Now
it is told that consciousness has its own bhava of the conscious form while all
other bhavas are others. Hence the conscious bhava is acceptable while other
bhavas are rejectable. – This is described in next gatha, which is announced by
means of next kalash:
Shloka 184: Consciosuness has only the bhava of conscious
nature and all other bhavas are clearly others hence only the conscious bhavas
are acceptable while all other bhavas are discardable.
Same
message is given in next gatha:
Gatha 300: Gyani, knowing his own nature and knowing all others’
bhavas ‘these are mine’- how can he make such statement? - the Gyani pandit would never say so. How is
the Gyani? – Knowing his pure soul he is stationary within it.
Commentary: The person
who has become gyani by means of the intelligence to separate the soul and
others by means of their own definite characteistics , that person definitely
knows the conscious form own bhava to be his own while all other bhavas are
others. – knowing this how can he say that ‘ these bhavas are mine’ for the
bhavas of others. – Gyani cannot say so since definitely between self and
others the relationship of oneness is impossible. Therefore only conscious
bhava is acceptable while all other bhavas are discardable- this is the
principle.
Explanation:
In the world it is the rule that the logical person
does not call others’ property to be his own. In the same way the samyakgyani
does not accept all other dravyas as his own and accepts his own bhavas only as
his own.
Same
is described by next kalash:
Shloka 185: Those whose conduct of consciousness is bright
and most superior- such people desirous of Moksha should follow this principle,
“ I am always pure consciousness form bright flame only, and all these several
kind of bhavas of different nature are not myself, since they all are other
dravyas for me.”
Explanation: It
is simple.
Now
is it told that the one who accepts the other dravya is a criminal, gets bonded
and the one who is satisfied with own dravya, is without guilt and is not
bonded. – this is described by the next kalash:
Shloka 186: The one who accepts other dravyas is guilty and
gets bonded. The one who is satisfied with his own dravya in the form of
samvar, he does not accept other dravyas and is guilt free, does not get
bonded.
This
is described in next gatha by means of an example:
Gatha 301: The person who indulges in criminal acts e.g. theft
etc., he moves around with a doubt that ‘he is thief’ – knowing this someone
may arrest me ; in this manner with this concern he moves around in the world.
Gatha 302: However the person who has not indulged in any
criminal act, he moves in the world without concern. He is never worried about
getting arrested.
Gatha 303: In the same way if I am guilty then I have concern
that ‘ I will be bonded’ such is the
concern of the soul; however if I am guiltfree then I am without concern i.e. ‘I will not be bonded’. In this manner
the gyani contemplates.
Commentary: Just as in
this world, the person who has commited “ theft of other’s dravya” – criminal
act of such nature, he only is worried about getting arrested but the one who
has not done such a crime has no concern at all. In the same way, the soul who
being impure has indulged in “taking of other’s dravya” –crimimnal act of such
nature, he only is worried about getting bonded but the soul who being pure has
not commited such an act, has no concern – such is the rule. Therefore always
one should discard all bhavas of other’s dravya and be one with pure soul- in
doing so only he is guilt free.
Explanation:
Just as someone who commits a crime such as theft
etc. only is concerned about being arrested. Why should a non criminal have
such concern? In the same way the soul which indulges in the crime of accepting
other’s dravya then he has concern of being bonded. If he experiences himself
to be pure and does not accept other’s dravya then why should he have concern
of being bonded? Therefore discarding other’s dravya, being one with pure soul
only causes being guilt free.
Now
it is enquired that what is that crime? In reply the nature of crime is
described:
Gatha 304: Sansiddhi, Radh, Siddha, Sadhit, Aradhit – all these
words imply the same meaning. Hence the consciousness form soul, who is devoid
of Radh (guilt free), that soul is Aparadh (guilty).
Gatha 305: But the soul who is not Aparadh (guilty) is Niraparadh
(guilt free) ; he is unconcerned, without fear. Knowing self to be “ I am
(soul)” – knowing thus he always
manifests in worshipful form.
Commentary: Discarding other dravyas, the effort for attaining
purity of soul is called Radh (guilt free). The consciousness form soul which
has moved away from making efforts for purity of soul, that soul is called
Aparadh (guilty). Or, the same is described in another way – the bhava which is
devoid of Radh (guilt free), that bhava
is called Aparadh (guilty). Hence the soul which is accompanied with
Aparadh , that soul is Saparadh (guilty). Such a soul with the acceptance of other dravya, with the lack of effort
for attaining purity of soul, with the concern for bondage present, due to his
own impurity he is non worshipful i.e. does not worship (the soul).
The
soul which is devoid of guilt is Niraparadh, he has discarded the acceptance of
all the other dravyas and is making efforts for attaining purity of soul, thus
without concern for being bonded, he manifests with a surety that ‘I am pure
soul only with the characteristics of Upayoga’. In this manner that soul always
manifests worshipful of efforts for attaining pure soul, therefore he is
worshipful only.
Explanation:
Sansiddhi, Radh, Siddha, Sadhit, Aradhit – The
meaning of these words is the same. Here the meaning of word Radh is efforts for
attainment of pure soul hence those who do not have it, that soul is
Saparadh (guilty)and those who have it are Niraparadh (gulit free). Those who
are guilty are filled with doubt hence they are non worshipful. Those who are
guilt free, when they are immersed in their Upayoga without having doubts, then
they do not have concern for bondage and they are worshipful of true worship of
unity of samyakdarshan-gyan-charitra.
Same
is described by the kalash next:
Shloka 187: The soul which is guilty continuously bonds with
infinite pudgala permanu form karmas and
the one which is not guilty never touches the bondage. The soul which is
guilty, he experiences the soul impurely as a rule and is guilty only. The non
guilty soul experiences the pure soul in the right way.
Further Commentary: Now the follower of
Vyavahara naya argues that why should one make effort to experience the pure
soul i.e. why undergo hardship? The soul becomes non guility by the penances of
Pratikraman etc. The non Pratikraman etc. of guilty do not cleanse his guilt,
hence they are declared as pot of poison. Whereas the Pratikraman etc. of non
guilty are capable of cleansing the guilt hence they are declared as pot of
nectar.
The
same is told in AcharSutra gathas which describe the Vyavahara :
Quote 1: Apratikraman(non repentence), Apratisaran(non
persuit of good), Aparihar(non repudiation), Adharana(non retention), Anivratti(not
discarding), Aninda(non criticism), Agarha(non confession) and Ashuddhi(non
purification)- not carrying out penance for the mistakes commited by these
eight ways is pot of poison.
Quote 2: And Pratikraman(repentance), Pratisaran(persuit of
good), Parihar(repudiation),Dharana(retention), Nivratti(discarding), Ninda(criticism),
Garha(confession) and Shuddhi(purification) – carrying out penance for the
mistakes commited by these eight ways is pot of nectar.
In
this way the follower of Vyavahara naya has argued. In reply, Acharya answers
stating predominantly from aspect of Nishchaya naya:
Gatha 306: Pratikraman, Pratisaran, Parihar, Dharana, Nivratti,
Ninda, Garha and Shuddhi- these eight are pots of poison since they carry the
attitude of doership and that doership
is cause for bondage.
Gatha 307: And Apratikraman, Apratisaran, Aparihar, Adharana,
Anivratti, Aninda, Agarha and Ashuddhi- these eight are pots of nectar since
there the doership is negated i.e. not doing anything; hence they are cause for non
bondage.
Commentary: First of all the normal Apratikraman etc. of the ignorant people are of the nature
of lacking the realization of pure soul, hence being of the criminal kind by
themselves , they are pots of poison only. Hence there is no purpose served in
thinking about them. – they need to be discarded first. Further the dravya
pratikraman etc. as described in Vyavahara Achar Sutra are pots of nectar also due
to their capability of negating the faulty poison of guilt sequentially. Even
so beyond both Pratikraman, Apratikraman etc., those who do not notice a third
state in the form of Apratikraman etc , for them the Vyvahara or dravya
Pratikraman is also pot of poison only , being incapable of carrying out the
intended task of eliminating the faults since it causes bondage only.
Here
the third state of Apratikraman etc. is by itself the realization form of pure
soul i.e. it totally destroys all the guilt
form poison of the nature of mistakes. Therefore it is really pot of nectar
only. Such a state generated in this manner reveres the pot of nectar of vyavahara dravya pratikraman
also. By such third state only the consciousness form soul is made guilt
free. Without such third state the
dravya pratikraman etc. also are offenses only. Hence it establishes that by
the third state of apratikraman etc. only the non offensiveness is attained. By
acquiring that third state only the
dravya pratikraman etc. become meaningful. Hence do not believe that shastras
of Nishchaya naya cause the dravya pratikraman etc. to be discarded.
Then
what do they say? – By dravya pratikraman etc. alone the soul does not get rid
of bondage. In addition to it, some difficult activities are required which are
beyond pratikraman and apratikraman, of the form of apratikraman etc., with the
characteristics of realization of pure
soul. They will be described in this Shastra later. The gatha is as follows:
Quote 3: The one who keeps himself away from the previously
carried out shubha and ashubha karmas of different forms, that soul is
Pratikraman.
The
form of Nishchaya Pratikraman etc. will
be described later in gatha 383-386, there its meaning is also explained in
detail.
Explanation:
The follower of vyavahara naya, in the prelude to
the gatha had told that ‘ by pratikraman etc. the soul is purified of the
guilts, then why should one make effort for realization of pure soul and take
trouble? After purification, it is automatically acquired hence there is no
need to undergo hardship to acquire it.’
Acharya explains to him that dravya
pratikraman etc. only eliminate the defects but the form of pure soul is
pratikraman free. Without taking recourse to it, the dravya pratikraman etc.
are also of the form of defects. They are incapable to eliminating the defects
since vyavahara naya is practiced in Moksha marg along with Nishchaya naya but
Vyavahara alone is not the Moksha marga, it is path to bondage only. Therefore
it is told that Apratikraman of ignorant are anyway pots of poison hence what
is there to talk about them. Even the pratikraman described as part of
Vyavahara charitra are also pots of poison from aspect of Nishchaya naya. Since
soul is free of pratikraman etc. of the form of pure apratikraman etc. – so it
should be known.
Same
is described by the kalash next:
Shloka 188: Here the negligent people who are enjoying
carelessly are criticized who are manifesting negligently taking recourse to
Nishchaya naya alone. By criticism they are instigated to make effort. Thus
those who are manifesting in carefree manner, their carelessness has been
eliminated. Those who are taking recourse to vyavahara and with the support of
other dravyas and dravya pratikraman etc. they are satisfied, their support has
also been removed. They are asked to immerse their consciousness into the soul
only and engage it there. Previously with the support of Vyavahara, the
consciousness was traversing into several activities. Now it is made to
concentrate in the pure soul itself. Till such time that the totally pure dense
knowledge form soul is not realized the
consciousness should stay within its own self, thus the consciousness has been
stabilized- so it should be known.
Now
it is told that Pratikraman etc. have been declared pot of poison from
Nishchaya naya aspect and Apratikraman has been called pot of nectar , but if
someone misunderstands it and giving up pratikraman etc. becomes negligent then
to enlighten him the next kalash is stated:
Shloka 189: O brother! Where Pratikraman itself has been
called pot of poison, there how can Apratikraman be nectar ? Even then why the
jiva is tending to fall downwards being negligent? Why does he not make effort
to climb upwards carefully?
Explanation: Acharya
says that there is no point in talking about the Apratikraman etc. of the
ignorance state. Here the Nishchaya naya is predominant therefore those who
were engaged in shubha activites of dravya pratikraman etc. , their bias has
been removed by describing those activities as pot of poison since they also cause
bondage of karmas. Thus the third state beyond Pratikraman- Apratikraman which
is pure soul form, which is devoid of Pratikraman etc. and where Apratikraman
is described as pot of nectar, preachment is made to climb in that direction.
Here
Pratikraman is described as pot of poison – hearing this those who tend to
become negligent, are told that why the Jiva tends to fall downwards ? Why does
he not climb upwards in third state? Where Pratikraman is described as pot of
poison, there its negation in the form of pot of nectar would be Apratikraman
etc, these should not be misconstrued as Apratikraman of ignorants and they
should be understood to be pure soul form third state.
The
same is described in next kalash:
Shloka 190: The laziness generated out of weight of passions
is called negligence. How can the bhava of laziness filled with negligence be
described as shuddha bhava? Therefore the Muni who remains stationary in the
own nature of the soul, only can attain total purity and shortly he gets rid of
the karma bondage.
Explanation:
Negligence is caused due to weight of passions –
such negligent cannot attain purity of
bhava. The Muni who makes effort to manifest in his own nature, he
attains Moksha by getting purified.
Now
the sequence of attaining liberation is described and Moksha Adhikar is
completed:
Shloka 191: The person
who after discarding all the impurity causing other dravyas definitely ,
becomes stationary and attached in his own dravya ; that person gets free of
all guilts as a rule and destroys all the bondage. With the bright illumination
of his own nature attained by the
purification due to the nectar of consciousness flowing within self , he gets
liberated from karmas.
Explanation: The
person who first of all discards all other dravyas and gets absorbed within his
own nature of the soul, he destroys all the future bondage by becoming free of
the guilt of ragas etc. Then attaining Keval gyan which is ever illuminated ,
getting purified, destroying all karmas he attains Moksha. This is the sequence
of attaining Moksha.
In
this way the Moksha Adhikar is concluded. In its end the glory of auspicious form knowledge is recited by the following kalash:
Shloka 192: Now this knowledge attaining totality appears in
glorious form.
What makes it appear? – By breaking the shackles of karma
bondage the incomparable, indestructible Moksha has appeared.
How does it appear? – Whose natural state of permanently illuminated form is revealed.
And how does it appear? – Singularly pure i.e. there is not even
iota of blemish due to karmas. It has appeared totally pure.
And how does it appear? – Which is weighed with the own
knowledge form bliss making it peaceful and vast. There is no end of it and
there is no perturbation in it.
What does it do after appearing?- Totally immobile , i.e. nothing can shake it
or move it – which is immersed in own glory.
Explanation:
The knowledge which has appeared ; that is with the
destruction of karmas and in the form of Moksha, in abosolute natural pure
state form, which makes the objects of knowledge negligible, which has no end- such illuminated form,
which has no perturbation – such glorious form reveals and immerses within own
glory.
In
this way, on the stage the disguise of Moksha Tatva had appeared. When the knowledge
was revealed then the disguise of Moksha quit the stage.
This
completes Moksha Adhikar with 307 gathas
and 192 shlokas.
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