Showing the right path
of liberation to the mis-believers, mundane beings, is the greatest
benefaction of them. Even the Tirthankaras (omniscients), Ganadharas (chief
monks) etc., render such type of benefaction only; Therefore, in this Shastra
(Moksha Marga Prakashaka) also the discourses are given according to their
sermons.
For clarifying the
nature of sermon, some explanation is given here because if one does not
identify or know the sermon properly in its true sense then he may follow the
wrong path by believing otherwise. Therefore, the nature of sermon is
described.
In Jina's faith the
sermon is given through four kinds of Anuyogas (branches of scriptures).
Prathamaanuyoga (mythonomy), Karanaanuyoga (Aetiology & cosmology),
Charanaanuyoga (Ethics or religious rituals) and Dravyaanuyoga (Metaphysics) -
these are the four Anuyogas.
That branch of
scriptures in which the life sketches (biographies) of great personages like
Tirthankaras, Chakravarties, etc. are described, is called Prathamaanuyoga.
And that branch of scriptures in which the Gunasthanas (spiritual stages),
Marganas (quest-places), etc. forms of the Jivas and karmas and cosmology,
etc. are described, is called Karanaanuyoga. And that branch of scriptures
in which the religious conduct, vows & rituals to be followed by householders
and monks are described is called Charanaanuyoga, whereas that branch of
scriptures in which six kinds of substances, seven Tattvas etc. and the
science of self-nonself discrimination, etc. are discussed is called
Dravyaanuyoga.
The Purpose of
4-Anuyogas
Now the purpose of
these Anuyogas is being described:
The Purpose of
Prathamaanuyoga
In the Prathamaanuyoga
the Jivas are encouraged to follow the religion by way of describing the
peculiarity of mundane existence, the consequences of Punya (virtue) and Papa
(vice) and the conduct of the great personages, etc. Even the persons having
low level of understanding get interested in religion through it, because they
do not understand the minute details but understand the worldly parables;
their Upayoga (mind) gets engaged in them. And in Prathamaanuyoga the
description is found in the form of worldly tendencies only which they
understand very well. In the wordly stories of kings, etc., fostering of sins
is found. Here too, the legends of high persons like kings, etc. are found
but their purpose is to detach persons from vices and to actuate them to
practise religion. Therefore, those persons, due to attraction of legends
read and listen to them and then knowing the Papa (vices) to be harmful and
Dharma (virtuous conduct) to be beneficial, they take interest in religion.
In this way, this
Anuyoga is meant for the people of low level of understanding. Parathama
means slow-whited mis-believers, hence the Anuyoga which is meant for them is
Prathamaanuyoga. "Such meaning is given in the commentary of Gommattasara�.
Pratham
mithyadrishtimavrtikmtyutpannan va pratipadyamashritya prvritonuyogodhikar
prathmanuyog --- (Gomattsar Jee. Pr. Tee. Gatha 361-62
Further, if the Jivas
having attained the knowledge of Tattvas read or listen to this
Prathamaanuyoga, then for them this serves the purpose of examples. For
instance, "such Jiva knew that the Jiva (soul) is an eternal substance; the
body, etc. are the external associations". And in mythology the rebirths
(transmigration�s) of the Jivas are described; those become the examples of
that knowledge. And he had learnt about Shubha (pious), Ashubha (impious) and
Shuddha (pure/passionless) Upayogas i.e., conduct of the self and their
consequences also. In mythology the proclivity of those Upayogas (pious,
impious and pure conduct of the self) and their fruition experienced by the
Jiva is described, the same serves as an example of that knowledge. Similar
is the purpose of other descriptions.
Here the meaning of
example is that he found similar happenings in the life of some Jiva which
corroborated his knowledge about such Jiva; so, this became an evidence for
such knowledge.
For example, a warrior
gets highly encouraged in valor by listening to such stories of mythological
personages in which the praise of warrior and censure of coward persons is
found. Similarly, a religious person gets highly encouraged in religious
practices by listening to such stories of mythological personages in which the
praise of religious persons and censure of the wicked persons is found.
Thus, one should know
the purpose of this Prathamaanuyoga.
The purpose of
Karananuyoga
In Karanaanuyoga the
Jivas are actuated to follow the religion through descriptions of the details
of Jivas as well as of karmas and structure of the universe, etc. The Jivas
who wish to engage their Upayoga (active knowledge) in religion, they get
engaged in religion and become detached from vices by knowing and identifying
the details of the Jivas' Gunasthanas (spiritual stages), Marganas (quest
places) etc. and the details of the various kinds of karmas, their
causes-conditions and fruits in different Jivas and hellish-heavenly abodes in
the universe (three worlds). And if the Upayoga gets engrossed in such
thoughts then at once automatically religion (serenity) gets evolved and
vicious tendency ends. By its practice even the attainment of Tattva-jnana
(true knowledge and belief of the Tattvas) takes place soon. And he becomes a
true description is found in Jina's religion only and nowhere else it is
found.
And to such Jivas who
study this Karanaanuyoga after attaining true knowledge of Tattvas, this
appears to be the adjectival form of that (Tattva-jnana). The details and
specialties of these Jiva etc. Tattvas are found in Karanaanuyoga about which
he has learnt. There many details are described in their true (Nishchaya)
form and many other details in conventional (Vyavahara) form being attributed
to be so. Many are of Pramana (1) etc. form relating to the characteristics
of Dravya (substance), Kshetra (specialty), Kaal (time) and Bhava (qualities)
etc., many other are described with the relativity of instrumental cause and
dependence of Upayoga etc. - thus various forms of details are described. By
believing them precisely in to such Jiva engrosses himself in the study of
Karanaanuyoga.
By the study of this
Anuyoga one's Tattva-jnana becomes pure (faultless). For example, someone was
knowing that a particular object is a jewel but only on knowing the various
specialties of that jewel he becomes a true assayer of the flawless (pure)
jewel. Similarly, he was knowing the Tattvas that these are Jiva, etc. but
only on knowing the various details of those Tattvas he acquires faultless
knowledge of those Tattvas. On acquiring the faultless knowledge of Tattvas
one becomes, of his own, a distinguished devout person.
Further, if he engages
his Upayoga (active knowledge) elsewhere, then passions, etc. are increased
and the non- omniscient's Upayoga does not remain incessantly concentrated or
fixed on one particular object; therefore, the true believer engages his
Upayoga in the study of Karanaanuyoga due to which the knowledge of substances
as seen in omniscience is evolved. There remains the difference of Pratyaksha
(direct) and Apratyaksha (indirect) knowledge only. There is no contrariness
in grasping or knowing the Tattvas etc.
In this way, one
should know the purpose of studying Karanaanuyoga. Karana means formulae
concerning to mathematical calculations; that book which deals with this
Anuyoga (topic) is called Karanaanuyoga (aetiology). In this Anuyoga the
prominence of mathematical description is found.
The Purpose of
Charanaanuyoga (Ethics)
Now the purpose of
Charanaanuyoga (ethics) is being described. In Charanaanuyoga the Jivas are
actuated to follow the religious practices by explaining the different means
of observing religion. The Jivas who do not know as to what is beneficial and
what is harmful for them and remain engrossed in sinful acts like injury,
etc., are discoursed in such a way that they give up vicious acts and adopt
religious practices. Knowing this those who are inclined towards religious
practices they engage themselves in such religious practices which they can
follow after listening to the details (rituals) of householder's and monk's
religious rituals (duties).
By such practices
passions become feeble and consequently so much is achieved that they do not
suffer from miseries in bad states of existence but obtain happiness in good
states of existence and by observance of such practices, the instrumentality
of Jina's faith (religion) is maintained and in such state if the attainment
of Tattva-jnana be destined, then it gets evolved.
And those Jivas who
practice Charanaanuyoga after attaining the knowledge of Tattvas, to them all
these observances appear to be in accordance with their passionless
dispositions (Veetaraaga Bhavas). On evolution of partial and complete
passionlessness, such sort of householder's state and monk's state
respectively is attained because the instrumental cause and effect
relationship is found in these observances. Knowing this and identifying the
characteristics of the householder's and monk's religion (duties), they
indulge in such suitable religious practices as is warranted by the degree of
passionlessness (Veetaraagata) is evolved in them, they know it to be
beneficial and whatever degree of passions (Raaga) persists, they know it to
be worthless and believe total passionlessness to be the supreme religion.
Such is the purpose of
Charanaanuyoga (ethics).
The Purpose of Dravyaanuyoga (Metaphysics)
Now the purpose of
Dravyaanuyoga (metaphysics) is being described. In Dravyaanuyoga the Jivas
are actuated to follow the religion by describing the substances and the
Tattvas (essential principles). The Jivas who do not know and identify the
Jiva (soul) etc. substances and the Tattvas and do not know the self-nonself
to be different entities, are discoursed through reasoning, examples, logic
and through Pramana (comprehensive viewpoint) and Nayas (partial viewpoints)
etc. in such a way that they are able to grasp the true nature of Tattvas etc.
and develop right faith in them. By its regular study the eternal ignorance
is removed. When the Tattvas etc., fancied or fabricated by the other (non-Jaina)
faiths, appear to be false then the belief of Jaina's faith gets evolved and
if one makes efforts for identifying their true nature then he may attain
right belief in Tattvas very soon.
Further, if such Jivas
who have attained Tattva-jnana, regularly study Dravyaanuyoga then all those
descriptions appear to them to be according to their belief. For example,
someone has acquired some skill but if he continues to practice it then it
remains in his memory; if he does not practice it, he forgets it. Similarly,
after one has attained Tattva-jnana if he continues to study Dravyaanuyoga
which deals with it, then that Tattva-jnana persists, if he does not do so, he
forgets it. Or the Tattva-jnana which was attained in brief form, if becomes
clear or lucid through different logic reasoning examples, etc., then there
can be no laxity in it. Moreover, due to lessening of passions (Raaga) etc.,
by this sort of practice and study, the Moksha (liberation) is attained soon.
In this way, one
should know the purpose of Dravyaanuyoga (metaphysics).
