CERTIFICATE OF INCORPORATION of the KEVALAJÑĀNAVINAYATĀPASYA-SAṄGHA
KEVALAJÑĀNAVINAYATĀPASYA-SAṄGHA THE UNIVERSAL JAIN SAṄGHA (RELIGIOUS COMMUNITY) [25 of 78]
Article 2 [3 of 4]
Gaccha (parish) [19 of 20]
Parameters for members [3 of 4]
b) the kṣapakaśreṇi to take, that is, to begin with kṣayopaśamika with the intermediate goal of attaining kṣāiyka-samyagdarśana, which is after destroying the last particle of kṣayopaśamika.[1] Access to the original manuscript for the existence of manaḥparyāya- and kevala-jñāna may not be borrowed or copied and is allowed even for members of the Kevalajñānavinayatāpasya-saṅgha to read only in their own bhāṇḍāra (library in the upāśraya) wWith the consent of the upadhāyā of the Saṅgha [2] (cf. also the practice of keeping one's own writings secret from other religions in the footnote).[3]
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[1] For the different kinds of kṣayopaśamika and the difference between upaśamika, see all notes from 1-8, for the self-inspection especially notes 4a-b (3) JAIN DHARM EK VEGYANIK DRSTIKON | Saṁvara [part 590] | Facebook - https://www.facebook.com/groups/692614454130155/posts/1008415719216692/?comment_id=1008420262549571.
For the procedure, see Guṇdadhara’s Kaṣāya-pāhuḍa ‘Saṁvara [part 428]’ (content with links to subjects)
https://www.facebook.com/groups/692614454130155/permalink/951438028247795.
[2] S. Āgamas, The Five Kinds of Knowledge, pp. 21 et seq. of (German translation) Illustrated Anuyogadvāra Sūtra Volume 1 of 2 : OM-ARHAM and Item 28 of Bhandarkar Report 1904 : OM-ARHAM - https://www.om-arham.org/blog/view/9549/bhandarkar-report-1904.
The same statement about the secrecy of the knowledge about the survival of the soul after the death of the body can be read in The Aphorisms of the Vedänta Philosophy by Bādārājaṇa, Mirzapore 1851, p. 1 and p. 2. Budārājaṇa only wrote his sūtra after he found a suitable student. The prescription also passed into the later textbook of the vedānta school. vedānta-sāra, Elements of Philosophy according to the vedas, by Sadānanda Pārivrājakāchārya p. 4. In the Kaṭhā-Upaniṣad II, 16 in the Roër edition p. 120 it says: What a way this most excellent narration spoken of mṛitju, death, by Nāḳiketās hear and communicate, he is glorified in the world of brahma; he who proclaims this most excellent secret with a pure mind in the Brahmin assembly or at the time of the mane sacrifice is fit for the infinite. It follows that this narration was not to be communicated in assemblies attended by other castes; that it must be spoken with a pure mind, and that the highest rewards were promised for such communications. Of other such passages only one may be quoted here, namely that in the Mānava-dharmaśāstra XII, 117, where it says: "Thus the Holy Divine (Manu) proclaimed this most excellent mystery of the laws out of love for the worlds." Kullūka Bhaṭṭa rightly remarks that the meaning is: "the law must not be propounded before uninitiated persons." Christian Lassen Indian Archeology, Volume III, Book 2, p. 433 1858 edition.
[3] The fourth doctrine of Porphyry, which is intimately related to the Indian, is that through holy living and the contemplation of God the highest goal of philosophy, communion with God, is attained. While all schools of Indian philosophy generally agree with this doctrine, that of Porphyry comes closest to that of Vedanta. Brahma or the divine opens up to a person who has recognized the universe through devotion and piety (see Muṇḍaka-Upaniṣada I. 1.9 in Roër's edition, p. 271). In the closest connection with the high value that Porphyry attaches to the possession of the highest knowledge stands his regulation not to impart the doctrine to the uninitiated and not to speak of it in public meetings. Already in the oldest writings of the Indians we find in accordance with this the provision that the divine science may only be communicated to properly gifted students and initiates.
