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
No comments:
Post a Comment