MOKSHA MARG PRAKASHAK - Jainworld

317 Pages·2005·4.99 MB·English

MOKSHA MARG PRAKASHAK
(THEILLUMlNATOROFTHEPATHOFLIBERATION)
ENGLISH VERSION OF HINDI BOOK
Author
ACHARYAKALPPt.TODARMALJI
JAIPUR
Translatedby
Br.HEMCHANDJAIN
(D.M.E.,D.T.Ed.)
Manager,MaterialsManagementDeptt.
Thermal&NuclearSection
BharatHeavyElectricalsLtd.
BHOPAL
ReviewandEditingby
Prof.JAMNALALJAIN
M.Com.,LL.B.,SahityaRatna
VisitingProfessor
InstituteofManagement,DeviAhilyaUniversity
INDORE
Publisher
SHRIKUND-KUNDKAHANTIRTHASURAKSHATRUST
BOMBAY(INDIA)
DepartmentofPublication
ShriTodarmalSmarakBhawan
A-4BapuNagar,Jaipur302004
Publishedby:
Kund-KundKahanTirthSurakshaTrust
BOMBAY
PriceRs.80/-
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PrintedBy:
JaipurPrinterPvt.Ltd.
M.I.Road,Jaipur-1
CONTENTS
(i)AboutThisBook(Translator'sPrelude) (i)
(ii)PeculiarityofJainism
(iii)Introduction
1.Chapter1
Prologue
2.Chapter2
NatureofMundaneExistence
3.Chapter3
MiseriesofMundaneExistenceandBlissofLiberation
4.Chapter4
ExpositionofFalseBeliefKnowledgeandConduct
5.Chapter5
Analyticalstudyofdifferentreligions
6.Chapter6
RefutationofFalseDeity-Preceptor-Religion
7.Chapter7
X-rayofJaina-misbelievers
8.Chapter8
NatureofSermons
9.Chapter9
NatureofLiberationPath
10.AppendixI
NatureofNoblePeacefulDeath
11.AppendixII
RahasyapoornaChitthi(SpiritualLetter)
12.Glossary
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TRANSLATOR'SPRELUDE
ABOUT THIS BOOK
Inthis20thcenturythisMokshaMargPrakashakhasturnedtheeyesofthousandsofpeoplealloverIndia
and abroad towardstherightpath ofsalvation. Whosoever curiouslyreads this book,surrendershis false
belief before its author Acharyakalpa Pt.Todarmalji and accepts his treatise to be the gist of omniscient
preaching and compendiumofJain Philosophy; and feels indebted to him. I too knewthe importance of
this book in 1966 AD through Pujya Shri Kanji Swami of Songad (Saurashtra, India) and read it several
timesconcentratedly. Iamhighlyindebtedtobothofthemandpaymyheartytributestothem.
In fact, the whole of Jain Society is indebted to Pt.Todarmalji for his unique gift of "Moksha Marg
Prakashak" and "Samyagjnan-Chandrika"because all this he wrote in the spoken language of his time.
Although hecould notcomplete thework of"Moksha Marg Prakashak"in which hewanted to elaborate
various other related topics. However, in his short span of life, he contributed significantly to Jaina
PhilosophyandenrichedJainaliteraturewithanenduringstampofauthenticity. Here-establishedthefaith
in Tattvas in their true perspective sense through logically approved facts. His vast knowledge and
philosophical abilityis reflected in this book, which in fact embraces the entire range of Jaina canon and
philosophical intricacies. It is becauseofthisbook hewas conferred the titleof'Acharyakalpa'(ahighly
knowledgeablepersonlikeanAcharyamonk).
Theprimeobjectofthisbook is to pointout the truepractical and scientific method ofself-realization as
laiddownbytheJainaTirthankaraswhorosetothehighestheightofperfectionwithitsaid. Noefforthas
been spared byTodarmalji to make this book as self-contained and complete in its subject. The subject-
matterispresented in averyeffectivemannerthroughquestion-answerstyle,which explainsJainismboth
toalayreaderandtoalearnedscholar.
Hisphilosophyisnotamereencyclopediaoflogicallyapprovedfactsbutitiscreativeandsynthetictoo.It
is this traitwhich distinguishes him frommerereligious leadership. His genius was so criticaland subtle
thathe fused an enormousamountofknowledgeinto aunifiedwhole and exerted immeasurableinfluence
on scholars, philosophers, and religious leaders then around him. His illustrated teachings through
question-answerstyleofdescriptionhadawiderandmorepopularappealthananyotherIndianScholaror
saint. His teachings are based upon thebeliefthat the moral questions could not find satisfactoryanswers
withoutanintegrated knowledgeofsevenTattvas.Thecentralthemeofhispreachingistorealizetheself-
soul bygiving up false belief knowledge and conduct and this is possible through right understanding of
seven Tattvas only because there are deeper stamps & impressions of misconceptions and distorted
understandingsuponourmindsabouttheseTattvas.
Withtheviewto keepmyselfengagedinthestudyofJainaScripturesandattainself-realization. Idaredto
translate this great work of Pt. Todarmalji into English, which took about three years (1984-86) to
complete.
Mysincerethanksareto myfriend Prof. ShriJamnalalJain (DeviAhilya UniversityofIndore), himselfa
keen student of Jain Philosophy, for taking great pains in thoroughly checking and correcting the
translation byrearranging the sentences for maintaining true sense of original book and giving fluencyto
language. Iverysincerelyacknowledgeand feelgratitudetowardshimforhiswhole-heartedco-operation
withoutwhichthisre-editionwouldhavenotbeenpossible.
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I am also thankful to Late Shri S. Gajapathi Jain ofTiruppanamoor (Madras) for his valuable suggestion
regardingtranslationofthisbook,whenImethimpersonallyathisresidenceinMay1986.Ialsothankmy
friend Shri N. C. Mavani (M. Tech), Sion, Bombay for providing Photostat copies of my English
manuscript for getting the translation checked. My thanks are also due to my friends Dr. Pt. U. C. Jain,
M.A. , Ph.D, Seoni, Dr. Pt. D.K Jain, M.A., Ph.D (Professor Govt. College Neemuch) Pt. Rajmal Jain,
Bhopal, ShriSuresh Jain, IAS, Bhopal, Shri V.C. Shripalan, Madras, for giving useful suggestions in this
venture.
AlthoughIhavetriedmylevelbestnottodeviatefromtheoriginaltextandenoughcarehasbeentakento
maintain the true meaning and sense, however to convey accurately the original sense by translation in
English language is not easy, especially of longer sentences written by Panditji. I therefore, request the
learned readers to forgive me for the errors still left and which maybe entirelydue to myown limitation
andnegligence.Readersaregratefullyrequestedto send theirvaluablesuggestions,whichmaybeutilized
inthenextedition.Ignoringmyerrorsintranslationevenifasinglesoulisinspiredbythisbooktoseekthe
truthinrightdirection,Ishallconsidermyeffortsamplyrewarded.
In theend Itake this opportunityto expressmysincere thanksto ShriKund-Kund Kahan TirthaSuraksha
Trust Bombay, particularly Br. Shri Dhanya Kumarji Belckar, Devlali and Shri Vasant Bhai Doshi
Bombay,fortheirdecision topublishthisbookin Englishandforkeepingthepricebelowactualcost.My
thanks are also due to Shri Nemichandji Patni, and Dr. Hukamchandji Bharilla both ofTodarmal Smarak
Trust Jaipur,fortheirkeeninterestandwhole-heartedcooperationintheearlypublicationofthisbookand
toShriSohanLaljiJain,JaipurPrinters,Jaipur;ShriRajmalJain,Jaipur(SusheelPrinters,Jaipur).
OMNAMOARHANTANAM
AnhumblediscipleofShriKund-KundAcharya&Pt.Todarmalji
(HEMCHADJAIN"HEM")
Manager(MM)Thermal&Nuclear MaterialsManagement
BharatHeavyElectricalsLtd.
BHOPAL462022(India)
Bhopal,India
15May,1992
PECULIARITY OF JAINISM
Jainismmorethananyothercreedgivesabsolutereligiousindependenceandfreedomtoman.Nothingcan
intervenebetweentheactions,whichwedoandthefruitsthereof.Oncedone,theybecomeourmastersand
mustfructify. Asmyindependenceisgreat,somyresponsibilityiscoextensivewithit. IcanliveasIlike,
but my choice is irrevocable, and I cannot escape the consequences of it. This principle distinguishes
Jainism from other religions; e.g. Christianity, Muhammadanism, Hinduism. No God or his prophet, or
deputy or beloved can interfere with human life. The soul, and it alone is directly and necessarily
responsibleforthatitdoes.__JugmanderLalJain,OutlinesofJainism,pp.344.
RIDDLE OF THE CREATION
Thefirstquestion,whicharisesinconnectionwiththeideaofCreationis,whyshouldGodmaketheworld
atall ? Onesystemsuggests, that hewanted to make theworld, becauseitpleased himto do so;another,
thathefeltlonelyandwantedcompany;athird,thathewantedtocreatebeingswhowouldpraisehisglory
andworship,afourththathedoesitinsportandsoon.
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Why should it please the creator to create a world where sorrow and pain are the inevitable lot of the
majorityofhiscreatures?Whyshouldhenotmakehappierbeingstokeephimcompany?
(It isreallyamost unchallengable argument. ---written byBarrister ChampatRaiJain, KeyofKnowledge
p.135)
SUPREME JUDGMENT
"In conclusion let me assert my conviction, that Jainism is an original system, quite distinct and
independent from all others and that, therefore, it is of great importance for the study of philosophical
thought and religious life in ancient India"-- Dr Harman Jaikobi, read his paper in the 3rd International
CongressoftheHistoryofReligions.
FRUIT OF AHIMSA
"Thecompleteand flawless practice ofAhimsa raisestheman to Godhood.Itgiveslight, providesdelight
andbestowsmighttoitsfaithfulandhonestaspirant."
Gandhi ji aspired to practice highest type of Ahimsa by becoming a nude Jain Monk (Muni). When
Churchill had rebuked Gandhijibycalling him'ANaked Fakir', hehad informed Churchill'Iwould love
tobeanakedfakir,butIamnotoneyet'.--ThelifeofM.K.Gandhi,L.Fisher,p.473.
INTRODUCTION
It is amatterofgreatsatisfaction, that theEnglish version ofMoksha Marg Prakashak isbeing published
byShriKund-KundKahanDigamherJainTirthaSurakshaTrust,Bombay.
The real credit for this English Translation belongs to my friend Hemchandji Jain, who on his own
initiativeworkedharddayandnightselflesslyformorethanthree yearstocompletethisstupendoustaskof
preparingaworkableliteraltranslationofthisfamousbookofPanditTodarmalji,bearinginmindthegreat
need formaintaining the sense and spirit ofthe authorall throughout.I sincerelythank him for providing
methisopportunityofassociatingmyselfwiththereviewandeditingwork.Wehavetogetherspentscores
ofhoursingivingitthepresentshape.
ThebasisofthisEnglish version is the HindiEdition, edited bytherenowned Jain scholar and authorof
severalbooksonJainphilosophyandwhohasbeenawardedthetitleofJain RatnabytheJAINAofUSA
in 1984, Ph. D. on Pandit Todarmal - life & work by University of Indore in the year 1973, Dr.
Hukamchand Bharilla, (Shastri, Nyayatirtha, Sahitya-Ratna, M.A., Ph.D.), and published by Pandit
TodarmalSmarakTrust,Jaipur.
LIFE AND WORKS
In the true tradition ofancientJain Saintsand scholars, PanditTodarmalji, too, did notpayanyattention
towards writing anything abouthis life history. Therefore, nothing definite can besaid on the dates ofhis
birth, death and life span. However, on the basis of the available circumstantial and other evidence Dr.
Hukamchand Bharilla in his research treatise " Pandit Todarmal - life and work" established his year of
birthtobe1719-20 A.D.andtheyearofhispassing away1766A.D.with alife-span ofonly47 years.He
wasborneinJaipur(India).HisfatherwasShriJogidasjiKhandelwalofGodikaGotra (Jainsubcaste)and
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Rambha Bai his mother. He was married and had two sons, Harishchandra and Gumaniram. Shri
Gumaniramwasagreatrevolutionarygenius.
He received ordinaryeducation in the spiritual Tera Panthi Style of Jaipur, but his deep scholarship was
mainlydue to hard work and genius.He was agreat intellectual having sharpnessofunderstanding and a
studiousnature.Hewaswell-versedinPrakrit,Sanskrit,HindiandKannadlanguages.
AbouthisscholarshipPanditRaimaljiwroteinhisletterofinvitationfortheIndra-dhwajVidhana(Ritual),
inthe yearl764,"Itisverydifficultto findamanofhisintellectthesedays.Allthedoubtsaboutreligious
mattersareremovedaftermeetinghim".
About his knowledge and studies, he himself writes in Moksha Marg Prakashah, "I have studied
Samayasara Panchastikaya, Prauachanasara, Niyamsara, Gomattasara, Labdhisara, Triloksara,
Tattvarthasutra, with commentaries; Kshapanasara, Purushartha Siddhyupaya, Asthapahud,
Atmanushasanaandmanyotherscripturesdescribingtheconductofmonksandhouseholders,andPuranas
containingstoriesofgreatpersonalitiesaccordingtomyownunderstandingandknowledge".
Inhisshortlife-span,hewrote,in all,twelvebooks,bigandsmall which is aboutalacversesinmeasure
andaboutfivethousandpages.
Someofthese are commentariesofpopularsacred bookswhile others are independent works ofhis own.
Thesearefoundbothinproseandpoetry.Theyareasfollows:
1.RahasyapurnaChitthi(Spiritualletter)
2.GomattasaraJivakanda-Hindicommentary
3.GomattasaraKarmakand-Hindicommentary
4.Arthasandrashthi-Adhikar.
5.Labdhisara-Hindicommentary
6.Kshapanasara-Hindicommentary
7.Gomattasarapuja
8.Triloksara-Hindicommentary
9.SamosharanaRachnaVarnan
10.MokshaMargPrakashak(Incomplete)
11.Atmanushasan-Hindicommentary
12.Purusharthasiddhyupaya-Hindicommentary(incomplete).
The last book was completed by Pandit Daulatram Kasliwal in 1770. His prose style is pure, fully
developed and comprehensible. The most beautiful form of his style can be seen in his original work
Moksha MargPrakashak.HislanguageoriginallyBrij,hasthestiffnessofKhari-Boliandalso local tinge.
Itisstrongandfineenough,toexpressforcefullyhisideasandfeelings.Thoughbooksnumbers2to6were
written by the author separately, yet looking to their complementary nature the author gave them a
collectivenameSamyagjnanaChandrika".
MOKSHA MARG PRAKASHAK
Moksha Marg Prakashak is one of the most important original works ofPandit Todarmalji. The basis of
this treatiseisnot anyoneJain spiritualshastra butthewholeofthe availableJain literature. This was to
be,inreality,ameaningfuleffortofengrossingallthefundamentalsofJainphilosophyandrituals;butitis
regretted thatthisprofoundlylearned treatisecould notbecompleted dueto theuntimelypassing awayof
the author. In spite of being incomplete, it is acknowledged all everywhere as a unique contribution to
availableJainliterature.Thisisoneofthemostpopularbookswhoseseveraleditionshavebeenpublished
notonlyinHindi,butinseveralotherIndian languageslikeMarathi,Gujarati,Urdu,etc.Till today,in all
150000 copies havebeen published in various languages. Besides, hundreds ofhandwritten copies ofthis
bookarefoundinthelibrariesofDigambarJainTemplesthroughoutIndia. InthewholeofDigambarJain
Society this is the most popular Shastra for community collective reading and as a basis of sermons in
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regular religious congregations. The original handwritten copy in the hand of Pandit Todarmalji is also
available in the famous temple at Jaipur- "Shri Deewanji Ka Mandir"- where Pandit Todarmalji used to
lectureeverydaytoagatheringofmorethanathousandpersons.
Thisbook,written in simplespoken language, istheresult oftheinner inspiration and piousdesireofthe
authortoenlightenthosecuriousfellow-citizenswhocould notunderstandandgettherealmessageofJain
philosophyand fundamentalsavailableinintricateworkswritteninSanskritandPrakritbyJainAcharyas.
Nootherworldlyambitionhasbeentheinspiringforcebehindwritingthisbook.
Inthepresent available formthebookMoksha Marg Prakashakhasninechapters. Thefirsteightchapters
are complete but the ninth chapter is incomplete. By the manner the ninth chapter was started, it clearly
seemsthatthe subjectofRightBeliefwas to bepropounded and clarified in allits details.Butalas, much
could not be written. Only the nomenclatures of the eight qualities of Right Belief and twenty-five
blemishestobeavoidedcouldbelisted.Theircharacteristicscouldnotbedescribedasdesired.
Intheoriginalmanuscript,indicationsareavailabletoshowthattheauthorwantedtogiveasecondthought
even to thesequence and chapterheadingsofvariouschapters. At theend ofthe incompleteninth chapter
Panditji had a plan to write many more chapters. At twelve places in the available nine chapters clear
indications are found to showhis inner desire to throw light on various issues at appropriate places. This
meansthathadthisbookbeencompletedaspertheauthor'shiddenplan,itwouldhaverunintoaboutfive
thousandhandwrittenpagesthrowingdetailedlightonRight-Belief,RightKnowledgeandRightConduct,
thebasicfundamentalsofthepathofliberation.
This book has been written in the analytical prose- style; through the medium of question-answer the
subject matter has been deeply clarified. The subject matter of this book is highly philosophical, but
whatevertopichasbeen chosen fordiscussion,ithasbeensuccess-fullyclarified fully,keepinginviewall
the possible supplementariesrelating to it.Whilestudying thebook whateverquestion is likelyto crop up
inthemindofthereader,thesameisfoundraisedinthenextlinealongwithitsexplanation,andtherefore,
thecuriosityofthereaderisverywellmaintainedthroughout.
The construction of sentences is brief and the style of clarification logical and analytical. Though
unnecessary expansion is avoided, yet no topic is left incomplete due to brevityofstyle. Whatever topics
are touched bythe author, no aspect ofthe same is left unclarified. The style is so charming and unique
thateventhetotallyunknowntopichasbecomeeasilygraspable.
For clarifying the subject matter, sufficient use ofpopular examples is found. The example ofthe patient
andphysicianhasbeenprofuselyusedin thesecond,third, fourth andfifth chapters. Tocarryhometothe
readerthe messageofthe topicunderdiscussion and to substantiatehispointofview,Panditjihaslargely
drawnquotationsandexamplesfrominnumerableJainandnon-jainphilosophicalandreligiousbooks.
From the viewpoint of the subject matter, the contribution of the author is no less important. Although
each sentence of the book reflects true Jain religion and philosophy, yet a lot of such new thought is
available in the book which is not found in that verylucid form in earlier Jain literature. From this angle
chaptersseventhandeighthneedspecialmention. Somesuchexamplesareasunder:
1.ClassificationofNishchyaabhasi,VyavharaabhasiUbhayaa-bhasietc.intheformofJainmisbelievers.
2.TruetraitsofPanchparmeshthis
3.MisconceptionsaboutsevenTattvas
4.Realconventionalviewpoint
5.ThecorrectmethodofunderstandingthetruemeaningofJainShastras
6. The purpose of all the four Anuyogas, the constitution of discourses, style of description, imagination
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aboutexistenceofblemishesandtheirclarifications,etc.
NotonlyhasPanditjiprovided newknowledge but hehas also x-rayed and given valuablecommentsand
suggestionsupontheprevalentreligiousritualsandpracticesofthesocietyofhistimes. Thisclearlyshows
that besides self-realization and profound knowledge of scriptures, he possessed a keen sense of
understanding and analyzing the intricacies of social behavior (Chapter seventh). As an example, the
following graphic description relating to the so-called religious practices and rituals followed by the Jain
society230yearsagoistrulyapplicableeveninthepresentera:
"ManyJivasfollowreligion(rituals)eitherbecauseoffamilytraditionorbyobservingothersorunderthe
influence of greed passion. Such persons in no way possess the religious viewpoint. While they are
worshiping, theirmind gets engrossed in otherthoughts, theireyes are engaged in seeing others, chanting
ofsermonscontinuesthroughmouth. Allthisisnotpurposeful,becausetheydo not knowasto whothey
are, whose adoration is being done and for what purpose, What is the meaning of the words they are
chanting,etc.
Sometimes theyare found worshiping even the fallaciousand imaginarygods, etc. becauseofthewantof
discriminatoryknowledgebetweenfallaciousgodsandtruegods,etc."
For drawing attention of learned scholars and pious readers, innumerable revolutionary statements are
foundatseveralplacesinMokshaMargPrakashak.Afewofthemarequotedhereunder:
(1)Ifone'sbeliefbecomesasperthetruenatureofthesubstancesthenallhismiseriescometoanend.
(2) In Tattvarthsutra, while defining Influx Tatva, Great and Small Vows also are included under Influx.
Howcouldthenthesebeworthadopting?
(3)ButAdorationisa formofattachmentand attachment causesbondage,therefore, it isnot thecauseof
liberation.
(4)Onedoesnotmakeeffortforrenouncingattachment-aversionpassions,whichcauseInfluxandmerely
makes efforts for avoiding related external activities or other instrumental causes. But by their avoidance
Influxcannotbeavoided.
(5)Noothersubstancedefiles forcibly. When ourown thoughtsand feelingsgetdefiled then onlyit isan
instrumentalcause.Moreover,one'sthoughtsgetdefiledevenwithoutaninstrumentalcause;therefore,itis
notaregulatoryinstrumentalcause.Thusfindingfaultsinothers,isafallacy.
(6) And in notascertaining the realnatureofTattvasthere isno faultofanyKarma,itis yourown fault.
Butyouwanttoremain anostentatiouspersonandlayyourfaultonKarmas.So,foronewho obeys Jinas
commands,suchmalversationisnotpossible.
(7) Behold the magnanimityof deliberation on Tattvas. A person devoid ofdeliberation on Tattvas, may
have faith on Deva etc., may study many shastras, may practice vows, may observe penances, etc., even
then he is not entitled to evolve right belief, and one who engrosses himselfin deliberation on Tattvas is
privilegedtoevolverightbeliefevenwithoutthesepractices.
(8) Vyauahara-Naya describes the self and nonself substances, their modifications and cause and effect
relationship, etc. byintermingling one with the other; misbeliefis caused byhaving such faith; therefore,
one should abandon it. And Nishchay-Naya describes the substances, etc. exactly as theyare; it does not
inter mingle one with the other. So right beliefisevolved bysuch faith.Therefore,oneshould possess its
faith.
(9)Therefore,solongassuchstate(passionlessdisposition)isnotevolved,oneshouldindulgeinvirtuous
activitiesbuthisbeliefshould besuch that theseactivitiestooarecausesofbondageand worthgivingup.
IfinbeliefthesearetakentobethepathofliberationthenheisassuredlyaMisbeliever(MithyaDristhi).
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Pandit Todarmalji has given prime importance to the practice of passionless conduct in the path of
liberation.WhileattemptingtodefineandexplainRightBelief,RightKnowledgeandRightConduct,after
analyzingthetraitsofthesethreejewelsatlength,heconcludesinthefollowingwords:"Whattosaymore,
inwhateverwaythebeliefofuprootingpassionsemerges, thesameisrightbelief; bywhatevermeans the
knowledgeofexterminatingpassions,etc.isevolved,thesame isrightknowledgeandbywhatevermeans
passions are destroyed, the same is right conduct. Such alone should be believed to be the true path of
liberation"
ThegreatestcontributionofPanditjiis thisthatheunfoldedthespiritualknowledgeofTattvasavailablein
SanskritandPrakritlanguagesthroughthemediumofthespokenlanguageofhistimesandalsoprovideda
newinsight forinterpretationandanalysisofspiritualknowledge.Hedidnotviewthespiritualknowledge
fromtraditionalandscripturalangleonly.ForhimTattvajnanaisalivelyprocessofmeditation,whichnot
only contradicts the traditional ritualistic practices, but, hits hard at the contemporary so-called religious
prevalent practices. His thesis has been that no spiritual thinking is original till it has been established on
the foundation oflogic and self- realization. According to him religion is not a mere tradition but a self-
examinedsystemandpractice.
Thoughbasicallyheisaspiritualthinker,yetinhiscontemplationthereliesawonderfulharmonyoflogic
andself-realization.Hepaysattentionnotonlyonthethought,butalsoexaminestheabilityordisabilityof
itspropagatorand followeronthebasisoflogic.Hemaintainsthatcertain essentialqualitiesarenecessary
for under-standing and interpretation of Tattvajnana. According to him, the path of liberation is nothing
separate but it is knowledge of the self-soul only, which he calls passionless-knowledge. Whatever
practicesanddispositionsprovideimpedimentsintheprocessofself-realization,allthesearefalse.Hehas
divided these false traits into two -those which arenewlyevolved or accepted and thosewhich are found
frombeginninglesstimes.Bynewlyaccepted falsebeliefhemeansthoseconjecturesandbeliefswhichwe
accept in the company of the so-called preceptors who are devoid of spiritual knowledge and which we
acceptto betrue;betheseofothersectsorofourownsect. Underthesehehaslogicallyanalyzedand x-
rayed allthoseJain practices and beliefswhich were accepted as part and parcel ofJain Tattvajnana from
the sixth century up to the eighteenth century and which had no relation, whatsoever, with real spiritual
knowledge. Hehasfirmlyandlogicallycontradictedtheseso-calledvisualJainpracticesandritualsfullof
blemishespropagatedbyBhattarakas(so-calledpreceptors).
His style is unique being composed of questions/answers and befitting examples. One of the chief
characteristics ofhisstyleisthatthe question and itsanswer botharehisonly. In the answeroftheearlier
questiongerminatesthelatterquestion.In thisway, theearlierquestion endsonlywhen the subjectmatter
reaches its logicalend. The otheroriginaland sparkling characteristic ofhis prosestyle is that, he avoids
givingsermonstothereaderandplacesbeforehimsuch agraphicdescriptionandanalysisofthesituation
that the reader of his own has to reach at the desired conclusion. The same style and approach which a
doctoradoptsinthetreatmentofadisease,isvisibleinthestyleofPanditjialso.
A BRIEF SUMMARY OF CONTENTS
The title ofthe book is Moksha Marg Prakashak, therefore, a discussion and interpretation ofthe path of
liberationisexpectedtobefoundinthecontents.Butliberationisrelativewithbondage.
Therefore, in the beginning the mundane state of bondage and its causes have been considered. This is
mainlythesubject matter ofthe firstseven chapters. In the Eighth Chapter adetailed and comprehensive
discussionisfound aboutthetechniqueofunderstanding theessenceoftherealmessageofJainliterature.
TheNinthChapterwhich hasremained incomplete, marks thebeginningofadetailedconsiderationofthe
liberationpath.
TheFirst Chapteristhe foundation chapter in which first ofall in two versesobeisance isoffered to the
passionless science of knowledge by following which the Panchparmeshthis have become adorable.
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Thereafter,after adoration ofPanchparmeshthis,their traits, theobjective ofadoration, authenticityofthe
book,and purposeofwritingithavebeenlogicallyandjudiciouslydiscussed. Thisfollows characteristics
ofShastrasworthreading andlistening to, traitsofdiscoursesand listeners. In theend, thepurposefulness
ofthenameofthebookandtheobjectofwritingithas,beenestablished.
The Second Chapter contains description of the mundane existence. Sufficient thought is given to the
bonded state ofthe soul, the existence ofthe bonded state from beginning less times, separate identityof
Karmas from the soul and division of Karmas into obscuring (Ghati) and non- obscuring (Aghati),
substantive and psychic, etc. Thereafter, light is thrown on new bondage and its causes. At the end, the
partially evolved dependent state of knowledge and the state of the soul in bonded state have been
consideredindetail.
IntheThirdChapter,mundanemiseries,basiccausesofmiseriesi.e.perversefaith-knowledge-conduct,
dispositions of the soul under the influence ofpassions and ways and means of freeing oneself from the
samearedescribed.Thereafter, themigratorystates ofthe soulin the formofone- sensed being, etc, and
the miseries suffered in these states along with the means of ending such miseries are discussed. This
chapter ends with a description ofthe Siddha State and it has been logically established that all miseries
come toan endin thisstateand endlesstotalblissisproducedwhich shouldbethesoleobjectiveofevery
soul.
Thesubject matteroftheFourthChapteristheinvolvementofthesoulfrombeginninglesstimesin false
belief - knowledge and conduct. It also contains a graphic discussion of the need and logic for
discriminatingbetween purposefuland purposelessTattvas.Lightisalso thrownindetailonthestatesand
dispositionsofthesoulunderinfluenceofdelusionandpassions.
In theFifthChapterthenewlydevelopedand accepted falsebeliefhas beendescribed atlength.Underit
alltheimportantnon-Jainschoolsoffaithhavebeenx-rayed.
The antiquity and truthfulness of Jaina faith has been logically established on the basis of quotations
contained in theoldest shastras and scripturesofother faiths.Panditji considers theSwetamber faction of
Jainfaithalsounderotherfaithsandthefalsehoodofliberationinthestateofwomanhood,liberationinthe
lowcastestate,liberationinclothalstate,etc.hasbeeninlogicallyexposedandrefuted.
In the Sixth Chapter also, under the title of newly accepted false belief, the futility of worshiping false
deity-preceptorandshastrashasbeenlogicallyestablishedandJivasareforbiddentoworshipthesame.It
also includes an analytical discussion of the futility of adoring Kshetrapal, Padmavati, Sun, Moon, Fire,
Beasts,etc.
Thesubtle formoffalsebelief(delusion)has been described in the SeventhChapter.Such falsebeliefis
found both in the persons who are Jain by mere name and also in Jains who claim that they follow the
commandmentsofJainShastras.Thisisso becausetheydonotunderstandthe innermessagecontainedin
Jainscriptures. PanditjiclarifiesthatalthoughtheydonotkeepcompanywithnonJainpreceptors,etc., yet
theyfurtherfostertheiralreadyexistingwrongbeliefeitherduetotheirownignoranceandmistakesordue
tothecompanyofignorantnakedsaintsandpreceptorsorbystudyofscriptureswrittenbythem.
PanditTodarmaljihasclassifiedsuchmisbelieversintothefollowingfourcategories:
(1)MisbelievershavingfalseconceptionaboutRealviewpoint(Nishchayaabhasi)
(2)MisbelievershavingfalseconceptionaboutConventionalview-point.(Vyavaharabhasi)
(3)MisbelievershavingfalseconceptionaboutbothRealandConventationalviewpoints(Ubhayabhasi)
(4)Misbelievers'facingtoRightbelief(Samyaktva-ke-sanmukhMithyadrishties)
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