Moksha Marg Prakashak

SR No.: 006760
Original Sutra Author: N/A
Author: Todarmal Pandit
Publisher: Kundkund Kahan Digambar Jain Trust
Publication Year: 1992
Total Pages: 556
Language: English
Classification: Book_English
File Size: 15 MB

Page 199

164
MOKSHA MARG PRAKASHAK
This behaviour is not possible when both are one. Therefore, this shows that food greedy persons themselves indulge in such imagination.
Further, they indulge in the arrangement of activities like dancing, singing and accumulating such sensual objects which are agreeable to all mundane beings in different seasons of winter, summer, autumn, etc. for pleasing God (Thakurji). Although they show that they are doing all this for pleasing Thakurji but in reality they cherish the objects of senses for themselves. This shows that all such arrangement is done by the sensualist Jivas. And by mere imagination they celebrate birthday, marriage, etc. and show acts of sleeping, awakening, etc. (of Thakurji). This, in reality, is similar to the game of dolls which girls arrange for their amusement. So, this has nothing to do with spirituality. Moreover, they dramatise the various actions of childhood of God and through it they cherish their sensual urges and say that this also is an adoration. What more to say, such many contrarieties are found in Saguna-Bhakti.
In this way, both these types of adorations, though propagated as path of salvation, are proved to be false.
Analysis of Jnana-Yoga Theory Now the nature of the Salvation-path as described through Jnana-yoga (knowledge-means) by different sects is being explained:
There, the believers of this theory regard knowing of an absolute ubiquitous Para-Brahma (Supreme God) as Jnana (knowledge); -so, its falsehood has already been explained earlier.
Believing oneself totally pure and of the nature of God and knowing sex, anger, etc. and bodily existence, etc. as delusion, is regarded as Jnana (knowledge). So, this too is fallacy; if the self (soul) is pure then why do you endeavour for salvation? When himself is pure Bruh ma then what remains to be achieved? And the sex, anger, etc. are clearly seen arising to the self and the association of the body, etc. is also seen; hence, when their dissociation will take place at its proper time, how then their association in the present state of existence is treated as delusion?
They further say that “Making effort for Moksha (final release) is also delusion. As the rope is a rope only, knowing it a snake was