Jain World
Sub-Categories of Passions
About This Book (Translator's Prelude)
Peculiarity of Jainism
Nature of Mundane Existence
  Miseries of Mundane Existence and Bliss of Liberation 
  Exposition of False Belief Knowledge and Conduct
  Analytical study of different religions
  Refutation of False Deity-Preceptor-Religion
  X-ray of Jaina-misbelievers
  Nature of Sermons
  Nature of Liberation Path
  Nature of Noble Peaceful Death
  Rahasyapoorna Chitthi (Spiritual Letter)

Nature of Sermons



Question: Although 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?


Answer: Such 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 existing.


Wherever such 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 elsewhere also.


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.