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
effectuate Shuddhopayoga? Whereas in Dravyaanuyoga the emphasis in sermons is laid on the evolution of Shuddhopayoga only; therefore, at that time when a non-omniscient engrosses his Upayoga in self-realisation, etc. by relinquishing the thoughts engrossed in comprehensible activities like adoration, injury, etc., he is called the possessor of Shuddhopayoga. Although there exists subtle passions comprehensible in omniscience, yet that view-point is not considered here. He is stated to be possessing Shuddhopayoga because he relinquishes attachment, etc. passions which are comprehensible in his knowledge.
Similarly, the evolution of right belief is stated on attainment of right faith in self-nonself Tattvas etc. This statement is from the viewpoint of comprehensibility. From subtle point of view, the description of right belief, etc. in different Gunasthanas etc. is found in Karanaanuyoga. Likewise, one should know elsewhere.
Therefore, if someone tries to equate the style of description of Dravyaanuyoga with Karanaanuyoga then at some places it tallies and at some places it does not tally. For example, on evolution of Yathakhyat Charitra (perfect right conduct) Shuddhopayoga is found from both points of view; but in lower spiritual stage Shuddhopayoga is possible sometimes from Dravyaanuyoga point of view, but from the Karanaanuyoga point of view, due to existence of different degrees of passions always, Shuddhopayoga is not accepted. Similarly, one should know about the other statements also.
Further, in Dravyaanuyoga, for proving the Tattvas etc. described in other faiths to be wrong, the same are contradicted. This is not done malaciously. The purpose is to evolve the right belief by proving them to be untrue.
Similarly, in other ways also, the methodology of exposition is found in Dravyaanuyoga.
Thus, the methodology of exposition in all the four Anuyogas has been explained. There, in some Shastra, the exposition is found with the prominence of one Anuyoga, in some with two Anuyogas, in some with three Anuyogas and in some others with all the four Anuyogas.
So where whaterver is possible, one should understand the same.