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
detaching them from there and for diverting them towards selfrealisation, the insignificance of vows, chastity, continence, etc. is emphasised. There one should not know that he should start indulging in sinful acts by relinquishing these (virtuous acts). Because the purpose of that discourse is not to encourage Ashubhopayoga (inauspicious dispositions); but for evolving Shuddhopayoga (passionless conduct) the Shubhopayoga (auspicious conduct) is contradicted.
Someone may say here that in metaphysics (Adhyatma Shastras) Punya (virtue) and Papa (vice) both described to be alike, so if Shuddhopayoga is evolved then it is good, but ifit is not evolved then one may either engage himself in Punya (virtuous acts) or in Papa (vicious acts)?
Answer: For example, from the lowercaste(shudra) point of view, the Jaat and the Chandala are said to be alike but comparatively Jaat is somewhat better than Chandāla, because one is untouchable, the other is touchable. Similarly, from the bondage cause point of view, the Punya and the Papa both are alike but Punya is somewhat better than Papa; because one is intense passion and the other is feeble passion. Therefore, one should know that it is not desirable to indulge in Papa by giving up Punya.
Further, those Jivas who are engrossed in activities like adoration of Jina's idol only, for diverting them towards self-realisation, etc. - "God is in the body and not in the temple”-such discourse is given. Here one should not know that he is being encouraged to give up adoration and get happiness by taking food, etc.; because this is not the purpose of such preachings.
In the same way, wherever such conventional practices are contradicted, one should not become negligent (towards pious acts); one should rather know that the Jivas who are engrossed in conventional practices only, for creating interest in real religion (Nishchaya Dharma) in them, the conventional religion (Vyavahara Dharma) is described to be insignificant.
And in the same Shastras the true believer's indulgence in car. nal pleasures, etc. has been described as not to be the cause of bondage but the cause of Nirjara (shedding of karmas); but one should
not understand here the carnal pleasures to be beneficial or worth
For