Bhavya soul only accepts the form
of Paramatma:
31. The form of Paramatma revealed by destruction of
Ghati karmas which is believed by the bhavya
soul with great respect , abhavya jiva does not believe in the same. This is so
because the Abhavya jiva is endowed with endless births by nature.
Form of own pure soul and result
of belief in the same:
32. Which is best amongst all the substances, which is
not sequential i.e. without having beginning-middle or end and which is beyond
senses i.e. not perceptible to sensory knowledge – the Jiva who believes
in such nature of soul, attains the
indestructible Moksha status.
Comment: This soul form is object of contemplation also
known as Karan Paramatma which always remains the same knowing nature.
Form of soul and the yogi contemplating upon soul:
33. Preventing the activities of mind and senses and
withdrawing within the self for a moment, the nature of soul observed or
experienced by the Yogi , should be known as the pure knowable or experience-able
nature of soul.
Sruta gyan also leads to
knowledge of soul similar to keval gyan:
34. The Jiva not having ragas ( Samyak drishti with
equanimity), expert in contemplating upon the soul, knows the soul even by pure sruta gyan equivalent to that known by keval gyan.
Moment of generation of Samyak
Charitra:
35. When the soul i.e. knowledge manifests without having
the influence of raga-dwesha (attachment-aversion) then the charitra (conduct)
of the soul is destructor of the impurities of karmas, so it is told.
Comment: The right conduct is not indulging in punya
activities since even that entails karma bondage. Only manifestation in
detached form leads to destruction of
karmas of charitra mohaniya.
The soul which indulges in
passions cannot remain in vows:
36. When the soul i.e. knowledge gets displaced from the
tranquil nature of soul upon perturbation due to manifestations of anger etc.
passions, then all the great vows form
bhavas i.e. non-violence, truth,
non-theft, celibacy and possessionlessness do not remain steady and get
destroyed.
Comment: Here passions are pertaining to
Pratyakhyanavarana, Apratyakhyanavarana and Anantanubandhi but not sanjwalan
since those do not destroy the vows.
Immersion in the self leads to elimination
of paps:
37. With the immersion of soul within its own nature, all
the five sins i.e. violence, lies, theft, non- celibacy and possession get
eliminated i.e. none of them remain.
Comment: Here immersion in soul implies Shuddhopayoga
which means state of 7th gunasthana wherein even the punya bhavas
are not entertained leave apart the pap bhavas.
Contemplation of soul leads to
getting rid of karmas:
38. Pure belief,
knowledge, conduct are nature of the soul. Contemplating upon such nature of
the soul, yogis get released from the karmas, there is no doubt about it.
The form of yogi who is estranged
from contemplation of soul:
39. The yogi who is attracted/attached to the other
dravyas contrary to the nature of the soul, that yogi neither follows the three
jewel dharma nor does he abide by the
right conduct.
Comment: Here estrangement is pertaining to belief and
not upayoga. The yogi may not be in dhyan or shuddhopayoga state and he may be in
shubha upayoga. Only when he deviates from belief then he reverts to Mithyatva.
Form of Nishchaya Charitra:
40. Great saints experienced in right conduct always
follow the conduct clearly i.e. explicitly, which is not different from the
nature of soul and is pure i.e. detached
along with right belief and right knowledge.
Comment: Charitra is of two kinds- Nishchaya and
Vyavahara. Here Nishchaya is defined as manifesting in right conduct along with
right belief and knowledge. Vyavahara charitra cannot be practiced without
Nishchaya being present.
Form of Vyavahara Samyak
darshan-gyan-charitra:
41. From the aspect of Vyavahara naya, interest in tatvas
(forms of substances) is Samyak darshan, Knowledge of various divisions of
Achar etc. scriptures is Samyak gyan and conduct of the form of vows and
restraints is called Samyak Charitra.
Comment: In spite of knowing the tatvas etc. in
vyavahara sense, an abhavya jiva cannot have right belief hence he cannot have
Nishchaya Samyaktva . Therefore shuddha naya is cherishable.
Soul manifesting in the form of
jewel trio only traverses on Moksha
marg:
42. From the
aspect of Nishchaya naya, pure soul devoid of ragas, having nature of right
belief-right knowledge-right conduct alone is Moksha Marg i.e. means to Moksha.
Soul itself is
darshan-gyan-charitra :
43. The soul who observes, knows and conducts the soul from the aspect of Nishchaya naya
i.e. manifests in own nature, that soul itself is called darshan, gyan and
charitra .
Worship of own pure soul is the
means to pleasure of Nirvana:
44. The yogi
desirous of Moksha should worship the own soul defined by the unity of
doer-deed-means with the knowledge and belief of the pure soul since there is no other means for
attaining Moksha.
Comment: Whoever has become Siddha till now have
traversed on this path only i.e. by the means of worship of own pure soul.
Means for experience of nature of
own soul :
45. Preventing the touch etc. senses from their own
subjects of touch etc., the yogi practicing meditation of the soul in
nirvikalpa state experiences the true nature of the soul clearly and directly.
Keval gyan is the premier form of
the soul:
46. The knowledge which does not need assistance of the
senses, which never manifests in doubt or opposite etc. incorrect forms, other
than this Keval Gyan there is no other better nature of the soul.
Comment: Keval gyan is direct without assistance of any
senses. It knows by itself and is doubt free therefore is the highest form of
the soul.
Even an iota of raga is cause for
pap bondage:
47. The one who has minutest of attachment towards other
dravyas, in spite of knowing the soul dravya, still that jiva accrues pap
karmas.
Comment: The yogi who is knowing the soul but if he has
even an iota of raga then he is liable for bondage of karmas since he still
does not have conduct of highest order ( Yathakhyat charitra). In fourth
gunasthana one is knowing the soul but has weakness of conduct hence accrue
charitra mohaniya karmas.
Worship of Parameshthi is cause
for punya bandh:
48. The one who, discarding the nature of the soul,
engages in the worshiping the form of Arihant Parameshthis , although he accrues great Punya but his karmas do not
get destroyed.
Comment: Highest form of worship also cannot destroy
karmas and instead it accrues bondage of punya karmas. Hence for salvation even
that bhakti(worship) will need to be discarded.
Means for prevention of influx of
karmas:
49. Discarding
the other dravyas, accepting them as renounceable and knowable; without immersing within one’s
own self, there is no way that the influx of karmas can be prevented; this is
the absolute truth.
Comment: For attaining salvation by preventing the
influx of karmas, one has to give up worship of other dravyas and immerse within one’s own soul.
Form of Jivas engaged in worship
of other dravyas:
50. Those who, in spite of being strongly desirous of
Moksha, cherish other dravyas, i.e. that are servants and disciples of other
dravyas, who run after the other dravyas with the hope of pleasures , those
foolish ignorant people walk towards the ocean desirous of climbing snow
mountain; thus I (Acharya Amitgati) believe.
Comment: It is clearly emphasized that without giving
up attraction towards other dravyas, one cannot venture on path to Moksha.
The meditator becomes same as the
object of meditation:
51. The foolish soul who is engaged in contemplating of
the other dravyas , that soul becomes like other dravyas. The yogi who is
immersed in the contemplation of own soul as different from others, that soul
achieves Moksha or Moksha Marg quite
soon.
Comment: The one
who contemplates of pure soul, attains pure soul while the one contemplating of
impure soul remains impure only ( Samaysar gatha 186).
Form of pure soul:
52. Yogis know the soul to be devoid of gyanavarana etc.
dravya karmas, raga-dwesha etc. form
bhav karmas, body etc. nokarmas; without having touch, taste, smell and color;
ageless indestructible, general natured without having differentiation of
qualities, without having any types of relationships or bondage and fully independent.
Thus they believe and tell.
Soul by nature does not have
qualities of taste-color etc.:
53. At no time in
the consciousness form soul touch, taste, smell , color, sound, body, senses etc. are present by nature.
Comment: Touch, taste etc. are qualities of pudgala
while knowing is nature of soul.
In conjunction with body, color
etc. are said to be belonging to pure soul:
54. Just as in conjunction with red, yellow, green,
flowers, the pure white sapphire jewel is observed to be having red, yellow,
green colours; in the same way with the nimitta (conjunction) of the body,
the pure soul is said to have colour,
smell, taste etc.
Comment: Soul having color etc. form body is a
Vyavahara statement.
Audayik bhavas are not in the
nature of pure soul:
55-56. The blemishes of worldly people in the form of
raga-dwesha, pride, anger, greed, moha etc. are due to nimitta of fruition of
bhava karma, hence they are audayik form and not natural.
Comment: If anger etc. were the nature of Jiva then
Siddha jivas would also have such qualities.
Gunasthana etc. are also not in
the nature of Jiva:
57. Gunasthana, Jivasamas, Marganasthana etc. twenty
descriptions of the Jiva are bhavas on account of interaction with karmas ,
they are not characteristics of the shuddha Jiva.
Even Kshayopashamik gyan is not
in the nature of Jiva:
58. The Kshayopashamik bhava form states of knowledge
etc. qualities are not nature of shuddha jiva from aspect of Nishchaya naya.
Salvation is by means of
contemplating upon the pure soul:
59. The form of the own soul tatva is devoid of karma
form impurities of type of gyanavarana
etc., bereft of raga etc. corrupt bhavas, free of birth and death, different
from other dravyas, of the nature of gyan and darshan etc. Contemplating upon
such nature of soul continuously, the yogi who becomes free of raga-dwesha etc.
form blemishes, he attains salvation.
Comment: This concludes Jiva Adhikar. Herein the form
of pure Jiva has been described which is
the object of contemplation.
Continued……….
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