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MOKSHA MARG PRAKASHAK
uted to be so. Many are of Pramana' etc. form relating to the characteristics of Dravya (substance), Kshetra (spatiality), Kaal (time) and Bhava (qualities) etc., many other are described with the relativity of instrumental cause and dependence of Upayoga etc. - thus various forms of details are described. By believing them precisely in toto such Jiva engrosses himself in the study of Karanaanuyoga.
By the study of this Anuyoga one's Tattva-jnana becomes pure (faultless). For example, someone was knowing that a particular object is a jewel but only on knowing the various specialities of that jewel he becomes a true assayer of the flawless (pure) jewel. Similarly, he was knowing the Tattvas that these are Jiva, etc. but only on knowing the various details of those Tattvas he acquires faultless knowledge of those Tattvas. On acquiring the faultless knowledge of Tattvas one becomes, of his own, a distinguished devout person.
Further, if he engages his Upayoga (active knowledge) elsewhere, then passions, etc. are increased and the non-omniscient's Upayoga does not remain incessantly concentrated or fixed on one particular object; therefore, the true believer engages his Upayoga in the study of Karanaanuyoga due to which the knowledge of substances as seen in omniscience is evolved. There remains the difference of Pratyaksha (direct) and Apratyaksha (indirect) knowledge only. There is no contrariness in grasping or knowing the Tattvas etc.
In this way, one should know the purpose of studying Karanaanuyoga. Karana means formulae concerning to mathematical calculations; that book which deals with this Anuyoga (topic) is called Karanaanuyoga (aetiology). In this Anuyoga the prominence of mathematical description is found.
The Purpose of Charanaanuyoga (Ethics)
Now the purpose of Charanaanuyoga (ethics) is being described. In Charanaanuyoga the Jivas are actuated to follow the religious practices by explaining the different means of observing religion. The Jivas who do not know as to what is beneficial and what is harmful for them and remain engrossed in sinful acts like injury,
1. Pramana = Comprehensive or valid knowledge which knows an object in all
respects from all angles.
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