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
from one viewpoint only mutual contradiction is perceived in the Shastras? For example, in Prathamaanuyoga it is stated that thousands of monks have attained liberation along with one Tirthankara; and in Karanaanuyoga it is stated as a rule that six hundred and eight Jivas (monks) attain liberation in a duration of six months and eight Samayas (units of time). Further, it is described in Prathamaanuyoga that gods and goddesses are born (in heaven) together and after death they are born together in human state of existence. In Karanaanuyoga the age of a god is stated in Sagaras and that of goddess in Palyas; how are these statements reconciled?
Answer: The statements in Karanaanuyoga are subtle and correct degree to degree whereas in other Anuyogas the statements are according to the relevant purpose. Hence, the statement of Karanaanuyoga are true as they are, and in other Anuyogas, the statements are to be reconciled with the relevant purpose. Where it is stated that thousands of monks have attained liberation (Moksha) along with one Tirthankara, it should be known that so many have not attained liberation at one point of time but should be understood that the place where the Tirthankara (omniscient lord) stopped all activities of movement, etc. and became stationary, along with him many monks were present and afterwards they attained liberation at different times. In this way, the apparent contradiction in Prathamaanuyoga and Karanaanuyoga is removed. Further, the god and goddess took birth together; afterwards the goddess died and obtained several rebirths. These being purposeless, are not described. Afterwards they again took birth together in human embodied form. By such reconciliation the apparent contradiction is removed. Similarly, one should reconcile other statements.
Question: Although reconciliation in such statements is possible in some way but at some place it is stated that Neminath Swami1 was born in Sauripur and at other place it is stated that he was born in Dwaravati. Further, the story of Ramchandra, etc. is found written differently-differently; at some places the one-sensed beings are stated to be in Sasadana Gunasthana and at other places it is not written so; how can one reconcile such contradictory statements?
1. Neminath was the 22nd Tirthankara of the present cycle of time.