Now, starts the composition of the
Shastra, named
Moksha Marg Prakashak.
Its meaningfulness is being discussed.
In this world-forest all
Jivas (mundane beings) are suffering from different
kinds of miseries caused due to
karmic bondage and darkness of delusion is
pervading everywhere because of which the
Jivas are not able to find the path
of liberation, rather continue suffering from the miseries tormentedly.
As an instrumental cause of benefaction of all such
Jivas dawned the sun in
the form of
Tirthankar Kewali Bhagwan (omniscient Lord) and through the rays
of his
Divya-Dhwani (divine speech) the path of liberation got illuminated.
As the sun has no intention to illuminate the path but automatically its rays are
spread out and the path gets illuminated. Similarly, the
Kewali (Omniscient
Lord) is devoid of attachment, so He has no intention to show the path of liberation,
but automatically due to rise of
Aghati-Karmas (non-obscuring
karmas)
the matter particles of his body turn into
Divya-Dhwani (divine speech)
through which the path of liberation is illuminated.
Further, the
Ganadhara Devas thought that after the setting of the
omniscient-sun how could
Jivas obtain the liberation-path
(Moksha Marg)
and without treading on liberation-path, the
Jivas will continue suffering
from miseries; this compassionate feeling encouraged them to compose the
Shastras in the forms of
Anga-Prakeernaka etc. These served as great
lamps which spread the light.
Further, as the tradition of lamps continues by lighting the lamp from the (other)
lamp, similarly some
Acharyas. (chief saints) composed other
Shastras
from those
Shastras. Thus through the creation of
Shastras the
tradition of
Shastras continues. This
Shastra is also being composed
on the basis of previous
Shastras.
Further, as the sun and all lamps illuminate the path in the same manner, similarly,
Divya-Dhwani and all
Shastras illuminate the liberation-path
(Moksha Marg) in the same way. So, this
Shastra too illuminates the
liberation-path. And as even on illuminating the path, the persons, who are either
without eyes or have diseased eyes, are not able to see the path but the lamp has
not lost the power of illuminating the path, similarly, on illuminating (the
liberation-path) the
Jivas who are either without mind (irrational beings)
or are over-powered by delusion, etc. are not able to see the path of liberation
thereby it can not be said that the
Shastra has lost the power of
illuminating the liberation-path. In this way, the meaningful name of
Moksha
Marg Prakashak Shastra be known.
Question: There already existed
Shastras illuminating liberation-path,
why then you are composing this new
Shastra?
Answer: As the illumination of big lamps is possible by means of much
quantity of oil, etc. but those who do not have much quantity of oil, for them if a
small lamps is lighted then they, by maintaining its means, can do their work in
its illumination. Similarly, understanding of big
Shastras is possible
through the means of vast knowledge, etc. but those who do not have vast knowledge,
for them if a small
Shastra (treatise) is composed then, by means of it, they
may achieve their objective. This is the aim of composing this small and easy
Shastra.
Further, this
Shartra is being composed neither for self-exaltation under
passion nor for fulfilling some greed, or for earning name and fame or for
establishing my own tradition. Those who do not possess the knowledge of grammar,
logic,
Naya-Pramana and distinctive meaning of the words, due to which they
cannot study big
Shastras and even if they study some small
Shastras
then they can not comprehend the true meaning, as such in the present time most of
the
Jivas have feeble knowledge; for their benefaction, this
Shastra
is being composed with pious instinct in the spoken language.
Further, as if a
Chintamani - a miraculous and precious diamond, is offered
to an extremely pauper for looking at it but he refuses to even look at it and as if
a cup of nectar is offered to a leper for drinking, but he refuses to drink it,
similarly if a mundane miserable
Jiva gets an opportunity to listen to an
easy discourse on path of liberation but he refuses to pay attention to it, then it
is not possible for us to describe the glory of his misfortune. When we ponder over
his future a compassionate feeling arises in us. Also it is said that :-
The
Jivas who even on getting the company of self-dependent discourser
Guru (preceptor) do not listen to religious sermons, are haughty and possess
cruel heart or they are devoid of fear of transmigration from which great personages
like
Tirthankaras, etc. were afraid; they seem to be very brave warriors.
In
Pravachanasara also there is a chapter on
Moksha Marga wherein the
knowledge of scripture has been advocated as worth adopting (
Upadeya) firstly.
So, the prime duty of this
Jiva is to attain knowledge of scripture. By its
attainment the true belief of
Tattvas (Jiva, Ajiva etc. realities) gets
evolved and on attainment of right belief of
Tattvas continence-disposition
(Sanyama-Bhava) gets evolved. And on the basis of this knowledge of
scriptures even self-realisation materialises; then on its own, the attainment of
liberation takes place.
Further there are various components of religion; in them, excepting
Dhyana
(meditation) there is no other components of religion higher than study of
scriptures. Therefore, one should study scriptures by making all possible efforts.
Further, reading, listening and pondering over this
Shastra is very easy,
even knowledge of grammar, etc. is not necessary. Therefore, all should essentially
study this book. The readers are bound to achieve spiritual welfare.
Thus ends the first Chapter dealing with introductory part of
Shri Moksha Marg
Prakashak Shastra.