The
disciple enquires that how does the
soul detaches himself from the other
dravyas and how is it practiced? Acharya replies as follows:
Gatha 34 : The reason by which he realizes and discards all the
other bhavas other than self, i.e. the
substances are “ they are non self” – that knowledge itself is wisdom , that
alone is detachment- one should know this rule. The state of detachment within
the knowledge is Pratyakhyana (detachment) and is nothing else.
Commentary : This knowing
nature dravya- soul is bhagwan by himself. He knows all other bhavas generated
due to the nature of all other dravyas to be different since they do not belong
to his own nature. Therefore he discards them. Thus the knowing one only first
knows and then discards since there is no one else discarding. Therefore the
nature of detachment belongs to the soul only. Once this is decided then at the
time of discarding i.e. detaching self from other bhavas by Pratyakhyan, although
a sense of discarding(being an act) prevails as a fallacy, but if one observes
the reality then the sense of detaching does not prevail within the soul as an
act. The soul is devoid of such a fallacy since he is not devoid of knowledge;
therefore Pratyakhyan is knowledge only-one should realize this.
Explanation : The discarding
of other bhavas by soul is by name sake. He himself is of the nature of
knowledge. Knowing other dravyas as non self, not accepting other bhavas as own
itself is detachment. Knowing in this manner itself is Pratyakhyan, which is
not different from knowledge.
Now
the disciple enquires that “ the knowledge of the knower itself is called
Pratyakhyan” Please elaborate with an example. In reply Acharya describes the example and siddhant in next
gatha :
Gatha 35 : Just as in the world , some person discards others’
objects, thinking that “it’s not mine” ; in the same way the gyani discards all
other bhavas caused by other dravyas as “ these bhavas are not mine”.
Commentary : Imagine a person who had brought a garment from the
house of a washer man belonging to someone else by mistake thinking it to be his own and he was sleeping covering himself with
it. He did not know that the garment
belonged to someone else. But later, some other person came there and pulled
the garment uncovering him and said “wake up, this garment belongs to me which
you have brought by mistake” – when that person told several times like this
then hearing it, and examining the garment for its characteristics “ this garment
belongs to someone else” –with this decision , that person immediately discards
that garment belonging to someone else.
In
the same manner the gyani (soul) has also accepted bhavas belonging to other
dravyas as his own, thus believing them to be one with his soul; unknowingly he
is becoming ignorant. When shri guru alerts him and imparts differentiating
knowledge with the others bhavas and thus make him realise his own self and
tell “wake up, be alert! Your soul is of knowing nature alone. All other bhavas
belong to other dravyas”. Hearing these words of scripture, examining all the features of self and others and thus
ascertaining “I am only knowing nature , all others are others bhavas” ,
therefore that Gyani immediately
discards all others bhavas.
Explanation : So long as
someone believes some other article to be his own by mistake, he feels
ownership of the thing. The moment he
realizes that the object belongs to someone else, then he cannot retain
ownership of the thing at all. It cannot be – this is the rule.
The
same is described by the kalash as follows:
Shloka 29 : Once one disowns other bhavas and before he
returns back to the same misconception again in a short while, the experience of knowing it to be
other bhava immediately appears to prevent it.
Explanation : Here the example
of the discarding the others bhavas is quoted. Before one returns back to same
mistake of treating it as his own, he experiences his own nature as to be
different from all other bhavas. Since it is famous that once something is
known to be “not mine” then there is no attachment towards it.
“How
does this experience lead to the differentiating knowledge with respect to
other bhavas?”- Such a query is answered by describing the method of
differentiating knowledge with respect to Bhavak Bhava i.e. the bhava due to
fruition of moha.
Gatha 36 : Knowing that “ this moha is not at all related to me”
and further knowing that “ I am of the nature of Upayoga only” – such people
are described as not having any attachment to Moha , by the people who know the
Siddhanta as well as nature of self and other substances.
Commentary : Acharya says that I truly know that this Moha is
not at all related to me. How is that Moha ?- It is capable of fructifying in
the form of experience, thereby is of the form of Bhavak generated out of
Pudgala dravya. Why is it not mine ? – Since I am permanently of knowing nature while this is corporeal. In
reality one cannot experience the bhava of others into the bhava of self.
Then
what is known here? By the power of
consciousness based own natural bhava which has the capability of illuminating
all the objects by own self and which has an inexhaustible source of energy, he
knows the godly natured own soul as the real conscious power alone.
Just
as curd and sugar mix together to produce shrikhand in which both curd and
sugar appear as one. Even then they are known differently by the nature of
their tastes being sour and sweet. In the same way, all the dravyas have the
general property of occupying the same physical space and in this manner they
are related and difficult to be distinguished. However by the characteristics
of these dravyas and the different tastes of corporeal and non corporeal
consciousness they are recognized differently. The taste of fruition of Moha
karma is passions etc. which is different from the own natural taste of
consciousness. Therefore I have no attachment towards Moha because the soul is
always one with its own self and resides within its own palace of its own
nature.
In
this way differentiating knowledge is produced to distinguish Bhavak bhava of
Moha karma.
Explanation : This Moha karma
is of the nature of insentient Pudgala dravya. Its fruition is of the form of
corrupt impure bhavas. Thus its bhava is corrupted pudgala nature which is the
Bhava of the Bhavak. When it is experienced by the upayoga of consciousness
then the upayoga also becomes corrupted into the form of passions and appears
impure. Once the differentiating knowledge is generated that the manifestation
of nature of consciousness is only in
the form of knowing and seeing form upayoga, and the corruption is only passions
form Moha , therefore it is due to dravya karma form insentient pudgala - then one distinguishes with the bhavak
bhava i.e. Moha karma of dravya nature
and the soul remains within his own conscious nature.
The
same is stated by the following kalash:
Shloka 30 : I experience my own nature by myself in this
world. How is my nature? Everywhere i.e.
all parts are filled with the elixir of manifestation of consciousness;
therefore this Moha has no relationship to me. It is not related, not related.
I am a block of pure consciousness i.e. a wealth of illuminating rays of
conscious matter. In this manner the Gyani experiences the differentiating
knowledge with respect to Bhavak bhava.
Although
in this gatha only Moha has been named but, this should be described by
replacing Moha with 16 subjects namely : attachment, aversion, anger, pride,
deceit, greed, karma, nokarma, mind, speech, body,( these 11) and five senses
namely hearing, vision, smell, taste, touch and then considered similarly for
others.
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