Manava Dharma

Author(s): Bhurmal Shastri, Nihalchandra Jain
Publisher: Aacharya Gyansagar Vagartha Vimarsha Kendra

Page 84

62 / MANAV DHARMA Explanation :
Right knowledge also embraces Charnaanuyoga which specially deals with the subject of commencement, development and maintenance of conduct prescribed for laymen and ascetics. Description :
In Charnaanuyoga, the aspect of religious conduct for Ascetics and laymen and house-holders is described. How can a man attain a noble conduct, how should he protect that conduct from vices and how can he develop that conduct, all is vividly explained in this charaanuyoga.
जीवाजीवसुतत्त्वे पुण्यापुण्ये च बन्धमोक्षौ च ।
द्रव्यानुयोगदीपः श्रुतविद्यालोक मातनुते ॥४६॥ Explanation :
The fourth department of Right knowledge DRAVYANUYOGA,' illumines, like a lamp the true essential principles (Tattavas)
Tattavas - Jiva, Ajiva etc. virtue vice, bondage and freedom, as well as amplifies or intensifies the light of “Shruta Jnana (Knowledge derived from meditation or study). Description :
In Dravyaanuyoga, Jiva and Ajiva Tattva, virtue and vice,bondage and freedom (Moksha) aręvery clearly and vividly explanied. Dravyaanuyoga is divided into two branches (i) tradition of logic (ii) Science of reasoning; Two kinds of objects come before us. The first is that which can be proved true by our reasoning and which can, then appeal to a man's heart. For example :- Suppose we meet a man, totally unknown to us but for taking his introduction, we ask him his name and the name of his father. On this if he says that there was no father to him. and he is a son without a father. Then we will not believe in his version and take him as a liar, because we know that to be a son without a father is impossible. We will make him understand this fact by saying that he might have forgotten the name of his father as he might have not seen him. This process is known as the science of reasoning. But there are so many such other objects, where our reasoning fails but still we have to admit them or accept their existence. We can not deny them as it is not denied that collyrium (FU KAJAL) is the product of a lamp. Lamp always illumines and shines but its product is totally black. Why it is black, we can not explain with reasoning but we have to accept it as it is. This process