Again, to preach the people
biased towards shubha karmas, it is told:
Gatha
154 : Those Jivas who do not know reality, i.e. do not experience the real
knowledge form soul, they adore punya out of ignorance, i.e. believe it to be
beneficial.
How is
that Punya ?– cause for transmigration.
How
are those Jivas? – Without knowing the knowledge form soul as the basis for
Moksha, they believe Punya only as the basis for Moksha.
Commentary
: In
this world there are so many Jivas who are desirous of realization of soul achieved
through destruction of all karmas i.e. self realization in Moksha form. For
this they take the vow of the samayasara form samayik conduct which is of the
form of concentration in the real knowledge of the nature of right
knowledge-belief-conduct. However since they do not have the capability to
overcome the difficult path of karmas, therefore do not realise the true nature
of soul of the form of samayik conduct which leads to real knowledge. Although
they abstain from gross level karmas of the form of obsessive manifestations,
they still manifest in grossly purified karma form. This is so because they are
satisfied by the high or low intensity of the experience of the karmas.
Although they have discarded
the grossly experienced obsessions form karmakand (activities of karma) having
only gross objectives. But they have not discarded the entire karmakand from
its root. Therefore out of their own ignorance they have decided only ashubha
karmas as the basis for bondage. Thus they treat shubha karmas of fasting, abstinence,
virtues and penances as basis for Moksha without realizing it to be cause for
bondage. Therefore they never attain reality.
Explanation
: In
this world so many people discard the gross level obsessions form manifestation
in karmas believing it to be cause for bondage. Still they manifest in gross
level purified karmas. They believe in
the intensity of karmas being high or low as the basis for bondage or
Moksha respectively. They do not realise that the basis for Moksha is being
within self totally devoid of karmas. Therefore discarding ashubha karmas they accept shubha karmas of
the fasting, abstinence,virtues,penance as basis for Moksha. Still in spite of
practicing fasting etc. those people are ignorant only, since they do not
realise the form of reality.
Now those Jivas ignorant of
reality are guided to the path of reality leading to Moksha:
Gatha
155: Right belief in Jivas and other
substances is Samyaktva. Knowing those Jivas and other substances is Gyan.
Abstaining from ragas is Tyag which is Charitra (conduct). This alone is path
to Moksha.
Commenatary
: The
basis for Moksha is clearly Samyakdarshan-Gyan-Charitra. There knowing or
manifesting with the right type of
belief in Jivas and other substances is Samyakdarshan; in the same way the
right knowledge of Jivas and other substances and manifesting of knowledge in that manner is SamyakGyan.
Abstention from ragas i.e. the manifesting of knowledge in that manner is
SamyakCharitra.
In this way all the three
SamyakDarshan-Gyan-Charitra are realized in the manifestation of knowledge.
Therefore in reality knowledge itself is established as the basis for Moksha.
Explanation: Extraordinary
nature of soul is knowledge only. Here in this chapter the description is with
primacy of knowledge only ; therefore all the three
Samyakdarshan-Gyan-Cahritra are
manifestation of knowledge only- by saying so knowledge alone is called as the
basis for Moksha. Also from the aspect of undifferentiated view that ‘knowledge
is soul’ –there is nothing wrong in saying so.
Now Karmas being different
from the real basis of Moksha are negated:
Gatha
156: Pandits(experts) practice Vyavahara discarding the subject of Nishchaya
naya. However those saints who are dependent on the real nature of self, they
alone are able to destroy the karmas. Those who practice Vyavahara alone cannot
destroy the karmas.
Commentary: Some
people believe that the basis for Moksha is different from the real cause for
Moksha. In their view fasting, penances etc. shubha karmas alone are cause for
Moksha. However believing this to be basis of Moksha has been absolutely
negated because this establishes nature of other dravyas to be cause of Moksha
but such nature does not result in manifestation of knowledge. In reality the
manifestation of knowledge is not of the type of shubha or ashubha form because
in reality the cause for Moksha is manifestation in own dravya nature form which
alone causes the manifestation of knowledge.
Explanation
: Moksha
is attained by the soul therefore its cause also should be nature of soul. If
nature of other dravya be the cause of Moksha then how can that be cause for Moksha of soul? –this is the
view of the Nishchaya naya. Since shubha karma is nature of pudgala dravya ,
therefore it cannot be cause for Moksha of soul. Knowledge is nature of soul
hence that alone can really be cause of Moksha.
The same is described in two
kalash told next:
Shloka
106: Manifestation in the nature of knowledge alone is knowledge and that
alone is cause for Moksha since knowledge is the nature of the soul.
Shloka
107: Manifestation in the nature of karma form is not knowledge. Therefore
manifestation in karma form is not cause for moksha since karma has the nature
of other dravyas.
Explanation
: Moksha
is attained by soul, therefore the nature of soul alone is cause for Moksha.
Knowledge is nature of soul hence that alone is cause for Moksha. Karma is
nature of other dravya form pudgala, hence that is not the cause for Moksha of
soul- this is definite.
Now as prelude to next gatha
this kalash is stated:
Shloka
108: Karma is the cause for obscuration of the reasons for attaining Moksha.
It is itself of the nature of bondage and it has the nature of obscuring the
reasons for Moksha; thus with three arguments karmas are negated.
Now the same meaning is
established in the following gathas. Firstly karmas are established as cause
for obscuration of darshan-gyan-charitra which lead to Moksha.
Gatha
157 : Just as whiteness of a garment gets destroyed, obscured in conjunction
with dirt; in the same way the samyaktva property of soul gets obscured by
pervasion of impurity of the form of
Mithyatva – know this.
Gatha
158: Just as white nature of garment gets obscured in conjunction with dirt;
in the same way the knowing nature of soul gets obscured by pervasion of impurity
of the form of ignorance – know this.
Gatha
159: Just as white nature of garment gets obscured in conjunction with dirt;
in the same way the conduct property of the soul gets obscured by pervasion of
impurity of the form of passions – know this.
Commentary
: The samyaktva nature of knowledge is the cause for
Moksha. This samyaktva gets hidden/ obscured by pervasion of impurity of
Mithyatva karma which is of the nature
of other bhava. Just as a white garment loses its natural whiteness due to
pervasion of other bhava form dirt or colour.
The knowing nature of knowledge is the cause for Moksha. This
knowledge gets hidden/obscured by the pervasion of impurity of other bhava form
ignorance. Just as a white garment loses its natural whiteness due to pervasion
of other bhava form dirt or colour.
In the same way the conduct
nature of knowledge is the cause for Moksha. This conduct gets hidden/obscured by the pervasion of impurity
of other bhava form passions. Just as a white garment loses its natural
whiteness due to pervasion of other bhava form dirt or colour.
In this manner karmas
responsible for obscuration of samyakdarshan-gyan-charitra which lead to Moksha
are negated.
Explanation: The
manifestation of knowledge in the form of Samyakdarshan-gyan-charitra leading
to Moksha is obscured by karmas of the nature of Mithyatva-ignorance-passions.
These karmas obscure the bhavas which are causes of Moksha; hence they are
negated here.
Now karma itself is of the
nature of bondage is established:
Gatha
160 : The soul has the nature of knowing & seeing all. Even then due to obscuration with dirt of
karmas being pervaded with, it has resulted in worldly form. Therefore he does
not know all totally.
Commentary
: This
soul of the nature of knowledge. Due to his own nature of knowing, he has the
capability of knowing the entire world i.e. all substances in specific-general manner. Even then due to
his own guilty efforts of delusions from eternal times, he is obscured/pervaded
with impurity of the form of karmas thus he is corrupted. Due to this reason,
in the state of bondage, he does not realise his own nature of knowing all knowables
in every possible way. Therefore he is
continuing in the ignorant form himself; with this it emerges that karma itself
is of the nature of bondage; therefore knowing karmas themselves to be of the nature of bondage they
have been negated here.
Explanation
: Here
the Gyan(knowledge) word has been used for soul itself. This knowledge has the
nature of knowing & seeing all but from beginingless time he himself is
guilty hence karmas are bonded and he is obscured with them. Thus without
knowing his own real nature he remains in ignorant form and continues thus. Therefore
karmas are bonded automatically. He himself does not go to acquire and bond
with them. He himself manifests in the form of ignorance and karmas themselves
manifest in bondage form. Therefore karmas are negated here.
Now the nature of karmas
which obscure the nature of samyakdarshan-gyan-charitra which lead to Moksha is
described. Not permitting the causes of Moksha to reveal themselves is the
nature of obscuration of karmas:
Gatha
161: Jinavardeo has told that
Samyaktva is blocked i.e. obscured by Mithyatva. Due to its fruition Jiva
becomes Mithyadrishti- know thus.
Gatha
162: Jinavardeo has tolf that knowledge is blocked i.e. obscured by
ignorance. Due to its fruition Jiva becomes ignorant –know thus.
Gatha
163: Jinavardeo had told that conduct is blocked i.e. obscured by passions.
Due to their fruition Jiva loses
restraint (conduct) – know thus.
Commentary
: Samyaktva
is causal nature for attaining Moksha which gets blocked i.e. obscured due to
Mithyatva which itself is Karma. Therefore with its fruition the knowledge is
deluded.
Knowledge is causal nature
for attaining Moksha which gets blocked i.e. obscured due to ignorance which
itself is Karma. Therefore with its fruition the knowledge becomes ignorant.
Conduct is causal nature for
attaining Moksha which gets blocked i.e. obscured due to passions which
themselves are Karmas. Therefore with their fruition the knowledge loses
restraint.
In this manner karmas have
property of obscuring the samyakdarshan-gyan-charitra which are causal nature
for attaining Moksha, hence karmas are negated here.
Explanation
: Knowledge
has the property of Samyakdarshan-gyan-charitra which are causal nature for
attaining Moksha. These three have opponent karmas of the form of delusion,
ignorance and passions which do not permit them to reveal themselves. Therefore
karmas are negated since they have the property of obscuring the causal natures
for Moksha. Ashubha karmas are well known for being cause for blocking Moksha
but even shubha karmas are also of the form of bondage hence even shubha karmas
are negated in general form of karmas.
Now the same meaning is
described in next kalash:
Shloka
109 : For the person desirous of Moksha, all karmas are discardable.
Therefore once all karmas are discarded then the question does not arise of
distinguishing punya or pap amongst them. – in general form of karmas both get
included. Thus after discarding all karmas the knowledge manifests in the
natural form of samyaktva etc. Therefore that knowledge which is causal nature
of samyakdarshan-gyan-charitra whose qualities are contrary to karmas ,
automatically get generated without fail.
Explanation
: When knowledge appears after destoying karmas,
which is of the nature of causal agent
for Moksha, then who can block it ?
Now a doubt arises that so
long as karmas are fructifying for Avirat Samyakdrishti , then how can
knowledge be cause for Moksha? How can karmas and knowledge coexist together? –
this doubt is answered in the next kalash:
Sloka
110 : So long as there is fruition of karmas and knowledge does not have
total detachment ; till then karmas and knowledge are said to coexist together,
there is no harm in it. However it should be known that whatever karmas are
fructified in the soul which are beyond control of the soul, they are cause for bondage only. The
cause for Moksha is true knowledge only.
How is that knowledge? – Which is devoid of
all karmas i.e. there is no ownership of the act of performing karmas
Explanation
: So
long as there is fruition of karmas, till then karmas perform in their own way
and there knowledge also does its own job. There is no problem in coexistence
of knowledge and karmas together in the same soul. There is no opposition
between general karmas and knowledge, unlike that between Mithya Gyan and
samyak Gyan.
Now the naya differentiation
between karma and gyan is explained:
Shloka
111: Those who eagerly resort to karma naya and are biased towards it, they
are sunk because they do not know the knowledge at all. Those who are desirous
of gyan naya and are biased in favour of it, they also are sunk since they have
discarded all kriyakand ( activities pertaining to conduct like fasting, prayer
etc.) and becoming indiscriminate or negligent they are not much active towards realizing self.
However those who do not indulge in karmas and are actively engaged in knowing
self and are not negligent either; being enthusiastic in realizing self, they float over the entire
universe.
Explanation: Here
having singularly exclusive opinion is negated because such onesided opinon
itself is Mithyadarshan.
Those Jivas, who do not know
the real soul of the nature of knowledge and are indulgent actively in the pomp&show of vyavahara kriyakand
of darshan-gyan-charitra believing it to
be path to Moksha, are biased towards it, - such biased people in favour of
karma naya are not aware of knowledge at all and are engaged meaninglessly in
karma naya; they sink in the worldly ocean.
Further those Jivas, who do
not know the real nature of the soul and either by following the advice of
Mithyadrishti people having one sided view or by imagining themselves
internally the nature of knowledge incorrectly, they indulge in it. They
discard the vyavahara kriyakand of darshan-gyan-charitra believing it to be
useless. Those who are biased towards gyan naya , they also sink in the worldly
ocean, because they have discarded the external kriyakand and are indulgent
without restraints, and do not make much effort of self realization.
Therefore those Jivas, who
have given up biased opinions and are actively engaged in gyan naya and have
given up kriyakand, however till such time they cannot be stationary in
the knowing self, to avoid ashubha karma they indulge in shubha kriyakand as a
means to realise themselves. Those Jivas destroy the karmas and are liberated from
the world and reside over the top of the universe- know thus.
Now concluding the punya pap
adhikar, the glory of gyan is described:
Shloka
112: This flame of knowledge pervades everywhere revealing itself with
magnificence.
How
is that flame of knowledge? - Which has started frolicking with its highest
glory the Keval gyan which has appeared instantaneously. Here it should be
understood that so long as the samyakdrishti is chhadmastha (belonging up to 12th gunasthana ), till then the knowledge
consorts with the highest glory of keval
gyan indirectly with the recourse of shuddha naya and it turns direct after
acquiring keval gyan.
And
how is it ? – Which has destroyed the darkness of ignorance.
How
that flame of knowledge has appeared ? – By destroying all the shubha ashubha
karmas from their roots by means of virya Shakti ( strength of efforts).
How
is that karma ? – Which makes the delusion of shubha and ashubha karmas keep
dancing; which is generated out of the
intoxification of Moha form liquor.
Explanation: The
flame of knowledge illuminates in its complete gloryin its natural form, after
destroying the knowledge deluding opposite karmas which keeps dancing by
creating divisions (of karmas), with its great power.
Here it should be realized
that although karmas are of one type in general, even so they appeared
differently in the disguised form of shubha and ashubha karmas on the stage. When the knowledge identified
them as really the same, then karmas exited the stage and the knowledge was
illuminated with its great magnificence.- Know thus.
In this manner karma was
dancing on the stage in two disguises of punya and pap. When knowledge
identified them as same karma then karma exited reverting to its original form
and the knowledge kept on dancing.
Now the translator adds:
The ignorant Jiva argues
that on account of the support (base), cause, nature and experience – from
aspect of these four differences the punya and pap are different i.e. the base,
cause, nature and experience of punya are different from those of pap. The
shubha and ashubha bondage resulting due to them are also different i.e. the
shubha bondage is cause for pleasures while ashubha bondage is cause for pains.
After revelation of right
knowledge , both punya and pap appear to be the same. The wise people consider
both punya and pap from the view point of support, cause, nature and experience
as of same nature and both are understood to be cause for bondage. – This is
the reason that the Munis following the dictates of Jina Bhagawan discard punya
and pap and proceed towards Moksha.
This completes 163 gathas
and 112 kalashs.
This concludes the third
chapter of punya pap adhikar.
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