The gyani is fearless:
9. This soul residing in the body
always knows only the pains and the pleasures. The transit towards the other
loka is on my own, so in reality who
should fear death?
Commentary: The ignorant is Bahiratma, hence residing in this
body he believes that ‘I am happy, I am unhappy, I am dying , I am hungry, I am
thirsty, I am destroyed’. The Antaratma Samyak Drishti believes that – whatever
has taken birth would die. This body is
born out of masses of pudgala paramanus of earth, water, fire, air etc. and
it would get destroyed. I am non corporeal soul of the nature of knowledge which
is never ever destroyed. These hunger, thirst, diseases, cough, fear, pain etc.
belong to pudgala only, I remain their knower. Unnecessarily I treat them as
mine.
This body and myself has the relation of occupying the same
space, even so my nature is knower. The body is insentient, I am non corporeal
, body is corporeal ; I am indivisible one , body is mass of several paramanus;
I am indestructible while body is destructible. Now whatsoever hunger, thirst,
disease etc. are generated in the body, I will remain their knower only since
my nature is knowingness only.
Having ego in others only is ignorance which alone is
Mithyatva. Just as after vacating one house one starts living in another house,
in the same way, I have to move into another body born out of the bondage of
karmas bonded due to my shubha-ashubha bhavas. This does not result in
destruction of my nature. Thus contemplating upon the reality, who would be
fearful of death?
The Samadhi Maran provides
happiness:
10. For the ones who are obsessive
about the world, who are unaware of their own nature, death is occasion for
being afraid; however for those who are aware of their own nature, who are
detached from the world, for them death is an occasion to rejoice.
Commentary: For
those who are devoid of knowledge of the
own soul on account of fruition of Mithya Darshan, who believe the body itself
to be soul, who believe eating, drinking, sensual pleasures only to be
happiness, for such Bahiratmas the death is an occasion to generate
considerable fear. They cry ‘ Oh I am destroyed! I shall not get to eat or
drink anywhere, I don’t know what will happen after me, how I shall die ? I
shall loose the company of the family etc. Everything is gone! Who can provide
me refuge, how to survive and stay alive?’ Thus with great agony they die.
Those who are have knowledge of own soul, they think as
follows at the time of death: I have never ever enjoyed even a moment’s
pleasure staying like a prisoner in the
body form prison , suffered the burns caused by the sensual desires without getting satisfied at any time,
suffered the agony of hunger-thirst, heat-cold, diseases etc. endlessly. With
great pains, dependence, insults, extreme sufferings, separations of near and
dear ones, I have spent the time under great duress. Now with an end to these
sufferings, without dependence , of the form of infinite happiness,
without undergoing birth and death, an
opportunity to attain an indestructible
status has now been received in the form of this death. This death is extremely
beneficial providing great happiness. This worldly stay is only suffering form.
Now only Samadhi Maran is the refuge, there is no other protection; without it
all the four gatis(birth forms) have
been cause for miseries. Now with total
detachment of the worldly stay I take refuge of the Samadhi Maran.
No one can prevent the soul
to transit into other Loka:
11. The moment this soul
traverses to the other Loka for purpose of undergoing the results of fruition of previously bonded
karmas , at that time none of the elements of the body i.e. earth, water, fire,
air, space can stop it.
Commentary: When the current ayu (age) of the Jiva has come
to an end, then the ayu pertaining to other loka , body etc. come into
fruition. At that moment, for the soul traversing to the other loka , none of
the five elements of the body can prevent that from happening. Therefore it is desirable to
undertake refuge of the four aradhana ( prayers) enthusiastically and embrace
death.
Samadhi
Maran is cause for Nirvana:
12.
Whatever sufferings are generated at the time of death due to fruition of past
karmas, in the form of diseases etc., those are
for the purpose of giving up attachment and oneness to the body for the
wise persons and to provide happiness of the Nirvana.
Commentary: From the
day this Jiva has taken birth, since that day he establishes oneness with the
body and imagines great happiness in staying within it. He believes this body
as his abode, has great affection towards it and does not see any other place
for himself to stay other than it. When sufferings start in this body due to
diseases then the wise people develop
detachment towards it and they see it as
really painful, temporary and destructible. When the ingratitude of the body is
visible then the soul makes effort for attaining the indestructible state and
the total detachment makes appearance.
He considers the disease to be
benefactor. Due to the affection towards body, I have suffered birth-death, separations, diseases, pains and
the miseries of Narak etc gatis. Should I continue to have affection towards
this painful body forgetting myself and
accrue bondage to traverse into the lowly forms of Ekendriya etc. by bonding
with karmas ? The different types of diseases like fever, breathlessness,
heartburn etc. which are generated ; they are great benefactor to me to reduce
my attachment towards this body and direct me towards the path to dharma.
If the diseases had not appeared
then my affection towards this body also would
have been unabated and the ego would not have diminished. Under the
influence of Moha, being blind, I was treating the body as everlasting and
immortal. Now the appearance of the diseases has awakened me. Now knowing the
body to be transitory without protection , knowing the penances of
gyan-darshan-charitra alone as real protector, I take recourse to Panch
Parameshthi in my heart.
Now at this hour, the divine sermon
of Jinendra is the great medicine form nectar for me. Without the nectar of
Jinendra’s words, nobody is capable of removing the sufferings generated by the
diseases of sensual desires and
passions. The external medicines etc. can subside some disease for sometime due to the fruition of
weak asata karmas. But this body is full of several diseases. Even if one
disease subsides, death is assured due to the suffering generated by some other ailments. Therefore I take recourse to
the nectar form preachment of bhagwan which is capable of removing the diseases
of birth-old age-death form.
In spite of thousands of treatments
with medicines etc. the ailments of the destructible body would not disappear.
Therefore feeling miserable due to illness, it is not appropriate to indulge in
unholy contemplations which can be cause
for lowly births.
The appearance of ailment should be treated as beneficial since under its influence I would get rid of
this weak and decrepit body. If the ailment had not appeared then my previously
bonded karmas would not have been fructified
and I would not have been released from the prison form decrepit,
stinking painful body. As the assistance of the disease form friend in this
body keeps growing, I am gaining speed in getting released from the bondages of
raga, karmas and the body.
This ailment is in the body and it will destroy the body only. I am the
soul which is non corporeal, consciousness natured, indestructible and knower. This suffering generated by the
sickness is in my knowledge, I am merely the knower only; I would not be
destroyed along with it. Just as fire also suffers the beating with the hammer
in the company of iron, in the same way I also know the suffering in the
company of the body. Just as fire burns the hut but the space within the hut is
not burnt; in the same way the soul being indestructible, non-corporeal and conscious natured is not destroyed by the fire
in the form of ailment.
The karma bonded by us would have to be endured on
fruition. If I face it cowardly then karma would not leave me and even if I
face it with patience, the karma would not leave me. Therefore the cowardice
which blemishes both the lokas be damned. It is much better to embrace patience
which would destroy the karmas.
O Atman! You feel so cowardly
on facing the ailment, just consider: -
Which suffering this Jiva has not endured in the hells? There you have been killed,
torn, sawn, pounded innumerably infinite times. How little is the suffering here ? The extreme
sufferings of Tiryanch Gati cannot be described by the bhagwan Keval Gyani
by means of the words. I have died
infinite times by burning in fire in the forms of Tiryanch in the past; infinite times I have died due to drowning; infinite times I have died by
consuming poison; infinite times I have been torn apart by lions, tigers, snakes
etc.; pierced by the swords etc.. Infinite times I have died suffering cold,
heat, hunger, thirst etc.; then how much is the suffering caused by the
ailment?
This disease is being my benefactor
only. If the ailment had not appeared then my attachment towards the body would
not have reduced; I would not have taken shelter of Paramatma by giving up
everybody. Therefore the disease which has appeared at this moment is my friend
only to inspire me to undertake Maran (death) with Aradhana (prayers). Considering all this the gyani
does not grieve on account of illness, he celebrates the festival of
destruction of Moha only.
Samadhi
Maran showers nectar only:
13. In this world death is a cause for
distress for all the Jivas only, but
for the Samyak Gyani jivas it is means for accomplishing nectar i.e. Moksha.
Just as a pot made with raw mud is baked on fire to enable it to fill with
nectar form water, if the raw pot is not properly baked on fire then it cannot
be used to store water; once properly baked on fire the pot can be used to
store water for a long time; in the same way if jiva endures the suffering with
equanimity once at the time of death then he would become eligible for
attaining Nirvana.
Commentary: Hearing
the name of death itself the Agyani starts manifesting in distress that – Now I
am going, how do I continue to live, what do I do, who will protect me? In this
manner he becomes miserable since he is Bahiratma only and believes the body
etc. external objects to be the soul. The Gyani Samyak Drishti believes as
follows: I am wearing this body on
account of the nimitta of Ayu karma. On completion of its duration, it would
definitely be destroyed. I am soul of the nature of indestructible knowledge ,
there is no harm for me in leaving this decrepit body and entering into new
body.
Samadhi
Maran is great Tapa (austerity) – simple way for salvation:
14. The result achieved by practicing fastings
with great distress by the sages, the same can be achieved at the time of death
by undergoing Samadhi Maran peacefully
with shubha dhyan for a short while .
Commentary: The status of Indra etc. in heaven and in
continuity the Nirvana is attained by practicing five great vows and severe
austerity. The same state can be attained in much easier way by accepting death
taking shelter of knowing nature of self
with recourse to four Aradhanas (prayers) with detachment, discarding cowardice
and fear, leaving affection towards body, relatives etc. Thus he becomes Deva
of high order in heaven loka. Later he takes birth in high kula (family) and
receives high Sanhanan ( bone structure)
etc. requisite accessories , accepting saint hood , on completion of
attainment of three jewel forms ( samyak drshti-gyan-charitra) , he proceeds
towards Nirvana.
The practitioner of Samadhi
attains higher order Gati only.
15. The one who does not indulge
in fearful and painful manifestations and keeps equanimity peacefully without
raga dwesha , that person does not take birth as Tiryanch or Naraki. The one
who undertakes fast unto death along with Dharma Dhyana becomes Indra in Swarga
Loka or higher order Deva, does not take birth in lower orders- such is the
rule.
Commentary: Effort
should be made to undertake Maran along with Aradhana (prayers) by acquiring
opportunity to attain Uttam (high) Maran. Do not proceed to lower gati (birth)
by becoming afraid at the time of death and having affection towards possessions , manifesting
fearfully. You will not get such opportunity in infinite births and the death
shall not leave you. Therefore carefully with patience practicing Dharma Dhyana
one should discard the body.
Entire Tapa ( austerity) is
for Samadhi only:
16. The objective of practicing asceticism, fasting and reading
scriptures is to attain Samadhi only i.e. to undertake death taking care of the
soul.
Commentary: O
Atman! In your life you have practiced fast unto death etc. without sensual
desires for long time. All that is to attain Samadhi Maran with detachment
towards the body along with restraints giving up the food etc. The vows of
Ahimsa, Satya(truth), Achorya(non stealing), Bramhacharya ( morality) ,
Parigrah tyag ( possessionlessness) have been practiced. All those are for
carrying out Samadhi Maran by taking shelter of own knowing nature, discarding
affection towards body etc. possessions,
giving up the activities of mind-speech-body in all forms, without
attachments towards friends-foes etc. , bearing calamities with patience.
Further whatever scriptures have been studied , that time is also spent to carry out Aradhana (prayer) of the Vidya
(knowledge) for the purpose of Samadhi Maran, without fear and distress, along
with dharma dhyana knowing the nature of the self to be different from body
etc.
Now at the time of death , if you do not discard the
affection, fear, hatred, cowardice and helplessness; then whatever the tapa you
have practiced, fasting undertaken , scriptures studied for so long would
become waste. Hence do not discard carefulness at the time of death.
It is not good to have
attachment towards decrepit body:
17. People say that whichever
thing becomes extremely used and well known , it starts receiving disrespect
and carelessness , the affection is reduced; whatever is newly obtained gets
more affection. This is well known. But O Jiva ! You have used this body for a
long time , then why are you getting scared of
its loss and receiving new body?
It is not appropriate to be fearful.
Commentary: The body
you have enjoyed for a long time so that
it is worn out; it has become weak and meaningless and now occasion for receiving new bright body has arrived then why are you afraid? This
decrepit body is bound to be destroyed.
You should not continue affection with it, spoiling your death resulting in
karma bondage which will be cause for
future misfortunes.
Samadhi Maran leads to high order Gati :
18. In this manner the one who
embraces death with zeal in Samadhi Maran, following four Aradhana, without
being afraid , he is bound to be destined for Swarg Loka and nowhere else. Further
he gets to be a higher order Deval only, this is sure. Enjoying the pleasures
of Swarga till the end of his Ayu, that person takes birth in Manushya Loka in
a pure rich family. Later he provides all desired riches to his family,
friends, sons, servants etc. in various forms and enjoying his own life
continuously, before completion of his Ayu he undertakes restraints. Thus
traversing the earth in detached form for some time , just as a dancer
gives pleasure to people watching him on stage, same way he too
generates pleasure to all the people and then discarding his body on his own he
proceeds towards Nirvana.
The End
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