Adhyatma Upnishad Part 01

SR No.: 005561
Original Sutra Author: Yashovijay Upadhyay
Author: Kirtiyashsuri
Publisher: Raj Saubhag Satsang Mandal Sayla
Publication Year: 2012
Total Pages: 300
Language: Gujarati
Classification: Book_Gujarati & Spiritual
File Size: 8 MB

Page 30

Introduction
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The question is, there are many systems (Šāstra), then on what basis only the Jina Šāsana can be considered as real Šāstra ? Is it not a type of narrow-mindedness to say that ours is the only right system? The answer of Mahāmahopādhyāya Shri Yasovijayaji m.s. is that Jina Šāsana is the real Šāstra, this statement is not made on the basis of sectarian approach but based on the examination of purity and truthfulness of words of all the different kinds of systems (Šāstra). Just as gold is tested by a touch-stone, - by rubbing, cutting and heating, similarly genuineness of Šāstra is to be determined by kasha, cheda and tapa? Jina sāsana alone can get through this severe method of examination. In Kaşāśuddhi, we have to see whether prescribed injunctions and prohibitions for one and the same purpose are contradictory or not. If these are non-contradictory then, it is real Shastra. For example, Jainism prescribes injunctions and prohibitions in the case of self-restraint (i.e.Samyama). In this case injunction is to observe carefulness in walking, speaking, taking, food, keeping and receiving things and evacuating bowels etc, and control of psycho-physical activities of mind, speech and body, which are known as Samiti and Gupti respectively. Prohibition is to avoid injury to all living beings, speaking untruth, stealing, acquisition and so on. All these injunctions and prohibitions are for the perfection of Samyama and noncontradictory in nature. Throughout Jina Shasana the same method is followed. In other words, Jinajisana prescribes means of liberation, and prohibits obstacles on the path of liberation. But this is not the case with other systems (Šāstra) where Artha and Kama are dominant factors and Moksha is secondary. Secondly, in Jainism non-contradictory injunctions and prohibitions are prescribed to protect particular religious actions, while in other systems, injunctions are found contradictory. Statements like no living beings should be injured and injuries done for Sacrifice (yagna) is not injury make their nature very clear. Such type of Šāstra cannot be purified by cheda method.
All other Šāstra uphold only one-sided view and Anekānta alone reconciles different view-points giving all sided meaning of Reality. Thus, Jina sastra which upholds Anekinta alone is real Šāstra 10 According to it Ātmana is one from the point of view of substance and many from the point of view of modifications. To judge things from all sides, Anekānta is the only alternative.
Anekāntavāda is systematic reconciliation of different kinds of Naya. Naya is a partial view-point about reality. It cannot give complete picture of a thing. 11 It is right in its own way. But when only one aspect is taken to be real then it becomes fallacious, because reality has many aspects.12 There is no contradiction involved and no violation of law of contradiction, in applying opposite predicates to the same thing in different capacities because, they are applied to its different aspects such as matter, state, space and time. It is seen that mutually contradictory elements can exist in one and the same thing in different capacity such as; the same man is a father to his son, son to his father, husband to his wife, and so on 13
In fact, positive and negative aspects must both belong to everything, If only the positive aspects belong to it there would be nothing to distinguish it from another and all things would become Sat. If
9. Chapter I - Shloka 17 10. Chapter I - Shloka 18 11. Chapter I - Shloka 32 to 34 12. Chapter 1 - Shloka 37 13. Chapter I - Shloka 38