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

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MOKSHA MARG PRAKASHAK
karmas only is found, that too is with less duration & fruition. Further, Guna Shreni Nirjara (dissociation of bonded karmas in geometrical progression) never occurs to a Dravyalingi Muni but it sometimes occurs to a vowless (incontinent) true believer and on evolution of partial continence (small vows) and complete continence (great vows) it occurs continuously. Because of this only, he (the true believer) is termed as the treader of the right path of liberation, Therefore, in scripture, the Dravyalingi Muni is treated to be inferior to incontinent and partially continent true believers.
In Samayasara Shastra, inferiority of a Dravyalingi Muni is shown in Gathas (verses), commentary and couplets, etc. And in the commentary of Panchastikaya, where the description of the observers of Vyavahara (conventional) conduct only is given, there even on his following the five types of conventional conduct his inferiority only has been asserted. And in Pravachansara Shastra the Dravyalingi Muniis stated to be a Sansara-tattva (representative of mundane existence). The same point of view has been clarified in other Shastras Like Paramatma Prakasha, etc. For further details, one should refer to other Shastras where the conventional conduct of Dravyalingi Muni in the form of Chanting of Mantras, observing penance, chastity, continence, etc. activities is described to be ineffective at several places. Such details are not discussed here due to the fear of this treatise becoming voluminous.
Thus ends the description of the false believer who follows the conventionsl conduct only.
The False Believers Possessing Fallacious Knowledge of Both the Real & Conventional
Points of Views (UBHAYABHASI-MITHYADRISHTIS) Now follows the discussion of such type of false believers who have misconcept about and take recourse to both the real and conventional standpoints (Nayas).
Such Jivas who believe that because in Jina's faith both Nishchaya (real) and Vyavahara (conventional) standpoints (Nayas) are stated, therefore, we should follow both of them -- with such consideration,