushartha would be ineffective, Upadesh also does not help. When the fruition of karmas is weak, then if he carries out purushartha and engages in Moksha Marga then he can attain Moksha; he only is given upadesh of Moksha Marg and if he does  not engage in Moksha Marg then he attains some purity  and later with fruition being strong, he attains paryaya of Nigod etc. also.

Hence it is not right to miss the opportunity ! Now the opportunity has arrived in every way- getting such opportunity is difficult; hence shri guru with compassion gives upadesh of Moksha Marg; the bhavya jivas should proceed in that.

Continued…..

MokshaMargPrakashak …32

 

Utility of Grammar-Nyaya shastras

The shastras of Grammar-Nyaya also should be practiced somewhat, since without their knowledge the meaning of big shastras does not become clear. The nature of things also becomes clear by knowing their form, by language alone it does not become clear; hence they should also be practiced knowing them to be effective traditionally. However one should not get trapped in their studies only. After their practice, one should practice shastras of importance.

For example the shastras of medicine etc. do not have any purpose in Moksha Marg; hence with intent of some Vyavahara dharma, without trouble if it gets learnt then it can be used for others benefit  without engaging in pap. If they do not get practiced then let it not be; there is no harm.

Hence knowing the shastras of Jina faith as flawless, follow their Upadesh. 

Refutation of mutual contradiction apparently seen  in Anuyogas

In Shastras, without knowledge of aspects, mutual contradiction  appears to be there, which is refuted here- As per the traditions of Prathamanuyoga etc. , the way the description has been carried out, it should be understood that way; the narration of one Anuyoga should not be compared with that of other Anuyoga and doubted.

For example- The pure SamyakDrishti has been told to have absence of doubt-desire-aversion in some place and somewhere fear, greed and  aversion are said to have fruition up to 8^th, 10^thand 8^th gunasthanas respectively; they are not contradictory. Samyak Drishti has absence of strong doubt etc. with Shraddhan  or the Samyak Drishti does not primarily doubt etc. , from that aspect in Charananuyoga the Samyak Drishti is said to have absence of doubt etc. But from aspect of sookshma shakti , the fruition of fear etc. are there in 8^th etc. gunasthana hence in Karananuyoga their presence has been told. Know the same elsewhere.

In the Upadesh of Anuyogas several examples have been  stated, they should be understood intelligently. In same Anuyoga also, out of necessity of narration the descriptions are different-

For example in Karananuyoga the Pramad is said to be absent in 7^th gunasthana. The divisions of Pramad are Kashaya etc. Now the presence of Kashaya is there till 10^th gunasthana. This should not be known to be contradictory, since here the Shubha-ashubha bhavas are treated as the Pramad which are absent in 7^th gunasthana while from aspect of sookshma bhavas, the same are present upto 10^th gunasthana.

In the same way in Charananuyoga the renunciation of stealing- seven vices of other women etc. is told in first Pratima and the same are renounced in  second Pratima. This is not contradictory , since in seven vices stealing etc. such activities are included which result in punishments etc. , which are  despised in the Lok while in Vritas such stealing etc. are renounced which are against house holder dharma and not so much criticized in Lok  - such meaning should be taken . The same should be known elsewhere.

And from different aspects same bhava is described in different ways –

For example- somewhere MahaVrita etc. are called as divisions of Charitra, some other place in spite of having MahaVritas etc. the DravyaLingi is called Asanyami. It should not be taken as contradiction since with Samyak Darshan-Gyan-Charitra the MahVritas are charitra but having Vritas without Gyan is Asanyam only.

In the same way,  just as Vinay ( respect) is called as one of the five Mithyatva and in twelve types of tapa also Vinay is there. It is not contradictory since those who are not eligible to be respected, treating their respect as dharma is Vinay Mithyatva . But those who are worthy of Vinay with dharma practice, their vinay as applicable is Vinay Tapa.

For example- somewhere the pride was denounced and somewhere it is praised, that should not be known as contradiction since with pride Kashaya , by acceptance of self as superior  if he does not respect  then that pride is condemnable only and if one does not do humility without greed , then such pride is praiseworthy.

For example- somewhere the intelligence is denounced , somewhere praised; they are not contradictions; since with deception Kashaya, if intelligence is used to cheat someone then it is condemnable while if the intelligence used for accomplishing suitable deed, it is praiseworthy. Know the same elsewhere.

In the same way, same bhava might be condemned compared to its superior bhava and somewhere praised with respect to its inferior bhava ; then they should not be treated as contradictions. 

For example- Some Shubha deed might be condemned, that should be known as in comparison with greater Shubha deed and Shuddha bhava and where it is praised, then that is from aspect of its inferior Shubha deed or ashubha deed. Know the same elsewhere.

In the same way some jiva may be condemned compared to his superior jiva, there it should not be treated as complete condemnation and somewhere compared to inferior jiva, he might be praised, there also it should not be treated as absolute praise. Their good-bad should be interpreted as applicable.

In the same way the context of the narration should be understood and accordingly its meaning interpreted.

In Shastra the same word has some meaning somewhere and elsewhere another meaning. Hence realising the context their meaning should be derived. For example – in Moksha Marg Samyak Darshan is told, there the meaning of Darshan is Shraddhan; in the context of Upayoga, the meaning of Darshan is reception  of the Samanya form of a thing and in the sensory description, the meaning of Darshan word is merely viewing with eyes.

In the same way for example- Sookshma-Badar are used in the description of the size of things . Those having small size are called sookshma and those having large size are called Badar. In the narration of Pudgala Skandh etc. those which are not detectable by senses are called sookshma and those detectable by senses are Badar- such meaning prevails. In the narration of Jivas etc. , without nimitta of Riddhi etc. those which do not get blocked, they are sookshma  and those which get blocked are Badar- such  meaning prevails. In the narration of clothes etc. the fine cloth  is called sookshma and coarse cloth is called Badar.

For example – the meaning of Pratyaksh word  in the Lok Vyavahara is the knowledge attained by means of the senses. In the divisions of Praman the clear realisation is Pratyaksh; in the context of soul experience the state of soul is called as Pratyaksh.

For example – Mithya Drishti is said to have Agyan, it does not imply absolute lack of knowledge; in the absence of Samyak Gyan it is called Agyan.

And just as in the meaning of Udeerana, where Devas etc. are not said to have Udeerana, it is when the death is with other nimitta then it is called Udeerana. In the narration of DashaKaran the Udeerana Karan is said to occur of Deva Ayu also , there the dravya of upper Nisheks is given to Udayavali then it is called Udeerana. In the same way the meaning should be known as applicable.

By adding another word as prefix to a word , different type of meaning is derived or the same word has different meaning ; hence as applicable, their meanings should be known.

For example- the one victorious is Jina but in context of dharma the one conquering the Karma enemy is known as Jina. Here the meaning accepted is the one by adding karma enemy in front, and other meaning is not taken.

In the same way – the one who accepts Pran, that is called Jiva; where the life-death are narrated in Vyavahara sense, there the acceptance of senses etc. form Pran is done by Jiva and where narration is Nishchaya form of Dravya etc., there the one who  accepts Chaitanya Pran is Jiva.

For example- Samaya word has several meanings – name of soul  is samaya; the name of all substances is Samaya, the name of kaal is samaya; kaal of only one samaya is samaya; the name of shastra is Samaya; the name of faith is Samaya. And so on.

-          In this way as applicable the meaning should be interpreted.

Somewhere the names etc. are told from  aspect of meanings; somewhere the names are told traditionally – where the names etc. are told traditionally, their word meanings should not be taken, but their traditional meanings should be accepted. For example- Samyaktva etc. are called dharma, there it causes jiva to rise to higher state; hence this name is worthwhile. The name of dharma dravya is called  as  dharma which is traditional name. Its word meaning should not be taken but it should be interpreted as the substance  having this name . Know the same elsewhere.

In the same way somewhere the meaning of the word should not be accepted but the intended meaning should be accepted. For example – something is said to be absent somewhere but if some slight presence is seen then it should not be treated as absolute absence but ignoring slight presence the absence is told. The Samyak Drishti is said to have absence of ragas, there such meaning should be applied.  In the same way the NoKashaya means the negation of Kashaya , but such meaning should not be derived; here  these are not Kashayas like anger etc. ; they are slight Kashaya form hence they are NoKashaya. In the same way know elsewhere.

Somewhere with certain logic the narration is done, there the objective should be considered. For example- In Samaysar Kalash it is told that ‘ like example of washerman, so long as the Drishti of renunciation of other bhava has not been attained, till then this experience was realised’ ; here the objective is that ‘ with renunciation of other bhava , immediately the experience appeared.’ In the Lok with the appearance of someone when some deed is accomplished then it is said that ‘ the moment he came the job was done’ – such meaning should be accepted there.

Somewhere some numbers etc. may have been told, they should not be accepted verbatim; the objective should be known. For example in Gyanarnava it is told that – in this kaal 2-3 great people are there but as a rule they are not limited to these; there are some- such is the objective.

In the same way and in different ways the words have meaning; they should be understood accordingly and not contradictorily.

There the Upadesh should be recognised correctly and the one applicable to self should be accepted. For example – in shastras of medicine several medicines are told, they should be known but the usage should be of the one applicable to own disease . When self has disease of cold  then hot medicine should be used and not cold medicine ; this medicine is useful to others-know thus. In the same way in Jain Shastras several Upadesh are there, know them but accept the one by which own corruption  can be removed. The Upadesh which negates the corruption of self should be accepted and the one supporting the corruption should not be accepted; that Upadesh  is applicable to others- know thus.

Here example is given- In Shastras somewhere the Upadesh is pertaining to Nishchaya and somewhere supporting Vyavahara. If self has more inclination towards Vyavahara then he should absorb Upadesh pertaining to Nishchaya and manifest accordingly and if self has more inclination towards Nishchaya then he should absorb Upadesh of Vyavahara and manifest accordingly.

Look! Earlier on account of Vyavahara Shraddhan he was being corrupted from soul knowledge, later with primacy of Vyavahara Upadesh only, does not make efforts for knowledge of soul or earlier due to Nishchaya Shraddhan he was corrupted from Vairagya and had turned promiscuous, later with primacy of Nishchaya Upadesh only, he engages in sensory subjects and Kashaya.

In this way with acceptance of contrary Upadesh,  it harms only.

For example- It is told in Atmanushasan that ‘  In spite of having qualities, why did you engage in faults? If you wanted to be faulty then why did you not be fault form itself?’ Here if some jiva is having qualities and if some sin is committed then to eliminate the fault, one should follow this Upadesh. And if self is sinner and by accepting this Upadesh he belittles other people with qualities then it is bad only . Since instead of being sinner, being little fault form is not bad; hence he is better than you. [ Rather than accepting higher Muni  state and committing faults it is better to be householder who is not blamed  for any faults]

Here it is told that ‘ why did you not be fault form itself’ – here this is given as argument, it is not upadesh for being faulty. There the person with qualities is condemned for having small fault itself but totally fault free is Siddha ; in lower state some quality and some fault is present only.

Here someone says- If it is so then accepting Muni Ling even with small possession he goes to Nigod- how is  this told in Shat Pahud?

Its reply- After accepting higher state, if he carries out activities pertaining to lower state ( not acceptable to higher state), then on account of breaking of the vows he is committing great fault. Whereas in lower state if the applicable good or bad activities are there ; then they do not get counted- know thus.

In Updesh Siddhant Ratna Mala it is told- ‘ For the one who is preaching Upadesh in accordance with the order,  even his anger is acceptable as forgiveness’ but this Upadesh is not meant for the speaker- if the speaker keeps being angry then he would be harmed only; this upadesh is meant for the listeners. Even if the speaker gives right Upadesh  being angry then the listeners would treat it as quality.

Know the same elsewhere.

In the same way – if someone has very cold disease and for him very hot juice etc. medicine has been told; that medicine if someone takes who is having heat or mild cold, then he would suffer only; in the same way if someone has primacy of certain deed, for that purpose if the Upadesh is given pertaining to its negation ; if some one accepts it who does not have importance of the deed then it harms only.

Here example- Someone has prime importance of shastra practice and there is no effort for soul experience, then for him the excessive shastra practice is negated.

But if the jiva has no shastra practice or very little of it, and he gives up Shastra practice due to Upadesh and upayoga is not engaged in soul experience then it harms only.

In the same way, someone has primacy of believing as dharma, the himsa of Yagna-bath etc. For him even if the earth turns upside down, even then by committing Himsa , punya is not attained- such upadesh is given. But the jiva who does little himsa in poojan etc. activities and earns huge punya, that jiva if as a result of the above Upadesh gives up Poojan etc. activities and does not engage his Upayoga in Samayik etc. dharma free of himsa, then he is harmed only. Know the same elsewhere.

And just as some medicine is favourable, but instead of taking that medicine for the duration it is beneficial for him, after curing of the cold, he still continues to take the hot medicine then it results in disease only. In the same way if some dharma activity is there , so long as that dharma activity benefits self, one should carry that out ; how ever if in higher state also he continues to perform the lower level dharma then it results in corruption instead. Example- for eliminating pap, the Pratikraman etc. dharma deeds are told, but after attaining soul experience, if he continues the vikalpa  of Pratikraman etc. then it enhances the corruption  only; for this reason in Samaysar Pratikraaman has been declared as poison.

In the same way, for example- The prabhavana etc. Dharma deeds which are prescribed for non-vrati and if vrati engages in them then he accrues pap only. Renouncing himsa of business etc. activities, if he gets to be in charge of activities of Chaityalaya etc. – then how does it help? Know the same elsewhere.

For example some medicines are strongly healthy but if a feverish person consumes them then it would be harmful ; in the same way the high dharma is quite beneficial but if own corrupted bhavas are not eliminated and high dharma is accepted then it results in great flaw. Here example- own ashubha corruption has not been renounced and if he accepts nirvikalpa state then it enhances the corruption instead. Just as someone is  obsessed with food etc. sensory objects and he adopts dharma of renunciation of himsa etc. then it results in fault only. Just as the corruption of business etc. has not been renounced but he accepts tyag form dharma then it results in great flaw. Know the same elsewhere.

In the same way knowing the Upadesh rightly with proper consideration, one should follow them.

What more can be said?- Upon attainment of SamyakGyan, self realises correctly . The Upadesh is words form and in words several meanings cannot be described simultaneously ; hence Upadesh is given with primacy of one meaning only.

The meaning which is described, that is the primary; if another meaning is made primary there then both Upadesh would have conflict. Hence establish one meaning of Upadesh, but the symbol of entire Jina faith is Syadvad and the meaning of ‘syat’ is ‘ in some aspect’ ; hence the Upadesh should not be considered as absolute. After knowing the meaning of Upadesh, consider that ‘ what is the form of this Upadesh? What is its objective? To which jiva it is applicable? etc.’  with these considerations the real meaning should be derived and accepted, then own state should be seen.

The updesh which is applicable to self , that should be adopted in the same way and the Upadesh which is only for knowledge, it should be known correctly. In this way the benefit of Upadesh should be derived.

Here someone says- The dim-witted who cannot consider these, what should he do?

Its reply- Just as businessman in accordance with his intelligence ventures into more or less business , but the knowledge of loss-profit should surely be there; in the same way the rational person with his intelligence , should accept more or less of Upadesh  but ‘ this is applicable to me and this is not applicable’ – this much gyan should surely be there.

The task is this much only - ‘ with proper shraddhan-gyan, reduce ragas etc.’  Hence the way own objective is served , the purpose of same upadesh should be accepted; if specific knowledge is not there then he should not forget the objective, he should be careful enough that own benefit should not be lost. Hence wrong meaning of Upadesh should not be derived.

In this way with the Drishti of Syadvad, by practicing Jain Shastras, own benefaction is attained.

Here someone asks- Where different types are possible, there Syadvad is possible. But if mutual contradiction is seen in shastras   of same kind, what should be done? For example in Prathamanuyoga ‘ along with one Tirthankara thousands of jivas went to Moksha ‘ is told. Whereas in Karananuyoga in six months and eight samaya, 608 jivas attain Moksha is told.- such rule is stated.

In the same way in Prathamanuyoga it is told – Deva, Devi after birth , then after death , together take birth in Manushya Paryaya etc. form . In Karananuyoga the ayu of Devas is Sagars while that of Devi is palyas. Hence how does it reconcile?

Its reply- In Karananuyoga the statement is hierarchical where as in other anuyoga it is based upon  objective. Hence the statement of Karananuyoga is as it is, while that of other Anuyogas should be reconciled with it .

‘Thousands of Munis went to Moksha along with Tirthankara’ – this is told. Know that ‘ in the same kaal so many did not go to Moksha’ but after departure of Tirthankara , so many Munis who were present, they went to Moksha sooner or later.

In this way the contradiction of Prathamanuyoga and Karananuyoga gets eliminated.

In the same way the Deva and Devis were born together, then Devis took birth in other paryayas and later they were born together  in Manushya paryaya form. The in between paryayas of Devis are not described since they are out of context.

In this way by reconciling the contradiction is avoided. In the  same way other issues are resolved.

Then question- In these descriptions somehow the contradictions are avoided.  But somewhere the birth of Neminath Swamy is told in Sauripura and somewhere in Dwaravati. The story of Ramchandra has also been written in different ways. Somewhere ekendriya is said to have Sasadan Gunasthana, somewhere it is not so. How does one resolve those contradictions?

Its reply- Such statements with contradiction have occurred due to vagaries of time. In this kaal those who have direct knowledge and learned are lacking and those with limited knowledge have written the granth. Out of delusion, the way it appeared to them, they have written or even in this kaal also some Jain followers out of Kashaya have written such contradictions due to some reason.

In this way with different statements the contradictions in Jain Shastras were seen.

Where contradictions appear, there do this way- Consider that those who are making one statement are more reliable or the one making  other statement are more reliable? With such considerations, the statements of senior Acharyas should  be accepted. In Jina faith  there are several shastras , they should be matched in hierarchy and the one which matches with the traditional hierarchy, that should be accepted.

In spite of such considerations if the right or wrong cannot be decided then ‘ the way it appeared to Kevali is true ‘ this should be believed since without deciding upon Devas and Tattvas the Moksha Marg cannot be  attained; they can be decided also ; hence if someone tells their form differently then it can be realised . Even if their some statement is not decided and doubted  or if it is known wrongly then ‘ the words of Kevali are true’- with such shraddhan the Moksha Marga does not get obstructed- know thus.

Here someone argues – For example lots of statements are made in Jina faith; the same way in other faiths also they are found. You have established the statements of your faith somehow or other,  but for other faith you imply them to be erroneous – this is your raga-dwesha.

Its reply- Statements are of different types, but if they serve the same objective then there is no harm , but if somewhere the objectives are contradictory, then surely they are erroneous.

In Jina faith the objective is that of eliminating  ragas etc.; hence somewhere by giving up lots of ragas the objective of having less ragas is served, somewhere the objective of eliminating all the ragas is served but nowhere the objective is that of increasing the ragas etc. Hence the statements of Jina faith are totally flawless.

Whereas in other faith somewhere the objective is that of eliminating ragas etc. and somewhere that of increasing the ragas etc. Thus the statements are made with contradictory objectives; hence their statements are faulty. 

In the Lok also  different statements serving the same objective are made then they  are considered reliable whereas if the statements are made with different objectives then people call him mad.

Look! In Jina faith different types of statements are made with different aspects, there is no fault there. In other faith, different statements are made with same aspect then there is fault. For example Jina Deva has veetrag bhava and Samosharan etc. glory is seen, there is no contradiction. The construction of Samosharan etc. is carried out by Indra etc., Jina does not have raga in them; hence both things are possible. But in other faith the Ishwara is called as Veetrag also and he is described to have desire anger etc. bhavas. How can same soul have veetraga bhava and desire-anger etc. bhavas? The same should be known elsewhere.

Due to vagaries of kaal in Jina faith some statements are made in contradictory manner for same aspect but that is due to folly of dim-witted people and not flaw of the faith. Even then the miracle of Jina faith is such that no one can make statements against Praman. For example- The birth of Neminath swamy is written somewhere as Sauripura and somewhere as Dwaravati. Where ever it is , the birth in town is not against Praman,  the same is seen even now.

In the other faith the granths are said to have been created by real Gyanis omniscient etc. but in them mutual contradictions are seen. Somewhere child Bramhachari is praised and somewhere it is told that ‘without son there is no Gati’ hence how can both be true? Such statements are found in plenty. The statements are found contradictory to praman also.  For example- with spillage  of Veerya in mouth,  the fish gave birth to son. But such things are not seen in this kaal and by inference also it does not appear to be true. 

Similar statements are found in plenty. If they are considered as fault of omniscient then how can he make mistake? Contradictory statements cannot be accepted hence their faith is declared as faulty- knowing thus the Upadesh of Jina faith alone is acceptable.

The  Sequence of practicing Anuyogas

In this way practice Prathamanuyoga etc. There is no such rule that this has to be practiced first then this next, but observing the state of own manifestations, the practice which engages self in dharma  should be practiced. Or, sometimes practice one shastra and then practice another.

For example in accounts book, the different amounts are written in different places, if they are entered properly then the loss-profit could be decided; in the same way in shastras different types of Upadesh is given  here and there. If they are recognised by Samyak Gyan with their real objectives then benefit and loss could be decided.

Therefore with the relationship of Syat term, by means of Samyak Gyan those jivas who engross in words of Jina, those jivas attain shuddhatma state soon.

In Moksha Marg the first means is said to be Agam Gyan . Without Agam Gyan, the practice of dharma is not possible; hence you should also practice Agam  with real buddhi so as to attain benediction.

This concludes Chapter 8 on Form of Upadesh.

Continued…..