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 379

344
MOKSHA MARG PRAKASHAK
"क्लिश्यन्ता स्वयमेव दुष्करतरै र्मोक्षोन्मुखैः कर्मभिः, क्लिश्यन्तां च परे महाव्रततपोभारेण भग्नाचिरम् । साक्षान्मोक्षमिद निरामयपदंसंवेद्यमानं स्वयं, FIR ago farit per la mise en a fő 11142 11"
Meaning: Some Jivas, averse to liberation-path, might indulge in severe austerities involving penance of the type of heating of body, etc. and some other Jivas might be thinning their body and bearing afflictions by the weight of observing great vows and penance for a pretty long time, they may do so, but without attaining right knowledge they are not capable for obtaining this explicit liberated nature of soul which is devoid of all kinds of diseases, and the sentient nature which is realisable by itself.
And, in Panchastikaya, at the end, where the description about Vyavaharaabhasi is given, it is stated that even observance of thirteen kinds of conventional conduct does not lead to the path of liberation.
Further, in Pravachansara, observance of continence without realisation of self-soul has been stated to be fruitless. In these Shastras as well as in Paramatma-Prakash etc., other Shastras also, description emphasising this aspect is found at several places.
Therefore, the observance of conduct is efficacious only on attaining the Tattva-jnana (right knowledge of Tattvas) first.
Here somebody may understand that some Jivas externally observe the small vows or great vows, but the internal thoughts are not in consonance with that conduct and observe them with the desire of getting heavenly birth, etc. But observance with such intention results in bondage ofinauspicious karmas. The Dravyalingi *Muni can obtain births even up to the last Graiveyaka heaven and in the five kinds of transmigrations attaining of Deva-ayu (heavenly life) of thirty-one Sagaras is described to be possible infinite times; so attaining of such high status is possible only when one observes the great vows with internal thoughts and inclination, possesses extremely feeble passions, has no desire of carnal pleasures either of
*
A naked possessionless Jain monk who follows literally the 28 basic rites but is devoid of true belief and knowledge.