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…..

MokshaMargPrakashak …31

 

The procedure for Oration of Dravyanuyoga

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

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

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

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

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

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

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

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

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

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

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

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

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

Similar other statements should also be understood properly there.

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

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

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

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

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

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

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

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

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

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

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

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

Procedure for oration of Anuyogas.

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

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

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

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

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

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

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

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

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

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

Purpose of Grammar-Nyaya etc. shastras

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

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

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

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

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

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

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

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

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

Refutation of imagination of faults in Anuyogas

Refutation of imagination of faults in Prathamanuyoga

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Refutation of imagination of faults in Karananuyoga

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

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

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

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

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

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

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

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

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

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

You say- it is troublesome. 

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

-          With such considerations practice Karananuyoga

Refutation of imagination of faults in Charananuyoga

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

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

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

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

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

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

Refutation of imagination of faults in Dravyanuyoga

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

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

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

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

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

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

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

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

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

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

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

In Shat Pahud it is told-

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

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

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

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

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

Continued…..

MokshaMargPrakashak …30

 

Procedure for oration of Charananuyoga

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In the same way know other examples.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Know the same way elsewhere.

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

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

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

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

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

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

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

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

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

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

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

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

Continued…..