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)



Meaningfullness of Moksha Marg Prakasha Shastra


Now, starts the composition of the Shastra, named Moksha Marg Prakashak. Its meaningfulness is being discussed.


In this world-forest all Jivas (mundane beings) are suffering from different kinds of miseries caused due to karmic bondage and darkness of delusion is pervading every- where because of which the Jivas are not able to find the path of liberation, rather continue suffering from the miseries torment.


As an instrumental cause of benefaction of all such Jivas dawned the sun in the form of Tirthankar Kewali Bhagawan (omniscient Lord) and through the rays of his Divya- Dhwani (divine speech) the path of liberation got illuminated. As the sun has no intention to illuminate the path but automatically its rays are spread out and the path - gets illuminated.  Similarly, the Kewali (Omniscient Lord;) is devoid of attachment, so He has no intention to show the path of liberation, but automatically due to rise of Aghati- Karmas (non-obscuring karmas) the matter particles of his body turn into Divya-Dhwani (divine speech) through which the path of liberation is illuminated.


Further, the Ganadhara Devas thought that after the setting of the omniscient-sun how could Jivas obtain the liberation- path (Moksha Marg) and without treading on liberation-path, the Jivas will continue suffering from miseries; this- compassionate feeling encouraged them to compose the Shastras in the forms of Anga-Prakeernaka etc. These served as great lamps, which spread the light.


Further, as the transition of lamps continues by lighting the lamp from the (other) lamp, similarly some Acharyas. (Chief saints) composed other Shastras from those Shastras. Thus through the creation of Shastras the tradition of Shastras continues. This Shastra is also being composed on the basis of previous Shastras.


Further, as the sun and all lamps illuminate the path in the same manner, similarly, Divya-Dhwani and all Shastras illuminate the liberation-path (Moksha-Marg) in the same way. So, this Shastra too illuminates the liberation-path.  And as even on illuminating the path, the persons, who are either without eyes or have diseased eyes, are not able to see the path but the lamp has not lost the power of illuminating the path, similarly, on illuminating (the liberation-path) the Jivas who are either without mind (irrational beings) or are over-powered by delusion, etc, are not able to see the path of liberation, thereby it can not be said that the Shastra has lost the power of illuminating the liberation-path. In this way, the meaningful name of Moksha Marga Prakashak Shastra be known.


Question: There already existed Shastras illuminating liberation-path, why then you are composing this new Shastra ?


Answer: As the illumination of big lamps is possible by means of much quantity of oil, etc. but those who do not have much quantity of oil, for them if a small lamp is lighted then they, by maintaining its means, can do their work in its illumination. Similarly, understanding of big Shastras is possible through the means of vast knowledge, etc. but those who do not have vast knowledge, for them if a small Shastra (treatise) is composed, then by means of it, they may achieve their objective. This is the aim of composing this small and easy Shastra.


Further, this Shastra is being composed neither for self- exaltation under passion nor for fulfilling some greed, or for earning name and fame or for establishing my own tradition. Those who do not possess the knowledge of grammar, logic, Naya-Pramana and distinctive meaning of the words, due to which they cannot study big Shastras and even if they study some small Shastras then they can not comprehend the true meaning, as such in the present time most of the Jivas have feeble knowledge; for their benefaction, this Shastra is being composed with pious instinct in the spoken language.


Further, as if a Chintamani - a miraculous & precious diamond, is offered to an extremely pauper for looking at it but he refuses to even look at it and as if a cup of nectar is offered to a leper for drinking, but he refuses to drink it, similarly if a mundane miserable Jiva gets an opportunity to listen to an easy discourse on path of liberation but he refuses to pay attention to it, then it is not possible for us to describe the glory of his misfortune.  When we ponder over his future a compassionate feeling arises in us. Also it is said that:-


"Saheenrai gurujogai jainr sunrantih dhmvynryi

Tai dhithduth chit ah suhdha bhavbhey vihnra

                                                 93 (u. si. r.)


The Jivas who even on getting the company of self-dependent discourser Guru (preceptor) do not listen to religious sermons, are haughty and possess cruel heart or they are devoid of fear of transmigration from which great personages like Tirthankaras, etc, were afraid; they seem to be very brave warriors.


In Pravachanasara also there is a chapter on Moksha Marge wherein the knowledge of scripture has been advocated as worth adopting (Upadeya) firstly. So, the prime duty of this Jiva is to attain knowledge of scripture. By its attainment the true belief of Tattvas (Jiva, Ajiva etc, realities) gets evolved and on attainment of right belief of Tattvas continence-disposition (Sanyama-Bhava) gets evolved. And on the basis of this knowledge of scriptures even self- realization materializes; then on its own, the attainment of liberation takes place.


 Further there are various components of religion; in them, excepting Dhyana (meditation) there is no other components of religion higher than study of scriptures. Therefore, one should study scriptures by making all possible efforts.


Further, reading, listening and pondering over this Shastra is very easy, even knowledge of grammar, etc. is not necessary. Therefore, all should essentially study this book. The readers are bound to achieve spiritual welfare.


Thus ends the 1st Chapter dealing with introductory part of Shri Moksha Marg Prakashak Shastra.