It is a matter of great satisfaction, that the English
version of Moksha Marg Prakashak is being published
by Shri Kund-Kund Kahan Digamher Jain Tirtha Suraksha Trust,
Bombay.
The real credit for this English Translation belongs to
my friend Hemchandji Jain, who on his own initiative worked
hard day and night selflessly for more than three years to complete this
stupendous task of preparing a workable literal translation of this famous
book of Pandit Todarmalji, bearing in mind the great need
for maintaining the sense and spirit of the author all throughout. I
sincerely thank him for providing me this opportunity of associating
myself with the review and editing work. We have together spent scores of
hours in giving it the present shape.
The basis of this English version is the Hindi
Edition, edited by the renowned Jain scholar and author of several books
on Jain philosophy and who has been awarded the title of Jain
Ratna by the JAINA of USA in 1984, Ph. D. on Pandit Todarmal - life &
work by University of Indore in the year 1973, Dr. Hukamchand Bharilla,
(Shastri, Nyayatirtha, Sahitya-Ratna, M.A., Ph.D.), and published by
Pandit Todarmal Smarak Trust, Jaipur.
LIFE AND WORKS
In the true tradition of ancient Jain Saints and
scholars, Pandit Todarmalji, too, did not pay any attention
towards writing anything about his life history. Therefore, nothing
definite can be said on the dates of his birth, death and life span.
However, on the basis of the available circumstantial and other evidence
Dr. Hukamchand Bharilla in his research treatise " Pandit Todarmal - life
and work" established his year of birth to be 1719-20 A.D. and the year of
his passing away 1766 A.D. with a life-span of only 47 years. He was borne
in Jaipur (India). His father was Shri Jogidasji Khandelwal of Godika
Gotra (Jain subcaste) and Rambha Bai his mother. He was married and
had two sons, Harishchandra and Gumaniram. Shri Gumaniram was a great
revolutionary genius.
He received ordinary education in the spiritual Tera
Panthi Style of Jaipur, but his deep scholarship was mainly due to
hard work and genius. He was a great intellectual having sharpness of
understanding and a studious nature. He was well- versed in Prakrit,
Sanskrit, Hindi and Kannad languages.
About his scholarship Pandit Raimalji wrote in his
letter of invitation for the Indra-dhwaj Vidhana
(Ritual), in the year l764, "It is very difficult to find a man of his
intellect these days. All the doubts about religious matters are removed
after meeting him".
About his knowledge and studies, he himself writes in
Moksha Marg Prakashah, "I have studied Samayasara Panchastikaya,
Prauachanasara, Niyamsara, Gomattasara, Labdhisara, Triloksara,
Tattvarthasutra, with commentaries; Kshapanasara, Purushartha
Siddhyupaya, Asthapahud, Atmanushasana and many other scriptures
describing the conduct of monks and householders, and Puranas
containing stories of great personalities according to my own
understanding and knowledge".
In his short life- span, he wrote, in all, twelve
books, big and small which is about a lac verses in measure and
about five thousand pages.
Some of these are commentaries of popular sacred books
while others are independent works of his own. These are found both in
prose and poetry. They are as follows:
1. Rahasyapurna Chitthi (Spiritual letter)
2. Gomattasara Jivakanda-Hindi commentary
3. Gomattasara Karmakand-Hindi commentary
4. Arthasandrashthi-Adhikar.
5. Labdhisara-Hindi commentary
6. Kshapanasara-Hindi commentary
7. Gomattasara puja
8. Triloksara-Hindi commentary
9. Samosharana Rachna Varnan
10. Moksha Marg Prakashak (Incomplete)
11. Atmanushasan-Hindi commentary
12. Purusharthasiddhyupaya-Hindi commentary
(incomplete).
The last book was completed by Pandit Daulatram
Kasliwal in 1770. His prose style is pure, fully developed and
comprehensible. The most beautiful form of his style can be seen in his
original work Moksha Marg Prakashak. His language
originally Brij, has the stiffness of Khari-Boli and
also local tinge. It is strong and fine enough, to express forcefully his
ideas and feelings. Though books numbers 2 to 6 were written by the author
separately, yet looking to their complementary nature the author gave them
a collective name Samyagjnana Chandrika".
MOKSHA MARG PRAKASHAK
Moksha Marg Prakashak is one of the most important
original works of Pandit Todarmalji. The basis of this treatise is not
anyone Jain spiritual shastra but the whole of the available Jain
literature. This was to be, in reality, a meaningful effort of engrossing
all the fundamentals of Jain philosophy and rituals; but it is regretted
that this profoundly learned treatise could not be completed due to the
untimely passing away of the author. In spite of being incomplete, it is
acknowledged all everywhere as a unique contribution to available Jain
literature. This is one of the most popular books whose several editions
have been published not only in Hindi, but in several other Indian
languages like Marathi, Gujarati, Urdu, etc. Till
today, in all 150000 copies have been published in various languages.
Besides, hundreds of handwritten copies of this book are found in the
libraries of Digambar Jain Temples throughout India. In the whole
of Digambar Jain Society this is the most popular Shastra
for community collective reading and as a basis of sermons in regular
religious congregations. The original handwritten copy in the hand of
Pandit Todarmalji is also available in the famous temple at Jaipur- "Shri
Deewanji Ka Mandir"- where Pandit Todarmalji used to lecture everyday
to a gathering of more than a thousand persons.
This book, written in simple spoken language, is the
result of the inner inspiration and pious desire of the author to
enlighten those curious fellow-citizens who could not understand and get
the real message of Jain philosophy and fundamentals available in
intricate works written in Sanskrit and Prakrit by Jain
Acharyas. No other worldly ambition has been the inspiring force
behind writing this book.
In the present available form the book Moksha Marg
Prakashak has nine chapters. The first eight chapters are complete but
the ninth chapter is incomplete. By the manner the ninth chapter was
started, it clearly seems that the subject of Right Belief was to be
propounded and clarified in all its details. But alas, much could not be
written. Only the nomenclatures of the eight qualities of Right Belief and
twenty-five blemishes to be avoided could be listed. Their characteristics
could not be described as desired.
In the original manuscript, indications are available
to show that the author wanted to give a second thought even to the
sequence and chapter headings of various chapters. At the end of the
incomplete ninth chapter Panditji had a plan to write many more
chapters. At twelve places in the available nine chapters clear
indications are found to show his inner desire to throw light on various
issues at appropriate places. This means that had this book been completed
as per the author's hidden plan, it would have run into about five
thousand handwritten pages throwing detailed light on Right- Belief, Right
Knowledge and Right Conduct, the basic fundamentals of the path of
liberation.
This book has been written in the analytical prose-
style; through the medium of question-answer the subject matter has been
deeply clarified. The subject matter of this book is highly
philosophical, but whatever topic has been chosen for discussion, it has
been success-fully clarified fully, keeping in view all the possible
supplementaries relating to it. While studying the book whatever question
is likely to crop up in the mind of the reader, the same is found raised
in the next line along with its explanation, and therefore, the curiosity
of the reader is very well maintained throughout.
The construction of sentences is brief and the style of
clarification logical and analytical. Though unnecessary expansion is
avoided, yet no topic is left incomplete due to brevity of style. Whatever
topics are touched by the author, no aspect of the same is left
unclarified. The style is so charming and unique that even the totally
unknown topic has become easily graspable.
For clarifying the subject matter, sufficient use of
popular examples is found. The example of the patient and physician has
been profusely used in the second, third, fourth and fifth chapters. To
carry home to the reader the message of the topic under discussion and to
substantiate his point of view, Panditji has largely drawn quotations and
examples from innumerable Jain and non-jain philosophical and religious
books.
From the viewpoint of the subject matter, the
contribution of the author is no less important. Although each sentence
of the book reflects true Jain religion and philosophy, yet a lot of such
new thought is available in the book which is not found in that very lucid
form in earlier Jain literature. From this angle chapters seventh and
eighth need special mention. Some such examples are as under:
1. Classification of Nishchyaabhasi, Vyavharaabhasi
Ubhayaa- bhasi etc. in the form of Jain misbelievers.
2. True traits of Panchparmeshthis
3. Misconceptions about seven Tattvas
4. Real conventional viewpoint
5. The correct method of understanding the true meaning
of Jain Shastras
6. The purpose of all the four Anuyogas, the
constitution of discourses, style of description, imagination about
existence of blemishes and their clarifications, etc.
