reconciliation in such statements is possible in some way but at some place it
is stated that Neminath Swami was born in Sauripur and at other place it is
stated that he was born in Dwaravati. Further, the story of Ramchandra, etc.
is found written differently-differently; at some places the one-sensed beings
are stated to be in Sasadana Gunasthana and at other places it is not written
so; how can one reconcile such contradictory statements?
contradictory statements are the results of bad times. In this era the
persons possessing direct (independent) knowledge and persons highly versed in
scriptural knowledge are not found and the Shastras have been composed by the
persons of ordinary intelligence; due to lack of knowledge some meaning might
not have been understood truly by them; therefore it is written so. Or, in
this era, in Jaina faith too passionate persons are found and such persons
might have written such statements due to some purpose. In this way such
statements are found; that is why in Jain Shastras contradiction seems to be
contradictions are found, one should ascertain as to who is more authentic -
the author making this statement. After such deliberation, one should treat
the statement of great preceptors to be authentic. Further, many Shastras are
found in Jaina faith; one should compare their tradition. Those statements,
which are in accordance with the set tradition, should be treated as
authentic. Even after such deliberation, if it is not possible to ascertain
the truth-untruth, then one should believe that "whatever is reflected in
omniscience is only authentic", because without ascertainment of truth about
Devas (omniscient Arihanta God) and Tattvas etc., the path of liberation is
not at all possible. In any case, such ascertainment is possible; therefore,
if someone states their nature contrarily then one can himself perceive the
truth. Further, if other statements cannot be ascertained or there remains
some doubt about them, or even their contrary knowledge is obtained and yet
such belief exists that whatever is known by omniscient is authentic, then
there will be no impediment in the path of liberation.
Question: As the
different types of statements are found in Jina's religion, similarly in
Shastras of other faiths also different contradictory statements are found.
You have somehow clarified the contradictions found in the statements of your
faith and you impute blemishes to such statements found in other faiths. This
shows that you suffer from attachment-aversion feeling?
Answer: Though the
statements may be of various types, yet if they foster one and the same
purpose then there is no fault; but if they foster one purpose at one place
and the other purpose at other place, then assuredly they are faulty. Now the
one and only purpose of Jina's religion is of uprooting the Raag
(attachment-aversion etc. passions). Therefore, at some places the purpose of
quitting intense attachment, etc. by indulgence in feeble attachment, etc. is
supported and at other places the purpose of uprooting passions totally is
fostered, but nowhere the purpose of increasing the attachments, etc. passions
is found. Therefore, whole of the description in Jina's religion is
faultless. And in other faiths at some places the description is found with
the purpose of quitting attachment, etc., and at other place the description
is found with the purpose of increasing attachment, etc.; in the same manner
other descriptions also are found with the contradiction in purposes.
Therefore, the descriptions of other (non-Jina) faiths are faulty. In worldly
affairs also, one who makes different statements with the view of fostering
one purpose only is said to be authentic and he who makes statements for
fostering different-different purposes is said to be confused (insane) person.
Further, in Jina's
religion whatever different types of statements are found, are from
different-different viewpoints; there is no fault; whereas in other (non-Jaina)
faiths different-different statements are found with one viewpoint only, so
are faulty. For example, the Jinadeva (omniscient God) possesses perfect
passionless disposition and also found having the majesty of Samavasarana,
etc. Here, there is no contradiction. The majesty of Samavasarana, etc. is
created by Indra ( chief God). He, the Arihanta Deva (omniscient God), does
not have any attachment, etc. in it; therefore, both things are possible. And
in other (non- Jaina) faiths, the God is described to be a more observer and
passionless also and the lust - anger, etc. dispositions are stated to be his
creations; so how is it possible for one and the same soul to have passionless
disposition and the lust anger, etc. passions? Similarly, one should know
Further, due to bad
times, in Jina's religion, some statements are found contradictory from one
viewpoint only. So, this is the fault of ignorant persons but not the fault of
Jina's religion. There too the glory of Jina's religion is such that no one
can write inauthentic statements. The birthplace of Lord Neminath Tirthankara
is stated to be in Sauripur at one place and Dwaravati at other place. So, at
whatever place he might have been born but taking of birth in a town is not
inauthentic because even today persons are born in towns.
Further, in other
(non-Jaina) faiths, their scriptures are stated to have been composed by
persons having true knowledge like the omniscient, etc., but in them the
statements are found to be contradictory. At some place the celibate from
childhood is praised, at other place it is stated that "Benefaction is not
possible without the birth of son". So, how can both statements be true?
Such contradictory statements are found abundant there. Further, many
inauthentic statements are found therein. For example, one such statement is
"Semen fell in the mouth of a fish and it gave birth to a son". Such an event
is not found associated with any one in the present era and by inference also
this is not possible. Such innumerable statements are found there. If in
these cases it is inferred that these are faults of omniscients then how could
he make such mistakes? And contradictory statements cannot be believed.
therefore, it concluded that faults lie in their faiths. With such
ascertainment, one should follow the preachings found in Jina's religion only.
The Sequence of Studying the Anuyoga
One should study the
Prathamaanuyoga etc. There is no such rule that first one should study this
Anuyoga and then study that Anuyoga; But keeping in view the state of one's
own thoughts and dispositions, one should study the same Anuyoga which might
encourage him to follow religion. Alternatively, one may study sometimes one
Shastras and at other time some other Shastras. For example, in the journal,
various transactions in the account, one can ascertain the state of debits and
credits. Similarly, in the Shastras different types of sermons are found at
different places; so, if in true knowledge one identifies it with the true
purpose, then he may determine one's real and woe.
Therefore, those Jivas
who engross themselves in Jina's preachings through right knowledge with the
relatively of Syat style of narration, attain self-realization soon. In the
path of liberation, first step is the knowledge of scriptures; without
knowledge of scripture, the religion cannot be practiced. Therefore, you too
(the reader) should study scripture with unprejudiced understanding. Your
benefaction is certain.
Thus ends, in Moksha
Marga Prakashaka Shastras, the Eight Chapter, containing deliberation on the
nature of the preachings.
(1) Udirana= The
stated of premature rise of karmas.
(2) Nisheka= The sum
total of atoms (karmas) coming into rise in an unit of time.
(3) Udayavali= Karmas
beings ready to get dissociated; (state of karmas just prior to their rise).
(1) Samayika= Vow of
self-contemplation, state of equanimity.