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 440

CHAPTER-VIII
in Charanaanuyoga, there is prominence of external penance, therefore, he is called an ascetic Tapaswi. Similarly, one should know about other terminology used herein.
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Thus the methodology of exposition in Charanaanuyoga should be known with various other different forms as stated above.
Methodology of Exposition in Dravyaanuyoga Now the methodology of exposition in Dravyaanuyoga is being described :
The way by which right belief of Jiva, etc. substances is attained by Jivas, in that way, the description of their details, logic, reasoning, illustrations (examples), etc. is done here. Because here the purpose is of the evolution of right belief. Although Jiva etc. substances are indivisible (Abheda), nevertheless, by assuming divisions in them, the description of Dravya (substances), Guna (attributes) and Paryayas (modifications), etc. divisions is done conventionally. And for arousing faith, discourses are given through different logic and reasonings or by means of Pramana (comprehensive view) and Nayas (partial view). This is also a method. Further, logic (Hetu) is put up & illustrations (Drishtantas) are given for evolving Anumana (inference), Pratyabhijnana (recognition of an object by noticing similarities and differences) about the substance. Thus, here the discourses are given for arousing faith in the substance.
Further, for evolving faith in liberation path, the Jiva-Ajiva etc. Tattvas are described by means of their specialities, logic, reasoning, illustration etc. There, the way by which the discriminative knowledge of self and non-self is evolved, in that way the ascertainment of the nature of Jiva-Ajiva is done, and the way by which the passionless disposition is evolved in that way the nature of Asrava (influx) etc. is explained; and there, chiefly the glory of self-realisation (Atmaanubhavan) is shown for the sake of evolution of true knowledge and detachment towards worldly things.
Further, in Dravyaanuyoga wherever there is predomi-nance of real spiritual sermons, there the conventional religion (Vyavahara Dharma) is also contradicted. The Jivas who do not try for selfrealisation and are engrossed in external conventional practices, by