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 448

CHAPTER-VIII
413
one becomes highly passionate even on listening to this then where would such a person become dispassionate; rather by giving up listening to mythology he would indulge in such other acts only which would encourage intense attachment feelings, etc. Therefore, even such person is likely to develop religious instincts in smaller or greater measure by listening to mythology. This act is definitely better than other acts.
Question: In Prathamaanuyoga there are the stories of other Jivas; how is our purpose served by them?
Answer: For example, by listening to the stories oflewd persons, lewdness is increased in us also. Similarly, by listening to the stories of devout persons, great affection for religion is aroused in us also. Therefore, it is desirable to study Prathamaanuyoga. (2) Removal of Misconjectures About Karanaanuyoga
Many Jivas argue that in Karanaanuyoga the Gunasthanas (spiritual stages), the Marganas (quest-places), etc., the karma prakritis and three worlds (universe) etc. are described. So one knows them that “this is so and that is so," but how is our purpose served by this? Our benefaction is possible either by worship or observing vows or giving charity, etc. or by self-realisation.
Answer: The God (omniscient) is passionless; by adoration He does not do anything by getting pleased. By adoration one's passions become feeble; automatically its fruit is beneficial. So in the study of Karanaanuyoga, the passions can become more feeble. Therefore, its fruit is more beneficial. And the activities of observing vows, and giving charity, etc. are the means of external instrumental causes of reducing passions. If one's Upayoga gets engrossed in the study of Karanaanuyoga then the attachment, etc. passions are removed which is the means of the internal instrumental cause; therefore, this is more useful. After accepting the vows, etc., the Jivas study the scriptures. And the self-realisation is the paramount act; but in the ordinary process of self-realisation the Upayoga does not remain fixed, and when it does not remain fixed then other thoughts arise in such a state; if one studies Karanaanuyoga then he engages his Upayoga in that thought.