MOKSHA
MARG PRAKASHAK
(THE ILLUMlNATOR OF THE PATH OF LIBERATION)
ENGLISH VERSION OF HINDI BOOK
Author
ACHARYAKALP Pt.
TODARMALJI
JAIPUR
Translated by
Br.HEM CHAND JAIN
(D.M.E., D.T.Ed.)
Manager, Materials Management Deptt.
Thermal & Nuclear Section
Bharat Heavy Electricals Ltd.
BHOPAL
Review and Editing by
Prof. JAMNALAL JAIN
M.Com., LL.B., Sahitya Ratna
Visiting Professor
Institute of Management, Devi Ahilya University
INDORE
Publisher
SHRI KUND-KUND
KAHAN TIRTHA SURAKSHA TRUST
BOMBAY (INDIA)
Department of Publication
Shri Todarmal Smarak Bhawan
A-4 Bapu Nagar, Jaipur 302004
Published by:
Kund-Kund Kahan Tirth Suraksha Trust
BOMBAY
Price Rs. 80/-
Printed By:
Jaipur Printer Pvt. Ltd.
M.I. Road, Jaipur-1
CONTENTS
(i) About This Book (Translator's Prelude) (i)
(ii) Peculiarity of Jainism
(iii) Introduction
1. Chapter 1
Prologue
2. Chapter 2
Nature of Mundane Existence
3. Chapter 3
Miseries of Mundane Existence and Bliss of Liberation
4. Chapter 4
Exposition of False Belief Knowledge and Conduct
5. Chapter 5
Analytical study of different religions
6. Chapter 6
Refutation of False Deity-Preceptor-Religion
7. Chapter 7
X-ray of Jaina-misbelievers
8. Chapter 8
Nature of Sermons
9. Chapter 9
Nature of Liberation Path
10. Appendix I
Nature of Noble Peaceful Death
11. Appendix II
Rahasyapoorna Chitthi (Spiritual Letter)
12. Glossary
TRANSLATOR'S PRELUDE
ABOUT THIS BOOK
In this 20th century this Moksha Marg Prakashak has turned the eyes of thousands of people all over India and abroad towards the right path of salvation. Whosoever curiously reads this book, surrenders his false belief before its author Acharyakalpa Pt.Todarmalji and accepts his treatise to be the gist of omniscient preaching and compendium of Jain Philosophy; and feels indebted to him. I too knew the importance of this book in 1966 AD through Pujya Shri Kanji Swami of Songad (Saurashtra, India) and read it several times concentratedly. I am highly indebted to both of them and pay my hearty tributes to them.
In fact, the whole of Jain Society is indebted to Pt.Todarmalji for his unique gift of "Moksha Marg Prakashak" and " Samyagjnan-Chandrika" because all this he wrote in the spoken language of his time. Although he could not complete the work of " Moksha Marg Prakashak" in which he wanted to elaborate various other related topics. However, in his short span of life, he contributed significantly to Jaina Philosophy and enriched Jaina literature with an enduring stamp of authenticity. He re-established the faith in Tattvas in their true perspective sense through logically approved facts. His vast knowledge and philosophical ability is reflected in this book, which in fact embraces the entire range of Jaina canon and philosophical intricacies. It is because of this book he was conferred the title of 'Acharyakalpa' (a highly knowledgeable person like an Acharya monk).
The prime object of this book is to point out the true practical and scientific method of self-realization as laid down by the Jaina Tirthankaras who rose to the highest height of perfection with its aid. No effort has been spared by Todarmalji to make this book as self-contained and complete in its subject. The subject- matter is presented in a very effective manner through question-answer style, which explains Jainism both to a lay reader and to a learned scholar.
His philosophy is not a mere encyclopedia of logically approved facts but it is creative and synthetic too. It is this trait which distinguishes him from mere religious leadership. His genius was so critical and subtle that he fused an enormous amount of knowledge into a unified whole and exerted immeasurable influence on scholars, philosophers, and religious leaders then around him. His illustrated teachings through question-answer style of description had a wider and more popular appeal than any other Indian Scholar or saint. His teachings are based upon the belief that the moral questions could not find satisfactory answers without an integrated knowledge of seven Tattvas. The central theme of his preaching is to realize the self-soul by giving up false belief knowledge and conduct and this is possible through right understanding of seven Tattvas only because there are deeper stamps & impressions of misconceptions and distorted understandings upon our minds about these Tattvas.
With the view to keep myself engaged in the study of Jaina Scriptures and attain self-realization. I dared to translate this great work of Pt. Todarmalji into English, which took about three years (1984-86) to complete.
My sincere thanks are to my friend Prof. Shri Jamnalal Jain (Devi Ahilya University of Indore), himself a keen student of Jain Philosophy, for taking great pains in thoroughly checking and correcting the translation by rearranging the sentences for maintaining true sense of original book and giving fluency to language. I very sincerely acknowledge and feel gratitude towards him for his whole-hearted co-operation without which this re-edition would have not been possible.
I am also thankful to Late Shri S. Gajapathi Jain of Tiruppanamoor (Madras) for his valuable suggestion regarding translation of this book, when I met him personally at his residence in May 1986. I also thank my friend Shri N. C. Mavani (M. Tech), Sion, Bombay for providing Photostat copies of my English manuscript for getting the translation checked. My thanks are also due to my friends Dr. Pt. U. C. Jain, M.A. , Ph.D, Seoni, Dr. Pt. D.K Jain, M.A., Ph.D (Professor Govt. College Neemuch) Pt. Rajmal Jain, Bhopal, Shri Suresh Jain, IAS, Bhopal, Shri V.C. Shripalan, Madras, for giving useful suggestions in this venture.
Although I have tried my level best not to deviate from the original text and enough care has been taken to maintain the true meaning and sense, however to convey accurately the original sense by translation in English language is not easy, especially of longer sentences written by Panditji. I therefore, request the learned readers to forgive me for the errors still left and which may be entirely due to my own limitation and negligence. Readers are gratefully requested to send their valuable suggestions, which may be utilized in the next edition. Ignoring my errors in translation even if a single soul is inspired by this book to seek the truth in right direction, I shall consider my efforts amply rewarded.
In the end I take this opportunity to express my sincere thanks to Shri Kund-Kund Kahan Tirtha Suraksha Trust Bombay, particularly Br. Shri Dhanya Kumarji Belckar, Devlali and Shri Vasant Bhai Doshi Bombay, for their decision to publish this book in English and for keeping the price below actual cost. My thanks are also due to Shri Nemichandji Patni, and Dr. Hukamchandji Bharilla both of Todarmal Smarak Trust Jaipur, for their keen interest and whole-hearted cooperation in the early publication of this book and to Shri Sohan Lalji Jain, Jaipur Printers, Jaipur; Shri Rajmal Jain, Jaipur (Susheel Printers, Jaipur).
OM NAMO ARHANTANAM
An humble disciple of Shri Kund-Kund Acharya & Pt. Todarmalji
(HEMCHAD JAIN "HEM")
Manager (MM) Thermal & Nuclear MaterialsManagement
Bharat Heavy Electricals Ltd.
BHOPAL462022 (India)
Bhopal, India
15 May, 1992
PECULIARITY OF JAINISM
Jainism more than any other creed gives absolute religious independence and freedom to man. Nothing can intervene between the actions, which we do and the fruits thereof. Once done, they become our masters and must fructify. As my independence is great, so my responsibility is coextensive with it. I can live as I like, but my choice is irrevocable, and I cannot escape the consequences of it. This principle distinguishes Jainism from other religions; e.g. Christianity, Muhammadanism, Hinduism. No God or his prophet, or deputy or beloved can interfere with human life. The soul, and it alone is directly and necessarily responsible for that it does. __Jugmander Lal Jain, Outlines of Jainism, pp. 344.
RIDDLE OF THE CREATION
The first question, which arises in connection with the idea of Creation is, why should God make the world at all ? One system suggests, that he wanted to make the world, because it pleased him to do so; another, that he felt lonely and wanted company; a third, that he wanted to create beings who would praise his glory and worship, a fourth that he does it in sport and so on.
Why should it please the creator to create a world where sorrow and pain are the inevitable lot of the majority of his creatures? Why should he not make happier beings to keep him company?
(It is really a most unchallengable argument. ---written by Barrister Champat Rai Jain, Key of Knowledge p. 135)
SUPREME JUDGMENT
"In conclusion let me assert my conviction, that Jainism is an original system, quite distinct and independent from all others and that, therefore, it is of great importance for the study of philosophical thought and religious life in ancient India"-- Dr Harman Jaikobi, read his paper in the 3rd International Congress of the History of Religions.
FRUIT OF AHIMSA
"The complete and flawless practice of Ahimsa raises the man to Godhood. It gives light, provides delight and bestows might to its faithful and honest aspirant."
Gandhi ji aspired to practice highest type of Ahimsa by becoming a nude Jain Monk (Muni). When Churchill had rebuked Gandhi ji by calling him 'A Naked Fakir', he had informed Churchill 'I would love to be a naked fakir, but I am not one yet'.--The life of M. K. Gandhi, L. Fisher, p. 473.
INTRODUCTION
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.
Not only has Panditji provided new knowledge but he has also x-rayed and given valuable comments and suggestions upon the prevalent religious rituals and practices of the society of his times. This clearly shows that besides self-realization and profound knowledge of scriptures, he possessed a keen sense of understanding and analyzing the intricacies of social behavior (Chapter seventh). As an example, the following graphic description relating to the so-called religious practices and rituals followed by the Jain society 230 years ago is truly applicable even in the present era:
" Many Jivas follow religion (rituals) either because of family tradition or by observing others or under the influence of greed passion. Such persons in no way possess the religious viewpoint. While they are worshiping, their mind gets engrossed in other thoughts, their eyes are engaged in seeing others, chanting of sermons continues through mouth. All this is not purposeful, because they do not know as to who they are, whose adoration is being done and for what purpose, What is the meaning of the words they are chanting, etc.
Sometimes they are found worshiping even the fallacious and imaginary gods, etc. because of the want of discriminatory knowledge between fallacious gods and true gods, etc."
For drawing attention of learned scholars and pious readers, innumerable revolutionary statements are found at several places in Moksha Marg Prakashak. A few of them are quoted hereunder:
(1) If one's belief becomes as per the true nature of the substances then all his miseries come to an end.
(2) In Tattvarthsutra, while defining Influx Tatva, Great and Small Vows also are included under Influx. How could then these be worth adopting?
(3) But Adoration is a form of attachment and attachment causes bondage, therefore, it is not the cause of liberation.
(4) One does not make effort for renouncing attachment- aversion passions, which cause Influx and merely makes efforts for avoiding related external activities or other instrumental causes. But b