Yogsar Prabhrat

Preface

Yogsar Prabhrat  was written by Acharya Amitgati-I sometime in 10^th century AD. Not much is known about him except that his Guru was Acharya Devasen  who himself was disciple of Achrya Veersen  renowned author of Dhavala  and Jaidhavala.  Acharya Amitgati-II who was the  author of Dharma Pareeksha, Panch Sangrah etc., was  the disciple of disciple’s disciple of Acharya Amitgati-I.

The subject matter of Yogsar Prabhrat is adhyatma which covers almost the entire range of  paramagams written by Acharya Kunda kunda. On the other hand the verses are simple and self explanatory. In my view this Shastra enables one to get comprehensive knowledge of the dravyanuyoga as well as charananuyoga since its chapters deal with all the tatvas as well as charitra. In this translation most of the gathas are self explanatory. However some comments are provided to simplify further wherever useful.

The name Yogsar Prabhrat stands for the presentation of essence of yoga i.e. dhyan (meditation). Thus the main objective of the book is to enable one to contemplate of the soul. The emphasis is more upon the Nishchaya naya while Vyavahara is described so as to be known which essentially would be present but not cherishable.  

Yogsar Prabhrat comprises of 540 gathas which are divided into nine Adhikars. First seven are pertaining to seven tatvas i.e. Jiva , Ajiva, Asrava, Bandh, Samvar, Nirjara, Moksha. The eighth Adhikar  is Charitra which covers the conduct and Ninth Adhikar is choolika which covers what was not included so far. In this manner this shastra is quite comprehensive from all aspects. It is envisaged to complete about 30 gathas per instalment of the blog. Hope the readers will also find it useful. 

1. Jiva Adhikar

Invocation by the author and objective of the Shastra:

1. For attainment of my own nature, I (Acharya Amitgati) offer obeisance to the Siddhas who are pure, devoid of impurities of passions, knowledgeable, indestructible, unchangeable, permanent and always stationary within their own nature.

Benefits of knowing Jiva Ajiva tatvas :

2. Since in this world, barring the Jiva and Ajiva, nothing else exists; hence for knowing our own nature, the characteristics of these two should be learnt.

3. The one who knows the form of both Jiva and Ajiva by means of their characteristics; by discarding Ajiva he gets immersed within Jiva Tatva.

4. The one who gets immersed in Jiva tatva, his raga-dwesha (attachment-aversion) get destroyed. The destruction of raga-dwesha lead to prevention of influx of karmas and bondage which leads to attainment of Nirvana.

Benefit of knowing own nature:

5. The one who knows  his own nature  different from other  dravyas, he does not have any attachment or aversion towards any of the  states of other dravyas.

Upayoga – the characteristics of soul and its types:

6. Out of the two Jiva and Ajiva, Jinendra Deva has told the characteristics of Jiva i.e.soul as Upayoga (consciousness).  This Upayoga is of two types which are Gyan (knowledge) and darshan (vision).  

Characteristics of Darshanopayoga and its types:

7. In the upayoga characteristics of JIva, the darshanopayoga senses the general existence of substance. It can be divided into four types as Chakshu darshan, Achakshu darshan, Avadhi darshan and Keval darshan.

Comment:  Every substance by nature is general-specific. Darshanopayoga accepts the general undivided nature of the substance while gyanopayoga knows the specifics of the substance.

Characteristics of Gyanopayoga and its types:

8. Gyanopayoga comprises of five types of samyak gyans. These are Mati gyan, Sruta gyan, Avadhi gyan, ManahParyaya gyan and Keval Gyan. This gyan senses the specifics of the substance.

9. Mithya Gyan comprises of Kumati gyan, Kusruta gyan and Vibhang gyan. Thus Gyanopayoga is said to be totally eight kinds.

Comment : In reality knowledge is knowledge only and cannot be samyak of Mithya. But in conjunction with wrong belief it is termed as Samyak or Mithya. The reason for this is that while the Mithya drishti may know all external substances correctly , still he does not know the self hence his knowledge is deemed to be Mithya. 

Cause for generation of Keval gyan and Keval Darshan:

10. While Keval gyan and Keval darshan are revealed/unobscured upon destruction of Mohaniya, Gyanavaran, Darshanavaran and Antaraya karmas; the remaining three  Achakshu etc.  darshans and Mati etc. seven Gyans are revealed upon Kshayopasham (subsidence cum destruction) of Mohaniya, Gyanavarana, Darshanavaran and Antaraya karmas.

Comment:  In reality all dravyas are independent and one dravya does not change other dravyas nature. However these statements represent the Vyavahara  since the presence of Keval gyan also imply the absence of bondage of karmas. The presence of karmas functions as nimitta for the non-revelation of keval gyan and revelation of other seven types of gyans.

The sequence of generation of Darshan and Gyan:

11. The two upayogas of the soul namely keval gyan and keval darshan are generated simultaneously. Remaining three darshans and seven gyans are generated sequentially. None of the darshans are  generated along with corresponding gyan; the gyan always follows the darshan.

Causes for Mithyagyan and Samyak Gyan:

12. In Jain philosophy, the Gyan is believed to be   Mithya gyan with the Nimitta of Mithyatva and Samyak Gyan with the nimitta of Samyaktva.

The form of Mithyatva and its function:

13.  The reason due to which the knowledge of a thing appears deluded/corrupted is called  Mithyatva by the wise people. This Mithyatva functions as water for the irrigation of the karmas form garden.

Three divisions of Darshan Mohaniya karma:

14. Generated due to fruition of Darshan Mohaniya karma, that Mithyatva is said to be of three types namely Gruheet, Agruheet and Sanshayik.

Comment:  These details are well described in Moksha Marg Prakashak.

Form of Mithyatva:

15. A jiva influenced by Mithyatva belives the non tatva to be tatva.  Does a person intoxicated by Datura not see non gold as gold? Surely he does.

Comment:  From eternal times the Jiva has never known the nature of self and believed body etc. to be the soul and passions, desires to be his own. This is the Mithyatva (delusion).

Form of Samyaktva:

16. In whichever form a thing exists, the reason by which  it is known correctly in that form  is called Samyaktva by Jinendra Deva. That Samyaktva is the means for realization of the soul.

Comment:  One of the qualities of Jiva is belief which is eternally deluded. The manifestation in correct form is known as Samyaktva.

Divisions of Samyaktva and their Cause effect relationship:

17,18. That Samyaktva is of three types namely Kshayik, Aupashamik and Kshayopashamik respectively by the destruction, subsidence and destruction cum subsidence of the seven kinds of Mohaniya karma which comprise of three types of Darshan Mohaniya which are Mithyatva, Samyak Mithyatva and Samyak Prakriti respectively and four types of Charitra Mohaniya which are Anantanubandhi  anger-pride-deceit-greed. Of the three types of Samyaktva the Kshayik Samyaktva is the desirable objective and remaining two Aupashamik Samyaktva and Kshayopashamik  Samyaktva are the means.

Comment:  Readers are advised to look up Moksha Marg Prakashak for these details.

Relation between soul and knowledge and the range of knowledge:

19. Jinendra Deva has told the soul to be equivalent to the knowledge i.e. of the range of knowledge while knowledge is equivalent to the objects of knowledge i.e. of the range of objects of knowledge. Since objects of knowledge are of the form of Lokaloka ( comprising of all objects of Lokakash and Alokakash) hence knowledge is all pervasive (omniscient).

Comment:  The soul has capability of knowing all i.e. being omniscient but in worldly state due to the nimitta of karmas , his knowledge is vastly restricted in the seven forms described above. Only when the ghati karmas are destroyed then the keval gyan is revealed knowing all  substances and their all manifestations for all times (past, present, future)  simultaneously.

Objection in believing soul to be less than knowledge:

20. If it is considered that Knowledge or objects of knowledge are greater than the soul then the soul and the knowledge cannot have objective and its characteristics relationship.

Comment:  Jinendra deva has told knowledge as the characteristics of soul by which it is defined. If soul is larger than the knowledge then some part of soul will be without knowledge which goes against the definition of soul. On the other hand if knowledge is larger than the soul then that extra knowledge cannot have existence without soul knowing it. Hence it establishes that soul is equivalent to knowledge.

The pervasive nature of knowledge with respect to objects of knowledge:

21. Just as the blue sapphire stone lying within the milk illuminates the milk totally in all directions ; in the same way the knowledge pervading objects of knowledge illuminates all objects of knowledge totally by means of all pervasive knowledge.

Comment:  Keval gyan knows all objects of knowledge without going to them without leaving the soul space. In fact knowing the objects is deemed to be Vyavahara while knowing the self within which all objects are revealed is the Nishchaya.

In spite of knowing the objects of knowledge, the knowledge does not become one with them:

22. Just as eye observing colour or shape does not take the form  of that colour or shape , in the same way the knowledge knowing the object of knowledge does not become of the form of object of knowledge but remains knowledge form.

Comment:  If knowledge becomes same as object of knowledge then omniscient would experience all the miseries of all the jivas also which is not true. He knows all the sufferings remaining detached from them.

Knowledge has capability of knowing distant objects also:

23. The knowledge knows the distant objects from the aspect of distance or time by its own nature. Does a magnet not pull a distant iron piece not towards itself? Surely it does.

Comment:  Omniscience does not have restriction of size, distance or time of the object. If it is object of knowledge then it shall be known.

Knowledge by nature  illuminates the self as well as others:

24. The knowledge knows itself as well as the objects by its own nature. Just as a lamp illuminates the objects and does not require any other means to illuminates itself.

Comment : Here it establishes the fact that just as lamp does not need somebody else to illuminate the lamp itself, in the same way knowledge does not need somebody else to know the knower.

Form of Kshayopashamik and Kshayik gyan:

25. Upon destruction of Mohaniya etc. four types of Ghati karmas, the kshayopashamik knowledge of the Jiva gets destroyed and the pure kshayik knowledge i.e. keval gyan gets revealed i.e. it remain in fruition forever.

Comment:  Kshayopashamik gyans are the lower order four gyans while with the destruction of four ghati karmas the Kshayik gyan is revealed which lasts forever.

The capability of Keval gyan with respect to existing- non existing objects:

26. Unobscured and greatest Kshayik Gyan knows all the existing-non existing objects of all three times i.e. past, present and future simultaneously.

Explanation of existing-non existing objects:

27. The objects which existed in the three lokas in the past and those which shall exist in the  future, they are considered as non-existing  objects by wise people. The objects which are existing at present are believed to be existent.

Comment:  Present is for the duration of one samay when a thing is existent. Non existing are the manifestations expired in the past and the manifestations that shall occur in future. It may be noted that while past is of infinite duration, the future is infinite times that of past.

Form of the past and future objects known:

28. All the objects of the past and future which existed/will exist  in whichever form in their own times; keval gyan  knows them  in those forms only identically to the presently existing objects.

Comment:  This establishes that the past and future objects are knows unambiguously without loss of clarity.

What is the fallacy if Keval gyan does not know all objects simultaneously:

29-30. If keval gyan does not know all the objects together simultaneously then that keval gyan shall not know even one object at any time; since even one object manifests into infinite paryayas(forms). How long it would take to know all those paryayas(forms) sequentially , please tell?  Since the paryayas of even one object  are infinitely never ending, even one object can never be known totally.

Continued……..

Baras Anuvekkhha ( Twelve Contemplations)

Preface

Acharya Kundakunda wrote  Baras Anuvekkha sometime in first century. He was  also the author for Samaysar, Pravachansar etc. paramagams and holds the highest place for obeisance of Jains after Tirthankaras and Ganadhars since he is the one who has shown the actual path towards Moksha as told by Tirthankaras and scribed by Ganadhars having provided us with a version which we could follow.

Anuvekkha stands for Anu + Preksha i.e. just preceding the Dhyan which is supposed to be Nirvikalpa. Hence these 12 contemplations are meditated by Munis under vikalpa state prior to entering into Nirvikalpa state. Therefore these have a very important role in the Moksha marg. The objective of their subject is to renounce the material world and enter into the world of soul alone which comprises of knowledge, vision, bliss etc.

Gathas are simple and self explanatory. Wherever essential, additional meanings are provided in the translation. 

Baras Anuvekkha (Twelve Contemplations)

1. Offering obeisance to all the Siddhas and 24 Tirthankaas who have destroyed the beginingless-endless worldly stay by means of their param Shukla dhyan (supreme Shukla meditation), I describe the form of twelve contemplations.

2. The twelve contemplations are Anitya (transitoriness)  , Asharan (helplessness), Ekatva (Loneliness), Anyatva (Separateness), Sansar (Transmigrations), Loka(Universe), Ashuchitva (Impurity), Asrava (Influx of karmas), Samvar(Stoppage of Karmas), Nirjara(Shedding of Karmas), Dharma (The Righteous path) and Bodhi Durlabh ( Rarity of Enlightenment)  which need to be contemplated upon.

                                             1. Anitya Bhavna ( Contemplation of Transitoriness)

3. The beautiful palaces, crafts, vehicles, beds, seats, mother, father, family, servants, relatives and uncles etc. are all transitory i.e. none of them are permanent. After passage of due course they will all get separated.

4. Just as the rainbow appearing  in the sky vanishes after a short period, in the same way the form of five senses, health, adolescence, strength, radiance, fortune, beauty are not permanent i.e. they do not remain the same – are short lived.

5. Status of Ahamindra and manifestation as  Baldeva, Narayan, Chakravarty, etc. are temporary like bubble of water, glory of rainbow, flash of lightening and colourful display  of clouds i.e. they last a short while and get destroyed.

6.  The body and the Jiva are associated together like milk with water and get destroyed soon. Then how can the objects of pleasure and enjoyment be permanent. The moral is that the Jiva and body are associated so close like water with milk that they so not appear to be different, but even so in spite of such close association the two things separate easily on death; then how can the objects of pleasure and enjoyment of the world which are different from body distinctly and visibly can remain so for ever?

7. From aspect of shuddha Nishchaya naya, the form of soul should always be so contemplated that it is devoid of the forms of  Deva, Asura, Human and king etc. i.e. it does not have differentiation of the types of Deva etc. It is always of the nature of knowledge and remains so for ever.

                                               2. Asharan Bhavna ( Contemplation of helplessness)

8. All the jewels, incantations, medicines, bodyguards, horses, elephants, chariots and all the expertise of  the three lokas cannot protect the Jivas at the time of their death i.e. they cannot save them from death.

9. The Indra (lord of devas),  who has heaven as fort, Devas as servants and attendants, Vajra as weapon, Airawat (elephant) as ride, also does not have any refuge. Thus in spite of having such excellent means for protection, nobody can save him. Then o poor people! Who can protect you?

10. O bhavya people! Look! In this manner upon the completion of life span, nine treasures, fourteen jewels, horses, powerful elephants and four types of army etc. form of means for protection cannot provide shelter to the Chakravarty king. That is, when  death calls then even the Chakravarty has to depart . His extreme riches cannot save him.

11. From birth, old age, death, disease and fear etc. the soul only can protect himself. Therefore, in reality, the one which is different from the bondage, fruition and existence  of karmas,  such soul only is the protection in this world. Therefore in this world nobody other than own soul can protect the self. He himself can destroy the karmas and be protected from the miseries of birth, old age and death etc. .

12. The five Parameshthis i.e. Arihant, Siddha, Acharya, Upadhyaya and Sadhu are nothing but the manifestations of the soul only. The soul alone attains these states by practicing austerity. Hence soul only is my refuge.

13. In the same way Samyak Darshan, Samyak Gyan, Samyak Charitra and Uttam Tapa also are four states of the soul i.e. these are manifestations of the soul only. Hence soul alone is my protector.

                 3. Ekatva Bhavna ( Contemplation of Loneliness)

14. Singularly this soul bonds with shubha ashubha karmas. Alone he traverses the eternal world , singularly he takes birth and dies and suffers the fruition of karmas by himself. Nobody else shares it with him.

15. Under influence of the strong desires of the five senses, this jiva indulges in pap by himself and suffers the consequences in Narak and Tiryanch gati by himself. Nobody shares the miseries with him.

16. Further this jiva carries out charity for dharma and accrues punya by himself and enjoys the fruition in the form of human and Deva gati alone.

17. The Munis having the quality of Samyaktva are called as the most deserving persons (for charity) and the Shravak who are Samyakdrishti are called medium deserving persons.

18. As per the principles of Jina bhagwan, the Samyakdrishti not following any vows is called least deserving person and Jiva devoid of the jewel of samyak darshan is called non deserving person. In this manner the deserving and non deserving persons should be judged.

19. Those who are deprived of Samyak darshan are truly corrupt since those with impaired darshan cannot attain Moksha. Those who are deprived of Charitra can become suitable later but those deprived of Samyak darshan can never become suitable. The purport is that those Samyak drishti people who are devoid of Charitra, on account of having Samyaktva would adorn Uttam Charitra sooner or later and attain salvation. But those who are devoid of Samyaktva , would never be Siddha in spite of following severe Charitra – they would suffer only in the world.

20. I am alone, without attachment, pure and of the nature of knowledge and vision. Therefore the singular purity alone is my true nature; such contemplation should be carried out continuously.

            4. Anyatva Bhavna ( Contemplation of separateness)

21. Mother, father, brother, son, wife etc. form collection of relatives, are related for their own motives, but in reality jiva does not have any relation with them. All of them are different from jiva.

22. All these jivas submerged in this vast worldly ocean do not worry about their own souls; but this is mine, this is my Swamy’s (boss’s), with such thoughts they think about each other.

23. Body etc. are external dravyas which are different from the Jiva and my soul is of the nature of knowledge and vision. In this manner the Anyatva bhavna should be contemplated upon by you.

               5. Sansar Bhavna ( Contemplation of Transmigrations)

24. This jiva does not pay attention to the path of the Jina’s and for this reason he has been wandering from eternal times in the five types of the world dominated by birth, old age, death, disease and fear.

25. In this world of the form of Pudgala Paravartan , the same Jiva has consumed (enjoyed) all the pudgala varganas ( atoms) infinite times and discarded.

Meaning: When a Jiva consumes for infinite times the infinitely infinite pudgalas and discards then one cycle of Dravya Paravartan is completed. This Jiva has completed numerous Dravya Paravartan till now.

26. In all the khetras (places) of the three lokas, there is no place where this Jiva has not been born sequentially in the order of his size or manifestations thus completing Kshetra Paravartan several times in the process of transmigration.

Meaning: Taking birth in all the places of the Lokakash sequentially and taking birth in smallest size body form to largest size body form sequentially, are called Kshetra Paravartan. Jiva has completed numerous number of these cycles.

27. Transmigrating in the form of Kaal Paravartan in this world, this Jiva has taken birth and died at every samay (instant) of the Avasarpini and Utsarpini kaals sequentially several times.

Meaning: One time cycle known as Kalpa kaal comprises of Utsarpini and Avasarpini kaals of 10 koda kodi sagar period each. The Jiva has taken birth as well as died at every samay of these cycles sequentially. Such cycles also he has completed numerous times.

28. This Jiva conjoined with Mithyatva has been born with the smallest age of hell to the largest age in Gravaiyik heaven sequentially several times.

Meaning: Having the smallest age in hell and then being born sequentially with larger age every time upto the largest age in Graivaik heaven is known as Bhav (age) paravartan. Jiva has completed such cycles numerous times.

29. Under the influence of Mithyatva, this jiva has indulged in different manifestations resulting in bondage of all types of Prakriti (nature), Pradesh (space), Sthiti (period), Anubhag (intensity) and thus transmigrated in the form of Bhaav Paravartan several times.

Meaning: The bhaav (intent) responsible for the bondage of different types of karmas, experiencing them sequentially in order to experience them all is called Bhaav Paravartan. Jiva has completed this cycle also numerous times.

30. The jiva who accumulates the wealth for the purpose of his wife and children with different types of sinful intents and does not indulge in compassion or charity, he wanders in the world. 

31. ‘This is my son, this is my wife and this is my riches, wealth etc.’ with this type of strong greed Jiva gives up the intent of Dharma and for this reason he continues in the eternal world cycle.

32. Due to fruition of Mithyatva karmas, Jiva condemns the dharma as described by Jina bhagwan and considering the deceitful dharmas, phony Gurus and  false scriptures to be sacred, he wanders in the world.

33. This Jiva killing the hordes of Jivas mercilessly, consuming honey and meat, drinking liquor, snatching others’ wealth and others’ wife; he wanders in the world.  

34. Blinded by the darkness of Moha, this Jiva indulges in sins for the sake of satisfying sensual desires day and night; for this reason he falls into the worldly ocean.

35. Jiva wanders into 84 lakh yoni (birth places) forms of which  42 lakh are Nitya nigod, Itar nigod , Prithikay, Jalkay, Agnikay and Vayukay each being 7 lakhs; 10 lakhs are Vanaspatikay, 6 lakhs are Vikalendriya (2, 3, 4 sensed), 12 lakhs of Deva, Naraki Tiryanch each being 4lakhs, 14 lakhs of Manushya.

36. All the people in the world continuously experience, union, separation, profit, loss, happiness, unhappiness, honor, dishonor  etc.

37. Although this Jiva wanders into this great worldly forest due to nimitta of karmas but from the aspect of Nishchaya naya he is untouched by karmas and eternally free without having any role in worldly transmigration.

38. The Jiva who has crossed the worldly ocean is worthy of contemplation while the one who is surrounded by worldly miseries is unworthy of contemplation; so it  should be considered.

Meaning: The Paramatma alone is worthy of contemplation while Bahiratma is unworthy.

      6. Loka Bhavna ( Contemplation of Loka )

39. The gathering of Jiva etc. six substances is known as Loka which is divided into three types namely Adholoka (lower part), Madhya loka (middle part) and Oordhwa loka (upper part).

40. Hells are existing in Adholoka, innumerable dveeps (islands) and oceans are in Madhya loka while  63 types of heavens and Moksha are in Oordhwa loka.

41. In the heavens there are 63 levels of Vimanas (crafts) which are called Indrak vimanas. Their order is as follows: 31 Saudharma and Ishana, 7 Sanatkumar and Mahendra, 4 Bramha-Bramhottar, 2 Lantava-Kapishta, 1 Shukra-Mahashukra, 1 Shatar-Sahasrara, 6 in Anat-Pranata and  Arana-Achyuta, 9 in Lower-middle-upper Graveyikas, 1 Anudish and 1 Anuttar , total 63.

Meaning: This describes the topology of the Oordhwa loka comprising of heavens with 63 levels.

42. On account of ashubha bhavas the Jivas accrue Narak and Tiryanch gatis. With shubha bhavas they enjoy deva and manushya gatis. With shuddha Upayoga they attain Moksha. Thus Loka Bhavna should be contemplated upon.  

                   7. Ashuchitva Bhavna ( Contemplation of Impurity)

43. This body is bound with bones, enclosed with flesh, covered with leather skin and filled with minute insects. Thus it is highly impure at all times.

44. This body is stinking, fearsome, filled with urine and feces, inert and corporeal. Further it has tendency to become weaker and decay. Thus it should be contemplated upon.

45. This body is filled with bile, blood, flesh, fat and tissues. It is predominantly urine, pus and insects. It is stinking , impure, covered with lather, transitory, insentient and shall get destroyed in the end.

46. In reality the soul is different from the body, devoid of karmas, house of infinite bliss and therefore is pure; in this manner  it should be contemplated upon continuously.

                     8. Asrava Bhavna ( Contemplation of influx of karmas)

47. Manifestations in the form of Mithyatva, Avirati (violence, lies, theft, immorality, possessions), Kashaya (passions) and yoga ( activities of mind, speech and body) are asravas i.e. doors for influx of karmas. They are further described  as being of   5,5,4 and 3 types in Jina shasan respectively.

Meaning : The manifestation of soul in the forms of Mithyatva etc. is called Asrava.

48. Mithyatva has five divisions namely Ekant (one sidedness), Vinay ( meekness), Vipareet (opposite), Sanshaya ( undecidedness) and agyan (ignorance). Avirati has five divisions namely himsa (violence), jhoot(lies), chori (theft), kusheel (immorality), parigrah (possessions).   No more or less.

49.  It should be known that Kashaya (passions) can be divided into four types namely anger, pride, deceit, greed while yoga has divisions of mind , speech and body.

50. The activities of mind, speech and body are of two types each namely shubha (auspicious) and ashubha (inauspicious). Of these the sangyas (desires) of four types of ahara (food), bhaya (fear), Maithun (sex), Parigrah (possessions) should be known as ashubha mana (mind).

Meaning: The mind which has  craving  for food etc. is known as inauspicious mind.

51. The manifestations of the mind in the form of Leshyas of black, blue or grey forms, wherein the desires for sensual pleasures are excessive with flavors of jealousy and displeasure  are also known as inauspicious mind as told by Jinendra deva.

52. Manifestations of raga (attachment), dwesha (aversion), moha (delusion), hasya (laughter), rati (attraction), arati (repulsion), shoka (sorrow), bhaya (fear), Jugupsa ( disgust), Streeveda (female gender), Purusha veda (masculine gender), Napunsak veda ( neutral gender), whether weak or strong are called inauspicious mind by the Jinendra deva.

53. Narrations related to food, women, governance, theft should be known as inauspicious speech. Activities pertaining to tying, piercing, beating are called inauspicious body acts.

54. The manifestations of fasting, samiti (carefulness), morality and austerity without indulging in previously described raga-dwesha etc. manifestations and by discarding possessions of all types, should be known as auspicious mind.

55. All the words  pertaining to destruction of the world of birth and death are called by Jina Bhagwan as auspicious speech. The efforts of the body for carrying out worships of Jina deva, Jina guru,  Jina scriptures are called auspicious body activities.

56. Wherein hunger, thirst form waves of sufferings keep generating, which is infested with several crocodiles etc. aquatic animals, in such ocean form world jiva keeps diving due to asrava of karmas and wandering in the world.

57. The Jiva drowns in this world form giant ocean due to the asrava of karmas generated under the influence of ignorance. It is well known that the activities which are knowledge based only are  the cause for Moksha. (Activities of ignorance are not.)

58. The Jiva keeps drowning rapidly  in the world form ocean on account of asrava. Hence the activities which are responsible for influx of karmas, do not take one to Moksha- so it should be contemplated.

59. Activities which cause asrava of karmas, cannot lead to Nirvana even with course of time. Hence one should consider the Asravas which lead to wandering in the world  as harmful.

60.  Earlier Mithyatva, Avirati etc. have been described as divisions of Asrava. From aspect of Nishchaya naya they do not belong to Jiva. Hence soul should always be considered as devoid of asravas from the aspects of dravya and bhava both types.

                               9. Samvar Bhavna ( Contemplation of stoppage of karmas)

61. With the heavy doors of the form of Samyaktva which is devoid of shaky, impure and weak nature, the entrance of asrava of Mithyatva is blocked. This has been stated by Jina bhagwan.

Meaning: With the manifestation of soul in the form of Samyaktva the asrava of Mithyatva is blocked and Samvar of Mithyatva takes place.

62. With the manifestation  in the form of five great vows of the kind of Ahimsa etc., definitely the influx of Himsa etc. five kind of non-vows are prevented and with the  manifestation without anger etc. passions, the influx of anger etc. asrava is prevented.

Meaning: With the five great vows the five paps are prevented thus their Samvar takes place and with control of passions the samvar of passions occurs.

63.  With the auspicious form activities of mind, speech and body the samvar of inauspicious yoga is achieved and with the shuddhopayoga of the form of meditation of pure soul, the samvar of shubha yoga is carried out.

64. Subsequently shuddhopayoga results in dharma dhyan and Shukla dhyan of the jiva.   Hence cause for Samvar is dhyan; this should always be remembered.

Meaning: Contemplation of ten supreme forgiveness etc. is called Dharma dhyan. Further the contemplation  of pure soul devoid of any external object is called Shukla dhyan. Both of these dhyans lead to Samvar.

65. But from the aspect of shuddha Nishchaya naya, in reality Jiva does not have Samvar at all. Hence soul should be contemplated upon devoid of thoughts of samvar with shuddha bhavas at all times.

Meaning: The states of Asrava and Samvar etc. occur due to relationship with karmas but in reality the soul is pure natured without the webs of karmas.

                              10. Nirjara Bhavna ( Contemplation of shedding of karmas)

66. The shedding of previously bonded Pradesh (spatial elements) of karmas from the soul is called Nirjara. The three jewel form shuddhopayoga manifestation of soul which is responsible for Samvar is also responsible for Nirjara. Samvar followed by Nirjara alone is Moksha marg.

67. The above stated Nirjara is of two kinds. The first one is one in which karmana vargana sheds after completion of its term and the second one is achieved with tapa i.e. in which karmana vargana is shed prior to completion of its term due to tapa. Out of these the first one  known as Savipak Nirjara ( shedding on completion of term) occurs to jivas of all four gatis. The second is  Avipak Nirjara ( shedding prior to completion of its term) which  is attained by shravaks with vows and Munis only.

                        11. Dharma Bhavna ( Contemplation of dharma)

68. Jina Deva immersed in the bliss of the soul has told that dharma of shravak and Munis which is accompanied with Samyaktva is of eleven or ten types respectively.

69. Eleven types of DeshVrita or Shravak dharma : Darshan (right belief), Vrita (vows), Samayik (equanimity), Proshadhopavas (fasting on certain holy days), Sachitta Tyag (purity of food), Ratri Bhukti Tyag (not taking food in night), Bramhacharya Celibacy), Arambh tyag (giving up occupation), Parigrah tyag (Possessionlessness), Anumati tyag (Abstinence from approving household activites), Uddishta tyag(renunciation of specially prepared food ). These are known as eleven Pratima for the shravak.

70.  Uttam (supreme) Kshama ( forgiveness), Mardava ( humility), Arjav (simplicity), Satya (truthfulness), Shoucha ( purity), Sanyama (restraint), Tapa ( austerity), Tyag ( renunciation), Akinchanya (detachment), Bramhacharya ( celibacy)- these ten  forms of righteousness are of the Munis.

71. In spite of getting real external reasons to be angry, the one who does not get angry , he practices Uttam Kshama (supreme forgiveness).

72. The intelligent person who does not take least pride in kula (father’s family), Jati ( mother’s family), handsomeness, intelligence, austerity, scriptures, morality etc., he practices Uttam Mardava (supreme humility).

73. That wise person who does not manifest into  the deceptive forms and conducts with pure heart, he practices uttam arjava dharma ( supreme straightforwardness).

74. The Muni who does not indulge in speaking words causing distress to others and speaks words only beneficial to self and others, he practices uttam satya dharma ( supreme truthfulness).

75. The great Muni who does not have desires and conducts only with asceticism, he practices uttam shauch dharma ( supreme purity).

76. Observing the vows and samiti, preventing the activities of mind, speech and body, conquering the five senses, the jiva who manifests in such manner, practices uttam sanyam ( supreme restraint). 

77. By overcoming the subjects of five senses and four types of passions the one who meditates upon the soul for attainment of auspicious dhyan , he practices Uttam Tapa (supreme austerity).

78. Jinendra bhagwan has told that the Jiva who discards desire towards all other dravyas and manifests in detached state towards the world, body and enjoyments , he practices Uttama Tyag (Supreme renunciation).

79. The Muni who gives up all the possessions and conducts without worry, overcoming all the bhavas of shubha or ashubha nature caused  by fruition of karmas, he practices uttam akinchanya ( supreme possessionlessness).

80. The auspicious soul who discards all the desires on observing the beautiful parts of women’s body, he only practices the rigorous celibacy.

81. The Jiva who gives up the dharma of Shravaks and follows the dharma applicable to Munis, he shall attain Moksha. In this manner the bhavna for dharma needs to be  contemplated upon.

Meaning: Although even the dharma for Shravak is also cause for Moksha but in reality the Moksha is attained after the dharma followed by Munis is practiced. Hence that is the one recommended to be followed.

82. From the aspect of Nishchaya naya , the Jiva is totally different from the dharmas of the shravak or the Munis hence the pure natured soul only should always be contemplated upon devoid of any thoughts of raga and dwesha.

                        12. Bodhi Durlabh Bhavna ( Rarity of enlightenment )

83. The means by which the Samyak Gyan is generated, contemplation of those means is known as extremely rare bhavna of enlightenment since attainment of samyak gyan is extremely difficult.

84. From the aspect of ashuddha(impure) nishchaya naya, the Kshayopashamik gyan ( knowledge revealed with subsidence and destruction of karmas) is generated due to fruition of karmas which are other dravyas hence it is discardable while samyak gyan is own nature of the soul and therefore acceptable.

85. From the aspect of ashuddha Nishchaya naya, the original types of Mithyatva etc. karmas and its subsidiaries are innumerable loka in terms of numbers; these are all other dravyas i.e. different from the soul while soul is the own dravya.

86. In this manner from the aspect of ashuddha Nishchaya naya the knowledge could be manifesting into renounceable and useful forms but subsequently from the aspect of shuddha Nishchaya naya the knowledge does not have any considerations of renounceable and useful types either. The muni should contemplate of the rarity of samyak gyan  in this form only for getting detached from the world.

87. All these twelve contemplations are of the form of Pratyakhyan, Pratikraman, Alochana and Dhyan , hence these should always be meditated upon.

88. If own capability permits then keep being engaged in Pratyakhyan, Pratikraman, Alochana, Dhyan and Samayik at all times day and night.

89. Those people who have gone to Moksha from eternal times till now contemplating upon these twelve bhavnas, I salute them repeatedly with mind, speech and body.

90. There is no need to dwell upon this subject any more. The only thing is that in the past whoever great people have become siddha or will become so in future , all those people have done so by contemplation of these twelve bhavna only. This should be understood to be the greatness of the contemplations.

91. In this manner the nature of the twelve contemplations has been described from the aspect of Nishchaya and Vyavahara naya by Kundakundacharya the guru of the Munis. The person who will contemplate of them with pure mind shall attain Moksha.

                                                                                  The End

Pahud Doha - XI (Concluding part)

201. O Jiva! Do not be concerned about the sensual subjects. They are never beneficial. O fool! While enjoying they appear pleasant but later they give rise to misery.

Meaning: The sensual pleasures may appear enjoyable but they accrue various pap  karmas which lead to hell and grief.

202. Engaged in the sensual subjects and passions, the Jiva never pays attention to his own nature (of soul). Therefore bonding the deadly karmas he transmigrates in the world for eternal times.

Meaning: Due to engagement with  worldly desires Jiva remains deluded without ever realizing the true nature of soul. These result in bondage of ghatia karmas which are quite unpleasant and lead to endless cycles of birth and deaths.

203. O fool! Giving up  the subjects of the senses, discard Moha also. Contemplating upon the soul of the form of Paramatma day and night only can accomplish the task.

Meaning: Acharya advises to give up sensual attractions as well as attachments. Then by contemplating upon the nature of soul same as that of Paramatma, the desired result can be realized.

204. The breathing is conquered, eyes become stationary  and all other activities are terminated. This state is Yoga- there is no doubt about it.

Meaning:  The state of yoga is one where all activities of the soul are ceased while contemplating upon the soul. Externally these are represented by seizure of breathing, eyes becoming stationary and other bodily functions remaining inert. Under these conditions one can meditate upon the soul with concentration.

205. With the closure of activities of the mind and termination of raga-dwesha; contemplating upon the highest status (of soul), the stationary state of  soul of the nature of knowledge beyond senses and extremely blissful  realized is Nirvana.

Meaning: In the nirvikalpa state with total detachment, the Keval gyan is attained. Herein the true nature of soul is revealed in paryaya form which existed so far only in capability form. The soul has infinite qualities which all manifest along with total bliss and this is known as Nirvana.

206. O Jiva! Giving up nature of the soul, you indulge in sensual pleasures. This will lead to birth in lowly state. This is such a business only.

Meaning: Jiva is advised again to give up attraction to sensual pleasures since they accrue harmful karmas. This leads to birth in hell or nigod state. This business is unforgiving and uncompromising.

207. Giving up all interests in incantations,  charms, objectives ,  practices or breathings, the Muni sleeps with total tranquility. Because the disturbance is not pleasant to anyone.

Meaning: All the prayers, charms, practices etc. are cause for vikalpa and raga. These are described as pots of poison since they accrue bondage. Only when muni does not engage himself in these and contemplate in nirvikalpa state , then he is really blissful. This is the state to be cherished.

208. With special fasting accompanied with realization of soul, Samvar can be attained. What is the purpose of desire for lots of details ? Do not ask anyone anything.

Meaning: Samvar is stoppage of influx of karmas which is achieved with contemplation of soul accompanied with restraints of the senses. Acharya says that do not bother about details since those are all cause for raga and influx of karmas. The main thing is contemplation of soul in nirvikalpa state and rest automatically follows.

209. O Jiva ! Following austerity carry out observance of the very famous ten characteristics dharma which would lead to Nirjara (shedding) of karmas. This I have told you clearly.

Meaning: The ten characteristics of Dharma are supreme forgiveness, supreme modesty, supreme straight-forwardness, supreme contentment, supreme truth, supreme self-restraint, supreme austerity, supreme renunciation, supreme possessionlessness, supreme celibacy . One should follow these ten religiously for ensuring shedding of karmas.

210.  O jiva! The essence of  ten types of dharmas stated by Jinavar is Ahimsa (non violence). Follow this dharma with concentrated mind so that you could break the shackles of this world.

Meaning: The essence of ten dharmas stated above is Ahimsa which leads to equanimity and total detachment . Thereby it ensures liberation from this world. Follow it with wholeheartedness.

211. In every birth I should be born with impurity free Samyak Darshan , in each of the births I should indulge in Samadhi (meditation); and in each birth I should have guidance of Rishi or Guru who could destroy my mental weaknesses.

Meaning: This is a wish stated by the Gyani. He wishes to be born with Samyak Darshan in every birth in which he could meditate having the guidance of a capable Guru who could remove his mental perturbations.

212. O Jiva! With focused mind contemplate of the 12 Bhavana (contemplations). This would lead to salvation- this is stated by Ramsingh Muni.

Meaning: The twelve contemplations are Anitya (transitoriness), Asharan(helplessness) ,Ekatva (loneliness), Anyatva (separateness), Samsar(Mundaneness), Loka (Universe), Ashuchitva (Impurity), Asrava (Influx of karmas), Samvar (stoppage of influx), Nirjara(shedding of karmas), Dharma(Righteous path), Bodhi Durlabh (Rarity of true insight).The author asks to contemplate the 12 bhavana  which leads to total detachment and salvation.

213. Shunya (nothingness) is not absence. The Nirvikalpa (thought free) soul devoid of pap-punya is shunya.

Meaning: It is believed in Shunyavad (the doctrine of nothingness) that all dravyas are absent but that is incorrect. Under state of meditation the soul is free of vikalpas i.e. nirvikalapa in which the soul does not have any thoughts of pap or punya. This is the state of shunya but it is not empty since the soul is full of knowledge, vision, bliss etc. Therefore the soul does not become empty.

214. One cannot traverse two paths together. In the same way, cloth cannot be stitched with dual headed needle. O ignorant! Pleasures of the senses and the Moksha cannot be experienced together. Only one of them can be realized.

Meaning: The worldly path involves indulgence in raga-dwesha etc. and cannot lead to Moksha since it results in bondage of shubha or ashubha karmas. Only with true detachment i.e veetrag bhavas, one can traverse the path to Moksha. Hence no compromise is possible of travelling the two paths or a middle path.

215. Fasting ignites the fire which torments the body. The house of senses is burnt with this fire which is the cause for Moksha.

Meaning: Fasting implies discarding the sensual attractions and staying in the proximity of the soul. Although the body suffers apparently but actually it burns the impurities within the soul and the senses get subdued. This is the path to Moksha.

216. One should not partake food in the house wherein the Siddhas are not worshipped or recognized. One loses Samyaktava even with the practice of mutual salutations.

Meaning: The worldly relationship  of salutation or taking food in non-believer’s house should be shunned since these relationship are maintained from the aspect of materialistic benefits and worldly interests. For those who want to traverse on path to Moksha, these should be discarded  since as mentioned in previous verse, one cannot walk on two paths together.

217. O yogi! If you have come across diamond or jewel on the earth while roaming, then you should wrap it in a cloth and enjoy it in isolation.

Meaning: If some person is fortunate to land upon diamond then he should not make noise and keep it secret lest other’s try to steal it from him. Hence he should observe it in private. In the same way, if someone has realized the nature of soul then he should enjoy the experience of soul in isolation privately since the publicity results in noises and chaos which destroys the equanimity.

218. In spite of engaging in debates, those whose doubts have not cleared yet and who are engaged in their own praise-importance; continuing to be confused they keep transmigrating.

Meaning: To demonstrate their knowledge and wisdom, the Pandits engage in debates  but it does not remove their own confusion. All such debates are hindrances for experience of own soul. Therefore who waste their time in such practices continue to take births due to transmigration.

219. Time, wind, sun and moon exist altogether. O yogi! I ask you that which one will be destroyed first ?

Meaning: Actually all four are dravyas by nature which have the property of being permanent. Hence even if their form may change but the dravya shall never be destroyed.

220.  The moon provides sustenance , the sun  burns , wind causes waves. But the time destroys darkness upto seven Rajus and swallows the karmas.

Meaning: The importance within the four dravyas is described. Moon provides support for life and sun provides brightness and wind causes waves. However the time is most powerful. It has range of 7 Rajus which is the height of the loka from the centre of loka in either top or bottom direction. In this range the time activates karmas and consumes them. All active karmas have a validity of life beyond which they become inactive. It implies that time consumes the strength of karmas. Therefore time is most powerful.

The End 

Pahud Doha - X

181. Fools go to visit temples constructed by others,  searching for the Deva. However they are not able to locate the existence of Shiva (beneficial entity) within their own body form temple.

Meaning: It is common for people to visit temples for offering obeisance to Deva but still they do not realise that the Deva is present within their own body. Deva cannot be observed externally in temples. One has to see him internally himself.

182. You established villages on your left and your right but kept the middle vacant. O yogi! Establish one more village there.

Meaning: The reference to left and right are the subjects of the senses. One has been engaged in the subjects of the senses all along but never bothered about the middle which is the soul of his own. Here he is being asked to pay attention to own soul and reside in the same.

183. O deva! I am worried about you. When afternoon passes then you would go and sleep. Then the place would become vacant.

Meaning: Here deva is the address for self. In this body the soul has been residing. In the afternoon of life, the end would come and the soul will pass away. Then the body would fall vacant which would serve no purpose. Here he is being asked to take care of his soul while time is there for traversing on Moksha marg.

184. O Swami!  Give  me with such a sermon so that the intellect breaks down and the mind also dissolves. What is the interest in other Devas?

Meaning: Here the student is asking Guru to give such as sermon that the intelligent thoughts of vikalpas do not occur in the mind thereby attaining tranquility. There is no other interest.

185. Neither he knows Sakalikaran ( procedure for purification) nor he knows the difference between water and leaf. He does not know the difference  between soul and others and he worships insignificant Deva.

Meaning: The procedure for purification of soul is by means of Samyak Darshan, samyak gyan, samyak charitra of  the soul. The ignorant jiva does not know even the impurity in water, nor does he know that soul is different from others and he worships small Devas in the hopes of material benefits.

186. In reality the soul and others could never mate with each other till now, nor  transmigration has stopped. The time has been spent beating the husk only since not a single grain of rice is obtained.

Meaning: Ignorant jiva has been always attributing soul to be body and other possessions. In reality this has not been so since they are totally different. Due to this he has been transmigrating all along from one birth to another. This is just like beating the husk to get rice which is not possible.

187. Shiva stays in body form Devalaya but you search for him in temples. I laugh in the mind that you are making Siddha bhagwan  beg.

Meaning: In our own body Siddha is resident while we are searching for him in temples. It is a laughable matter just as some Siddha bhagwan goes around begging for food in spite of having attained Nirvana.

188. He travelled in the forests, temples and pilgrimages. In fact he saw even in the sky. Oh! While roaming he met wolves and other animals also.

Meaning: Without realizing the nature of soul, people are travelling to temples, pilgrimages etc. but what did they find? They saw wolves, animals, birds etc. but nowhere did they encounter the Paramatma.

189.  Without any  destination, Jiva traversed on the middle path discarding the two paths. However there is no result of the two so that he could attain objective.

Meaning: In reality the Jiva does not have any goal. On one hand he wants to follow the worldly path involving raga-dwesha-moha and on the other hand he wants to be religious and do dharma. He tries following a middle path but since he does not have any clear objective, he does not get any result.

190. O yogi! The activities of yoga are unpleasant since mind cannot be stopped. It traverses again and again towards the subjects of the senses and gets sacrificed there.

Meaning: Here the term yoga implies the activities of mind-speech-body  which are always present for the worldly people. Here the yogi is warned of the consequences of lack of control of mind. The mind keeps wandering to the sensual subjects with the result that one keeps getting engaged in raga-dwesha-moha losing the concentration of mind.

191. The one who is bonded with karmas wander in all the three lokas while the one who is liberated becomes stationary  and does not move one step. O yogi! Look at this camel which moves in a different ways.

Meaning: Here the contradiction of the world is brought to attention. Normally an arrested person cannot move anywhere while free person can roam around. But the soul in the form of camel is different who roams about when bonded with karmas in transmigration while a liberated jiva becomes stationary.

192. Wandering in the world, one does not see any saints nor any Tatva (reality).  Jiva is engaged in the protection of the others with the army of senses.

Meaning: If one goes around in the world, he would not encounter any saints, nor would he find the reality of life ( nature of soul). People are just very busy in activities of enjoyment of senses and protecting the body.

193.  O yogi! The one who colonizes the ruins and  devastates a settlement, he is praiseworthy. Since he has neither pap nor punya.

Meaning: The concealed meaning is that firstly unsettle the Ashubha Upayoga activities and settle Shubha Upayoga activities instead. Then even shubha upayoga can be thrown away in favour of shuddhopayoga. In this upayoga there is neither pap bhava nor punya bhava. Total detachment exists. The one who attains it attains Moksha.

194. The one who spends the past karmas and prevents the new karmas form influx and worships Jina everyday, he alone becomes Paramatma.

Meaning: The shedding of past karmas is Nirjara and prevention of new influx is Samvar. The path to Moksha comprises of Samvar followed by Nirjara of the karmas. This is attained by dhyan (contemplation) of the nature of soul which is Paramatma.

195. And the second one who indulges in various sensual pleasures and many paps(sins), he goes like a chief guest to hell with the assistance of karmas.

Meaning: This is in continuity of the previous doha. The person who indulges in sins and sensual pleasures accumulates pap karmas which result him being transported to hell on completion of earthly stay.

196. The filthy hole stinking with smell of alkaline urine puts the entire loka to misery just as dog is for a piece of lather.

Meaning: The unholy nature of sexual desires is described which causes misery to the entire world. People keep chasing for these pleasures just as dog chases after piece of lather.

197. O deluded fool! Seeing or indulging does not give rise to any pleasure. Oh! Even a small passage for urine people do not leave.

Meaning: This is in continuation of previous doha. Herein it is told that the sexual pleasures are not the real pleasures and it is a pity that people are crazy about these interests.

198. O Jiva! Discarding the sensual attractions, passions, contemplate upon the Jinendra Deva. O fool! Due to this, one does not have to suffer misery again and indestructible- non aging status is attained.

Meaning: Acharya advises to give up interest in subjects of the senses and passions and meditate upon the nature of Jinendra which is same as our own soul. This will lead to nirvana ending the miseries of taking births again and again.

199. O fool! Discarding the sensual attractions, passions, contemplate upon the soul in the mind. Thus destroying all the four gatis attain  the highest incomparable status.

Meaning : Same as  the previous doha.

200. O fool! Stopping the mind from wandering into the vast subjects of the senses, know the reality. All other scriptures are imaginary except the one dealing with knowing natured soul.

Meaning: There is no end to desires and the mind keeps wandering in their attractions. One should learn to control the mind and realise the nature of reality. Other scriptures describe imaginary gods and their powers. The ones describing the nature of soul  as that of knowing and seeing is the true one.

Continued …...