The forms of agyan chetna are described by means of Gathas:
Gatha 387: The soul which experiencing the fruition of karmas ,
believes the karma phal to be his own; he binds again and again with the eight
types of gyanavarana etc. karmas as
future seeds of misery.
Gatha 388: The soul which experiencing the fruition of karmas ,
knows the karma phal as ‘this is done by me’; he too binds again with
the eight types of gyanavarana etc. karmas
as future seeds of misery.
Gatha 389: The soul which experiencing the fruition of karmas
feels happiness and unhappiness, that conscious soul also binds again with the eight types of gyanavarana
etc. karmas as future seeds of misery.
Commentary: The one who feels, experiences, believes the bhavas
other than those of knowledge as ‘ this is myself’, that is Agyan Chetna which
is of two types: Karma chetna and Karma phal chetna. There the one who feels, experiences, believes the
bhavas other than those of knowledge as ‘I do these’, that is Karma chetna. The
one who feels, experiences, believes the bhavas other than those of knowledge
as ‘I enjoy/experience them’ that is
kama phal chetna.
Both
types of Agyan chetna are seeds of of
transmigration since seeds of the world are eight types of gyanavarana etc.
karmas and their seed is this agyan chetna which causes karma bondage and
generation. Therefore the people desirous of Moksha should undertake
destruction of agyan chetna by detachment towards all the karmas. This is
carried out by having bhavna (consideration) of giving them up, with bhavna of
discarding them being played again and again in the mind and with that the
bhavna of detachment towards all karma phal (results of karmas) is undertaken
in a similar way. Lastly only the
natural gyan chetna should be practiced
continuously.
Here
firstly the bhavna of detachment towards all karmas is replayed, which is done
by means of the kalash next-
Shloka 225: Past-future-present, I discard the karmas
pertaining to all the three periods by
means of Krita-karita-Anumodna ( doing- getting it done- seconding the deed) as
well as mind-speech-body and take recourse to highest karma free state ; in
this manner the Gyani takes vow to discard all the karmas.
Now,
for the purpose of discarding all the karmas in the aspect of
Krita-Karita-Anumodana (doing-getting it done- seconding the deed) and
mind-speech-body there are 49 combinations each which are possible.Firstly the
49 combinations related to discarding of past karmas, known as Pratikraman are
described:
Pratikraman-
The one engaged in Pratikraman says that
[
This part is taken from the “Samayasar” published from Sonegarh]
1.
Whatever pap karmas which I had
undertaken in the past, got them done by asking others, seconded others doing
the same, by mind-speech-body; all that pap karmas be Mithya (null and void/ I
do not have attachment towards them).
2. Whatever pap karmas which I did in the past,
got them done, seconded others doing the same by mind-speech; all that pap
karmas be Mithya.
3.
Whatever pap karmas which I did in the past, got them done, seconded others
doing the same by mind-body; all that pap karmas be Mithya.
4.
Whatever pap karmas which I did in the past, got them done, seconded others
doing the same by speech-body; all that pap karmas be Mithya.
5.
Whatever pap karmas which I did in the past, got them done, seconded others
doing the same by mind; all that pap karmas be Mithya.
6.
Whatever pap karmas which I did in the past, got them done, seconded others
doing the same by speech; all that pap karmas be Mithya.
7.
Whatever pap karmas which I did in the past, got them done, seconded others
doing the same by body; all that pap karmas be Mithya.
8.
Whatever pap karmas which I did in the
past, got them done, by mind-speech-body; all that pap karmas be Mithya.
9.
Whatever pap karmas which I did in the past, seconded others doing the same by
mind-speech-body; all that pap karmas be Mithya.
10.
Whatever pap karmas which I got done, seconded others doing the same by
mind-speech-body; all that pap karmas be Mithya.
11.
Whatever pap karmas which I did in the past,
got them done by mind-speech; all that pap karmas be Mithya.
12.
Whatever pap karmas which I did in the past, seconded others doing the same by
mind-speech; all that pap karmas be Mithya.
13.
Whatever pap karmas which I got them done, seconded others doing the same by
mind-speech; all that pap karmas be Mithya.
14.
Whatever pap karmas which I did in the past, got them done by mind-body; all
that pap karmas be Mithya.
15.
Whatever pap karmas which I did in the past, seconded others doing the same by
mind-body; all that pap karmas be Mithya.
16.
Whatever pap karmas which I got them done, seconded others doing the same by
mind-body; all that pap karmas be Mithya.
17.
Whatever pap karmas which I did in the past, got them done by speech-body; all
that pap karmas be Mithya.
18.
Whatever pap karmas which I did in the past, seconded others doing the same by
speech-body; all that pap karmas be Mithya.
19.
Whatever pap karmas which I got them done, seconded others doing the same by
speech-body; all that pap karmas be Mithya.
20.
Whatever pap karmas which I did in the past, got them done by mind; all that
pap karmas be Mithya.
21.
Whatever pap karmas which I did in the past, seconded others doing the same by
mind; all that pap karmas be Mithya.
22.
Whatever pap karmas which I got them done, seconded others doing the same by
mind; all that pap karmas be Mithya.
23.
Whatever pap karmas which I did in the past, got them done by speech; all that
pap karmas be Mithya.
24.
Whatever pap karmas which I did in the past, seconded others doing the same by
speech; all that pap karmas be Mithya.
25.
Whatever pap karmas which I got them done, seconded others doing the same by
speech; all that pap karmas be Mithya.
26.
Whatever pap karmas which I did in the past, got them done by body; all that
pap karmas be Mithya.
27.
Whatever pap karmas which I did in the past, seconded others doing the same by
body; all that pap karmas be Mithya.
28.
Whatever pap karmas which I got them done, seconded others doing the same by
body; all that pap karmas be Mithya.
29.
Whatever pap karmas which I did in the past by mind-speech-body; all that pap
karmas be Mithya.
30.
Whatever pap karmas which I got them done by mind-speech-body; all that pap
karmas be Mithya.
31.
Whatever pap karmas which I seconded others doing the same by mind-speech-body;
all that pap karmas be Mithya.
32.
Whatever pap karmas which I did in the past by mind-speech; all that pap karmas
be Mithya.
33.
Whatever pap karmas which I got them done by mind-speech; all that pap karmas
be Mithya.
34.
Whatever pap karmas which I seconded others doing the same by mind-speech; all
that pap karmas be Mithya.
35.
Whatever pap karmas which I did in the past by mind- body; all that pap karmas
be Mithya.
36.
Whatever pap karmas which I got them done by mind- body; all that pap karmas be
Mithya.
37.
Whatever pap karmas which I seconded others doing the same by mind- body; all
that pap karmas be Mithya.
38.
Whatever pap karmas which I did in the past by speech-body; all that pap karmas
be Mithya.
39.
Whatever pap karmas which I got them done by speech-body; all that pap karmas
be Mithya.
40.
Whatever pap karmas which I seconded others doing the same by speech-body; all
that pap karmas be Mithya.
41.
Whatever pap karmas which I did in the past by mind; all that pap karmas be
Mithya.
42.
Whatever pap karmas which I got them done by mind; all that pap karmas be
Mithya.
43.
Whatever pap karmas which I seconded others doing the same by mind; all that
pap karmas be Mithya.
44.
Whatever pap karmas which I did in the past by speech; all that pap karmas be
Mithya.
45.
Whatever pap karmas which I got them done by speech; all that pap karmas be
Mithya.
46.
Whatever pap karmas which I seconded others doing the same by speech; all that
pap karmas be Mithya.
47.
Whatever pap karmas which I did in the past by body; all that pap karmas be
Mithya.
48.
Whatever pap karmas which I got them done by body; all that pap karmas be
Mithya.
49.
Whatever pap karmas which I seconded others doing the same body; all that pap
karmas be Mithya.
Same
is stated by the next kalash-
Shloka 226: Gyani feels that the karmas I had indulged in due
to ignorance or Moha in the past, by
carrying out Pratikraman for them, I manifest continuously in the conscious
form soul devoid of all karmas by myself.
Explanation:
By carrying out Pratikraman in the form of 49
combinations of all the karmas indulged in the past by declaring them Mithya,
the Gyani immerses himself in the knowledge form soul and continuously
experiences it; that is the procedure for the same. The purpose of calling them
Mithya is as follows- Just as somebody had earned and accumulated money and
kept it in the house.
Later he gave up desire for the same and had no intention
of enjoying it, then whatever was earned is also same as not earned. In the same way, the karmas were
bonded earlier and later knowing them to be detrimental he gave up oneness
towards them, thus he does not care for its fruition, therefore whatever was
bonded is also same as not bonded thus is Mithya – so it should be known.
In
this way the procedure for Pratikraman is concluded.
Now Alochana is described.
Alochana –
The one engaged in Alochana says that
1.
I do not indulge in karmas (at present), I do not get it done, and I do not
second others doing it, by mind-speech-body.
2. I do not indulge in karmas (at present), I do
not get it done, and I do not second others doing it, by mind-speech.
3.
I do not indulge in karmas (at present), I do not get it done, and I do not
second others doing it, by mind -body.
4. I do not indulge in karmas (at present), I do
not get it done, and I do not second others doing it, by speech-body.
5.
I do not indulge in karmas (at present), I do not get it done, and I do not
second others doing it, by mind.
6.
I do not indulge in karmas (at present), I do not get it done, and I do not
second others doing it, by speech.
7.
I do not indulge in karmas (at present), I do not get it done, and I do not
second others doing it, by body.
8.
I do not indulge in karmas (at present), I do not get it done, by
mind-speech-body.
9.
I do not indulge in karmas (at present), and I do not second others doing it,
by mind-speech-body.
10.
I do not get it done, and I do not second others doing it, by mind-speech-body.
11.
I do not indulge in karmas (at present), I do not get it done by mind-speech.
12.
I do not indulge in karmas (at present), and I do not second others doing it,
by mind-speech.
13.
I do not get it done, and I do not second others doing it, by mind-speech.
14.
I do not indulge in karmas (at present), I do not get it done, by mind- body.
15.
I do not indulge in karmas (at present), and I do not second others doing it,
by mind -body.
16.
I do not get it done, and I do not second others doing it, by mind- body.
17.
I do not indulge in karmas (at present), I do not get it done, by speech-body.
18.
I do not indulge in karmas (at present), and I do not second others doing it,
by speech-body.
19.
I do not get it done, and I do not second others doin it, by speech-body.
20.
I do not indulge in karmas (at present), I do not get it done, by mind.
21.
I do not indulge in karmas (at present), I do not get it done, by mind.
22.
I do not get it done, and I do not second others doing it, by mind.
23.
I do not indulge in karmas (at present), I do not get it doneby speech.
24.
I do not indulge in karmas (at present), and I do not second others doing it,
by speech.
25.
I do not get it done, and I do not second others doing it, by speech.
26.
I do not indulge in karmas (at present), I do not get it done, by body.
27.
I do not indulge in karmas (at present), and I do not second others doing it,
by body.
28.
I do not get it done, and I do not second others doing it, by body.
29.
I do not indulge in karmas (at present) by mind-speech-body.
30.
I do not get it done by mind-speech-body.
31.
I do not second others doing it, by mind-speech-body.
32.
I do not indulge in karmas (at present) by mind-speech.
33.
I do not get it done by mind-speech.
34.
I do not second others doing it by mind-speech.
35.
I do not indulge in karmas (at present) by mind- body.
36.
I do not get it done by mind -body.
37.
I do not second others doing it by mind -body.
38.
I do not indulge in karmas (at present) by speech-body.
39.
I do not get it done by speech-body.
40.
I do not second others doing it, by speech-body.
41.
I do not indulge in karmas (at present) by mind.
42.
I do not get it doneby mind.
43.
I do not second others doing it, by mind.
44.
I do not indulge in karmas (at present) by speech.
45.
I do not get it doneby speech.
46.
I do not second others doing it by speech.
47.
I do not indulge in karmas (at present) by body.
48.
I do not get it done by body.
49.
I do not second others doing it by body.
( Thus 49 combinations are stated in Alochana
similar to Pratikraman)
Same
is stated by the kalash next-
Shloka 227: The one adopting Nishchaya Charitra says that by
carrying out Alochana of the fructified karmas at the present time due to the
influence of Moha, I immerse myself in the conscious soul devoid of all karmas
by myself and stay continuously.
Explanation:
The fruition of karmas occur in the present times.
The Gyani considers regarding them in this manner- This is the work of the
karmas accrued by myself in the past and not mine, I am not its doer. I am pure
consciousness form soul which manifests in the form of darshan-gyan. As per
that I am only knower-observer of the karmas being fructified, I manifest in my
own form only- experiencing in this manner only is Nishchaya Charitra.
Thus
the procedure for Alochana is concluded.
Now
the procedure for Pratyakhyan is described.
Pratyakhyan - The one engaged in Pratyakhyan says that
1.
I will not indulge in karmas (in future), I will not get it done, and I
will not second others doing it, by
mind-speech-body.
2. I will not indulge in karmas (in future), I
will not get it done, and I will not second others doing it, by mind-speech.
3.
I will not indulge in karmas (in future), I will not get it done, and I will
not second others doing it, by mind -body.
4. I will not indulge in karmas (in future), I
will not get it done, and I will not second others doing it, by speech-body.
5.
I will not indulge in karmas (in future), I will not get it done, and I will
not second others doing it, by mind.
6.
I will not indulge in karmas (in future), I will not get it done, and I will
not second others doing it, by speech.
7.
I will not indulge in karmas (in future), I will not get it done, and I will
not second others doing it, by body.
8.
I will not indulge in karmas (in future), I will not get it done, by
mind-speech-body.
9.
I will not indulge in karmas (in future), and I will not second others doing
it, by mind-speech-body.
10.
I will not get it done, and I will not second others doing it, by
mind-speech-body.
11.
I will not indulge in karmas (in future), I will not get it done by
mind-speech.
12.
I will not indulge in karmas (in future), and I will not second others doing
it, by mind-speech.
13.
I will not get it done, and I will not second others doing it, by mind-speech.
14.
I will not indulge in karmas (in future), I will not get it done, by mind-
body.
15.
I will not indulge in karmas (in future), and I will not second others doing
it, by mind -body.
16.
I will not get it done, and I will not second others doing it, by mind- body.
17.
I will not indulge in karmas (in future), I will not get it done, by
speech-body.
18.
I will not indulge in karmas (in future), and I will not second others doing
it, by speech-body.
19.
I will not get it done, and I will not second others doin it, by speech-body.
20.
I will not indulge in karmas (in future), I will not get it done, by mind.
21.
I will not indulge in karmas (in future), I will not get it done, by mind.
22.
I will not get it done, and I will not second others doing it, by mind.
23.
I will not indulge in karmas (in future), I will not get it doneby speech.
24.
I will not indulge in karmas (in future), and I will not second others doing
it, by speech.
25.
I will not get it done, and I will not second others doing it, by speech.
26.
I will not indulge in karmas (in future), I will not get it done, by body.
27.
I will not indulge in karmas (in future), and I will not second others doing it,
by body.
28.
I will not get it done, and I will not second others doing it, by body.
29.
I will not indulge in karmas (in future) by mind-speech-body.
30.
I will not get it done by mind-speech-body.
31.
I will not second others doing it, by mind-speech-body.
32.
I will not indulge in karmas (in future) by mind-speech.
33.
I will not get it done by mind-speech.
34.
I will not second others doing it by mind-speech.
35.
I will not indulge in karmas (in future) by mind- body.
36.
I will not get it done by mind -body.
37.
I will not second others doing it by mind -body.
38.
I will not indulge in karmas (in future) by speech-body.
39.
I will not get it done by speech-body.
40.
I will not second others doing it, by speech-body.
41.
I will not indulge in karmas (in future) by mind.
42.
I will not get it done by mind.
43.
I will not second others doing it, by mind.
44.
I will not indulge in karmas (in future) by speech.
45.
I will not get it done by speech.
46.
I will not second others doing it by speech.
47.
I will not indulge in karmas (in future) by body.
48.
I will not get it done by body.
49.
I will not second others doing it by body.
( Thus 49 combinations are stated in
Pratyakhyan similar to Pratikraman)
Same
is stated by the kalash next-
Shloka 228: The Gyani
carrying out Pratyakhyan says that by discarding all the future karmas
in the form of Pratyakhyan , thereby destroying Moha – in this form I immerse
myself in consciousness form soul devoid of all karmas by myself and stay there
continuously.
Explanation:
The procedure for Pratyakhyan in Nishchaya Charitra is as follows- To stay
in shuddhopayoga devoid of all karmas in future manifesting in pure
consciousness form self , thereby the Gyani remains in own consciousness form
self by carrying out Prtyakhyan of all the karmas of future.
Here
the purpose should be understood correctly. In practicing Vyavahara Charitra
what all faults are encountered in the vows, they are remedied by Pratikraman,
Alochana, Pratyakhyan. But here the statements are from the aspect of Nishchaya
Charitra. In this case all the karmas of the soul adverse to shuddhopayoga are faults. Gyani
practices Pratikraman, Alochana, Pratyakhyan of all the karmas belonging to all
the three periods. Thus engaged in knowledge-belief of his shuddhopayoga form
soul different from all the karma chetna , practicing to stay stationary within
that, attaining passion less state, climbing the ladder of shreni (gunasthanas), he gets
ready for attaining Keval Gyan- thus is the act of Gyani.
In
this way the procedure of Pratyakhyan is concluded.
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