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MOKSHA MARG PRAKASHAK
tails of three worlds (universe) etc.; but if they do not think over the purpose of their study, then their all such study is nothing but the memorisation and repetition like that of a parrot only. And if they think over the purpose of these Shastras also then they come to know the Papa (vice) as harmful, Punya (virtue) as beneficial and also know the differentias of spiritual stages and believe that they will be benefitted to the extent to which they study these Shastras; only this much purpose is kept in view by them. So, by such study and attitude, at least this much will be achieved that they will not get a hellish birth and will get heavenly birth; but the real right path of liberation will not be achieved.
First of all one must acquire the correct knowledge of the Tattvas, then he should know that the fruit of Punya-Papa (virtue & vice) is transmigration (sansara), should believe that liberation (Moksha) is attainable by Shuddhopayoga (passion-less pure conduct) and should know that Gunasthanas (spiritual stages) etc. are described as the states of Jivas from conven-tional point of view. Thus by believing these (Tattvas etc.) as they really are, if he devotes himself in their study, then the right knowledge will be evolved.
In fact, the means of attaining true knowledge of Tattvas are the Shastras of Dravyaanuyoga (metaphysics) wherein the real nature of soul is described. Many Jivas study these Shastras also but they do not believe the self to be the self, non-self to be the non-self and Asrava (influx) etc. to be the Asrava etc. with due ascertainment as is described in those Shastras. By mouth the Vyavaharaabhasi may describe the Tattvas exactly (as described in Shastras), by listening to whose discourses the other Jivas may become true believers. For example, a boy under disguise of a woman, sings such a song by listening to which lustful feelings may be evolved in other menwomen, etc., but that boy merely repeats what he has learnt; he does not grasp the true meaning of it and therefore, he himself does not become lustful. Similarly, this (Vyavaharaabhasi) preaches exactly as is written in the Shastra but he himself does not grasp the true sense of it. Had he evolved true belief in him, he would have not mixed the part of different Tattva into other Tattva, but he is not aware of this. Therefore, right knowledge is not evolved in him.
In this way, he may study up to eleven Angas (of Jain scripture), even then he does not attain self-realisation. From this angle, in Jain Education International For Private & Personal Use Only
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