Yogsar Prabhrat - 10

Detachment leads to Nirjara:

271. Agyani Mithyadrishti accrues asrava-bondage of punya-pap form karmas on account of shubha-ashubha vikalpa (contemplations) i.e. thoughts of raga-dwesha. For the Nirvikalpa (contemplation free) i.e. Veetragi ( detached) to certain extent, the indulgence in the subjects of the touch etc. senses i.e. all the dravyas, is cause for nirjara of the karmas. 

Nirjara of possessionless Yogi:

272. I do not belong to anyone, nor any external object is mine; in this manner without having association with anything, the possessionless yogiraj  destroys the entire karma form dust.

Result of those who discard the pure soul:

273. Those who worship others discarding the karma free soul substance as objective; those fools indulge in application of ice for destruction of cold, discarding the fire.

Status of those who search for Deva elsewhere:

274. In spite of the existence of the Paramatma Deva in own body form temple, if someone searches for Deva elsewhere; I (Amitgati) believe that in spite of having tasty food being ready in the house, that fool wanders around  begging for food.

Jiva bonds with karmas due to Moha:

275. On fruition of passions the Jiva accrues bondage of the karmas. With the subsidence of the passions or their weakening, those karma bondages break quickly.

Those with pramad always accrue bondage :

276. Those who have taken recourse to pramad ( lack of self control), i.e. those who are always engaged without self control; they keep accruing pap karmas. Those who do not have such blemish  i.e. those with self control, keep getting rid of pap karmas.

Comment:  Jivas from 1^st to 6^th gunasthana suffer from Pramad while 7^th gunasthana onwards Jivas  are without Pramad.

Form of pilgrimages :

277. Discarding their own pure soul form pilgrimage those who worship other pilgrimages for the purification of soul; I (Amit gati) believe that those impure jivas take bath in small pit leaving the lake with pure water.

Comment:  Own pilgrimage is described from aspect of Nishchaya naya. However the Vyavahara pilgrimages and auspicious activities are not discarded till 6^th gunasthana.

Benefit of tolerating adversities:

278.  Those desirous of knowing their own soul should tolerate adversities. Those who cannot tolerate hardships , their knowledge of the soul does not remain stationary in the presence of adversities- it gets destroyed.

Comment:  22 types of adversities are described in scriptures which Muniraj should learn to overcome since in their presence their resolve gets weakened resulting in corruption of conduct.

Equanimity in facing happiness-unhappiness results in Nirjara:

279. Those desirous of Nirjara, should not have any partiality   with happiness or unhappiness since such preferences  leads to ArtDhyan ( painful contemplations) which accrues large amount of karmas.

Comment:  Muniraj should face all situations with equanimity which is attained with total detachment.

Soul is purified by knowledge of the soul:

280. Definitely the soul gets purified by contemplation/knowledge  of the soul, not by any other means. Those who wish the purification by other means , they are all deluded ignorant people.

Comment:  This rules out all activities of fasting, prayers etc. as means for purification of soul. However those vyavahara means are practiced to ensure self control and detachment.

Soul does not have relationship with all other dravyas:

281. The soul is always external entity with respect to  other dravyas hence whether those other dravyas are pure or impure; the soul cannot be purified or touched by them.

Comment:  Soul does not have any internal relationship with other dravyas hence they cannot change anything in the soul.

One should contemplate upon the own pure nature:

282. One should contemplate of the  nature of own soul with the objective  of discarding other dravyas which are in conjunction with self . Those who cannot give up other dravyas, they are disrespectful to their own pure soul.

Comment:  In reality soul cannot accept or discard the other dravya. Actually he has to give up the sense of oneness, ownership etc. with respect to other dravya.

Benefit of knowing the other dravya:

283. The other dravyas should be known from the objective of knowing  own soul substance. Those who lack the knowledge of other dravyas, they are not desirous of knowing their own soul substance.

Comment:  The other dravyas are in very close proximity to own dravya hence without identifying them clearly, one cannot hope to know the own soul.

Purpose of contemplation of the nature of universe:

284. With an objective of attachment towards own tatva , for detachment towards other dravyas and for purification of entire karmas impurity, the nature of universe should be contemplated upon.

Comment:  knowing the nature of universe only leads to the sense of detachment from it.

 A matter of surprise:

285. The Jiva who is served internally by the  five vices , he accrues bondage. But the one who is served by these five sins being external to him, does not accrue bondage; it is a matter of great surprise.

Comment:  This is contrary to the worldly practices. A king served by bodyguards cannot be captured  by enemies while he could be captured when he is alone. Contrary to this, a jiva served by five vices gets captured by karmas. On the other hand a jiva practicing detachment has discarded these vices and is lonely but the karmas also cannot capture him. This is the surprise.

Whatever one worships, he gets the same:

286. The worship of knowledge gives knowledge, while worship of ignorance gives ignorance; since the worldly principle is that whatever one possesses, he can give that only.

Comment:  Here worship implies contemplation. One in contemplation of knowledge attains knowledge but the one contemplating of riches etc. acquires ignorance only since he did not desire knowledge.

Knower and knowledge are the same:

287. Since knowledge and the knower (Gyani) are not different, hence by knowing the knowledge, actually the knower alone gets known. 

Comment:  The knower is the owner of the quality of knowledge hence they are not different.

The dravya with knowledge only knows the thing:

288. Everyone experiences knowledge directly within his soul. The one who is devoid of such experience, he does not have knowledge of any dravya.

Comment:  Even one sensed jiva experience the existence of knowledge in the form of knowledge of other dravyas by senses of touch etc. On the other hand pudgala does not have this knowledge and hence does not know any other dravya.

Indirect knowledge can lead to realization of soul:

289. If an object can be known by means of indirect knowledge, then with this indirect knowledge, why can’t the  knowing soul be known- surely it must.

Comment:  An important rule is being described. The indirect knowledge is by means of Mati and sruta gyan which enables knowledge of pudgala. The author has posed the question and answered it telling that surely the same knowledge which can know the pudgala can also know the self. Pandit Todarmalji has also written extensively on this subject and confirmed that mati/sruta gyan can know the self directly.

We can know the self – the logic behind it:

290. The means by which an object is known then with the same means why can’t the knower (gyani) be known? The means by  which the illumination is seen, with the same means is the lamp not seen? – surely it is seen.

Comment:  Just as a person can see the lamp as well as the object illuminated by the lamp, the knowledge can know the knower as well as the object known by knower.

The one who knows the knowable, knows the knower also:

291. The foolish people know the knowable but do not know the knower. They see the illuminated but do not see the illuminator, what a surprise ?

Comment:  The relation between knower, knowledge and knowable is similar to that of illuminator, illuminated and illumination. When one is known then other also gets known.

Contemplation of pure soul leads to Nirjara :

292. With the objective of knowable, knowing the real highest nature of the soul, discarding the objective and contemplating upon that pure own nature leads to destruction of karmas.

Comment:  Here the technique for Nirjara is suggested. One should contemplate upon the paramatma and then knowing his nature, discarding the paramatma contemplate upon own  nature which is the same. 

Same is explained with example:

293. Just as spoon etc. are used for consuming food and then discarded; in the same way with the objective of knowable, the soul is known and then the objective (knowable)  is discarded (and the known is contemplated upon).

The self realised person is blissful:

294. Just as worldly people are satisfied with the partaking of defect free food, in the same way with the attainment of soul substance the Gyanis are satisfied immediately; this is a surprising attraction of gyanis towards soul substance.

Comment:  Although the pleasures of food and soul are different class, the manner of bliss being attained by immersing in the soul is a matter of surprise.

Form of discarding other dravyas:

295. Just as with knowing the other dravyas to be a cause for misery, the fearful wise people discard the other dravyas from a distance; in the same way the Jivas immersed within their own soul substance discard the other dravyas from a distance.

Form of purified knowledge and ignorance:

296. Just as with the purification of gold, the pure gold and with the purification of iron, pure iron is realized; in the same way with the purification of knowledge, the knowledge  and with the refinement of ignorance , the ignorance is glorified.

Comment:  Removal of ignorance from knowledge would be the purification of knowledge. On the other hand removal of knowledge from ignorance would be purification of ignorance.

Manifestation in the form of Moha is with the nimitta of karma and not nature of Jiva:

297. Just as in conjunction with other dravya, its image is seen in the pure mirror; in the same way, in conjunction with fruition of dravya karmas, manifestation in the form of Moha is observed within the pure conscious soul.

Comment:  Manifestation in the form of Moha in conscious jiva implies knowledge of the Moha manifestation  within the Jiva. Without nimitta the manifestation cannot take place.

Worship the knowledge for self purification: 

298-299. Jiva having sanskar (ordination) of dharma (punya) always definitely  indulges in dharma and not adharma (pap). Those  having sanskar (ordination) of adharma always definitely  indulge in pap and not punya.

Since jiva having ordination of knowledge indulges in knowledge and never in  ignorance (punya-pap), therefore the people desirous of nirjara/purification should apply their intelligence in the worship of knowledge.

Comment:  Here the worship of knowledge implies knowledge of the own soul or rather immersing within the self.

Gyani does not adopt ignorance: 

300. Just as fully purified gold does not get despoiled, in the same way, the fully purified gyani does not get tainted with agyan again.

Comment:  Once omniscience is attained, the jiva does not become ignorant again.

Continued…..

Yogsar Prabhrat - 9

Form of Pratyakhyan:

241. The Jivas who have experienced the pure soul disassociate themselves from the punya-pap form  dravya karmas being generated in the future and the punya-pap form  manifestations occurring due to their nimitta; then that renunciation is called Pratyakhyan.

Form of Kayotsarga:

242. Knowing the ‘kaya’ i.e. body to be nonconscious, destructible and fructified due to karmas, Muniraj does not engage in the activities of the body, thus do not consider himself as owner of the body ( remains knower-seer); this non ownership is called Kayotsarga.

Comment:  Although the activities of the body do take place, but Muniraj does not indulge in them and remains knower of them.

Form of yogi engaged in Samvar:

243. The Yogi i.e. Muniraj who remains specifically stationary i.e. immersed within his own pure soul and without  carelessness  engages in the activities of Samayik etc. six Avashyaks (essentials) , he achieves  Samvar of the punya-pap form karmas.

Comment:  Here the Samayik etc. six Avashyaks should be taken to be of Nishchaya form since Muniraj is immersed in shuddhopayoga hence the vyavahara form Avashyak would not be applicable.

Those who know their souls only attain Samvar, not others:

244. Specifically discarding Mithyatva, those yogis who strive for Samyak Gyan i.e. they remain immersed in knowledge of the soul and know the soul by own soul, they attain Samvar by preventing karmas.

Difference of enjoyer- non enjoyer:

245.Some gyani jiva is enjoyer of the dravya but he is non enjoyer from the aspect of bhava. Another Mithyadrishti /Agyani Jiva is enjoyer from aspect of  bhava in spite of being non enjoyer from aspect of dravya.

Comment:  Here it is highlighted that it is not a rule that the one who is enjoyer from aspect of dravya , he is also enjoyer from aspect of bhava  and vice versa. The gyani may be enjoyer of dravya externally but is not enjoyer internally by bhava. 

Who is venerable by whom ?:

246. Those who are non enjoyer from aspect of dravya , are venerated by followers of Vyavahara. Those who are non enjoyer from aspect of bhava , they are venerated by those who are desirous of Moksha.

Comment:  It implies that only those desirous of Moksha, can judge the internal disposition of others.

Discarding with intent only is Samvar:

247. Those jivas who discard the enjoyable objects externally only without having internal intentions, they do not attain samvar of the karmas. Those Jivas who discard the enjoyable objects with internal intentions , they attain samvar of karmas.

Comment:  This is the reason due to which someone becoming Dravya Lingi Sadhu does not attain Moksha since he has just adopted the external attire without internal disposition.

Instigation for renunciation from aspect of bhava:

248. Therefore realizing both types of renunciations from aspects of dravya and bhava properly and without giving undue importance to renunciation of dravya alone from mind-speech-body, one should manifest with bhavas of the three yoga form (mind-speech-body) for renunciation so as to prevent the influx of gyanavarana etc. karmas.

Body based ling(symbol) is not cause for salvation: 

249-250. Since body is different from the soul and Ling (symbol) is body form; hence in reality Ling cannot be cause for Moksha. The body/ling  is renounced   by  those who attain Moksha, hence the body cannot be cause for Moksha.

If ling is believed to be means for Moksha, then by which means  will the karma which is cause for Ling, be removed since it is not possible to remove the karmas by any other means.

Comment:  Here is it emphasized that ling is body based and cannot be cause for Moksha since it is different from the soul.

Venerable / Non venerable objects to those desirous of Moksha:   

251. Therefore for those who are desirous of Moksha and samvar, for them all the non conscious objects are worthy of discarding i.e. non desirable and our own beginingless-endless consciousness form jiva tatva alone is always cherishable/venerable as objective.

Who attains Samvar quickly?:

252.  The yogi who recognizes his own pure soul substance devoid of ragas and moksha marg of the form of samyak darshan – smayak gyan- samyak charitra, they attain total samvar  quite soon.

6. Nirjara Adhikar

Characteristics and divisions of Nirjara:

253. Partial destruction of Gyanavarna etc. dravya karmas bonded in the past life is the characteristics of  Nirjara. It is of  two types, namely Savipak nirjara and Avipak nirjara.

Form of the two types of Nirjara:

254. In Savipak Nirjara, the gyanavarana etc. eight karmas get destroyed due to fruition on   completion of their duration.  In Avipak nirjara , the ripened or non-ripened  gyanavarana etc. eight karmas  get destroyed on completion   or  without completion of their duration.

Comment:  Savipak Nirjara is experienced by all jivas including ekendriyas etc. which  result in bondage of new karmas.  However Avipak nirajra is attained by means of efforts of samyak drishti jiva  where karmas are partially destroyed without bonding new karmas.

Example of Avipak Nirjara:

255. Just as with a wild fire, the  wet trees catch fire like dry trees and turn to ashes; in the same way with totally pure meditation form fire, the karmas which have not completed or completed their terms, are made to turn to ashes.

Dhyan results in supreme Nirjara:

256. The Muniraj who has overcome all the anger etc. passions, he only attains such pure meditation state form to enable such Bhava Nirjara. It causes the highest Nirjara of gyanavarana etc. eight types of karmas.

Who attains supreme Nirjara ? :

257. The Munirajs who are always immersed within their own pure soul substance, who have attained the samvar of all the Kashaya- Nokshaya (passions-non passions) form pap, who are always engaged in mediation, they alone attain the highest nirjara of karmas and no one else.

There is no Nirjara without Samvar:

258. Just as a lake cannot be made waterless without blocking the entry of fresh water into the lake, in the same way without the samvar of Mithyatva etc. the Sadhu cannot attain Avipak Nirjara of pap karmas.

Comment:  All these descriptions are in respect of Avipak Nirjara since that alone is objective of yogi. The Savipak nirjara is ignored here.

Sadhu with focused attention alone is destroyer of karmas:

259. The Muniraj whose attention is not diverted extraneously i.e. having focused attention in his own self, his dhyan in  the form of  three jewels ( samyak darshan –samyak gyan-samyak charitra)  denoting his own soul causes destruction of karmas.

Comment:  No other ritual or activity causes Nirjara. It is attained through Dhyan only.

Form of Muniraj who destroys the karma impurities:

260. The Muniraj who have renounced the internal possessions of the form of Mithyatva- Kashaya etc. and external possessions of the form of land, materials etc., who have overcome all the senses and have become non worldly by ignoring worldly activities, such great yogis only  can wash the dirt of karmas completely.

The ones with pure bhavas destroy the karmas:

261. Jiva has three types of bhavas namely shubha(pious), ashubha (non pious) and Shuddha (pure). Relinquishing/ignoring the first two types of bhavas considering them to be unworthy, the ones who adorn themselves with the third i.e. pure bhavas, such yogis destroy the kashayas.

All austerities are meaningless for the one not knowing his own soul:

262. The Jiva who without knowing his own pure soul substance, engages in the conduct of Jinendra described fasting etc. form six types of external austerities and penances etc. form six types of internal austerities; even then that Jiva does not attain Nirjara of any karmas.

Muni with restraint immersed in own soul attains Nirjara:

263.  The Muniraj who engaging themselves in the conduct of Jinendra described pure self restraint  are always immersed in the eternal , pure, own soul substance, they attain Nirjara of  all the gyanavarana etc. eight karmas.

Form of Muniraj washing away the dirt of karmas:

264. Totally disinterested in the pious – non pious conduct, attentive and spirited in the conduct pertaining to own pure soul substance, the yogiraj having total self restraint, without assistance from anyone else wash away the karma dirt specially on his own.

Engaging in worldly practices weakens the Nirjara:

265. Those Muniraj who engage themselves in the worldly conduct discarding the non worldly  demeanor, their Nirjara causing self restraint  gets weakened.

Importance of faith in the teachings of Arihant:

266. In spite of following the pure conduct rigorously as described in the scriptures as told by Jinendra, if the Muniraj does not have real faith in the words of Arihant , then he does not attain purity.

Importance of knowledge of Jinagam:

267. In spite of following different types of conducts, that Sanyami (follower of restraint) who is not knowing the scriptures as described by Jinendra, he is like a blind person. In other words, all his conduct is  of the form of  blind faith and is useless.

Different forms of eyes :

268. Sadhu i.e. Muniraj has eyes of the form of scriptures. All worldly Jivas have eyes in the form of senses. The Devas have eyes in the form of Avadhi (clairvoyance). Siddha bhagwan are omniscient with eyes in the form  of all Pradesh (elements) of the soul space.

Function of Agam described conduct:

269. The conduct described by the scriptures is cause for the Nirjara of Gyanavarna etc. karmas of the  Muniraj having the knowledge of the Tatvas.

Result of enjoyments of sensual subjects by gyani and agyani:

270. Whereas ignorant Mithyadrishti accrues bondage of the karmas due to indulgence in the activities of the touch etc. senses; the Gyani Samyakdrishti accrues Nirjara of the karma bondage by indulgence in the same subjects of the senses; witness this marvel.

Continued…....

Yogsar Prabhrat- 8

Objections in accepting body etc. to be that of soul from aspect of nishchaya naya:

211. If from the aspect of Nishchaya naya, the body, senses, etc. are believed to be belonging to soul then there would be no difference visible between soul and body but such a difference is directly observed. Hence the body etc. are not said to be belonging to the soul.

Comment:  Thus it establishes the Nishchaya naya to be true while vyavahara naya is false.

The benefit of knowing self and others from the two aspects:

212. In this manner, knowing the difference between soul and the body etc. from the aspects of Vyavahara naya and Nishchaya naya, those yogis who always accept own dravya to be own while other dravya to be belonging to others , they carry out Samvar by immersing within their own soul and thus prevent the influx of karmas.

The form of karma fruition from aspect of paryaya:

213. From the aspect of paryayarthik naya, some jivas indulge in shubha-ashubha karmas and some other jivas endure the fruition of the same.

Comment:  For example a jiva did samyam etc. in manushya paryaya and was  born as deva.

The form of karma fruition from aspect of dravya:

214. From the aspect of Dravyarthik naya, whoever jiva indulges in shubha-ashubha karmas, the same jiva endures their fruition.

Comment:  The jiva born as deva is the same jiva which was manushya in the example given in gatha above.

Example from aspect of dravya and paryaya:

215. Just as a human indulges in punya karmas and a deva enjoys their fruition or soul indulges in punya karmas and soul only enjoys their fruition.

Form of jiva from aspects of dravya-paryaya:

216. By accepting Jiva to be permanent- transient in certain aspect, the statement made above can be justified. By accepting Jiva to be always permanent or always transitory, nothing can be justified.

Comment:  While a permanent jiva cannot have manifestations itself, a transitory jiva loses his own identity and cannot enjoy fruits of his own deeds. Both conditions are not acceptable. Hence jiva should be accepted as permanent-transitory.

Under influence of Audayik bhavas, jiva is doer-enjoyer of karmas:

217. This conscious jiva, under the influence of Audayik bhavas i.e. with the nimitta of fruition of karmas, with the assistance of resulting manifestations indulges in karmas and endures their fruition. In the absence of Audayik bhavas, he does not indulge in any karmas nor does he endure their fruition.

Sensory subjects do not do anything for the jiva:

218. The subjects of touch etc. five senses which are non-conscious,  do not do anything good or bad for the soul. Soul under delusion with impaired intelligence believes them to be beneficial or harmful.

Without deluded resolution dravya, guna or paryaya are not beneficial or harmful:

219. Without deluded imagination, out of all  the dravya, guna, paryayas knowable within this world, none of the  dravya, guna or paryayas are beneficial or harmful.

Comment:  Here the resolution/ imagination are to be taken as Mithyatva due to which ignorant jiva considers a thing to be beneficial or harmful. To gyani jiva they are indifferent.

Words have no relationship to Jiva:

220. Words heard in the form of damnation or words heard in the form of compliments do not do anything good or bad for the jiva, because words do not have any relationship with the jiva. Ignorant jivas , hearing the words of  condemnation or compliments unnecessarily indulge in raga-dwesha.

Comment:  Words are also pudgala being manifestation of bhasha vargana hence different from jiva.

Due to Moha only the external things are considered beneficial or harmful:

221. On account of the blemish of Moha form, all the external things become nimitta for giving pain or pleasure to the jiva. If the defect of Moha were not there then any external thing does not become nimitta at all for giving pain or pleasure to the Jiva. This implies that Moha alone gives pain or pleasure.

Words don’t make anyone praiseworthy or disreputable: 

222. If observed rightly then from words alone nobody can become praiseworthy or condemnable. Out of Moha or Mithya Darshan, the ignorant believe unnecessarily that ‘ I am condemned or I am praised’.

Qualities-defects of other dravyas do not give happiness-unhappiness to jiva:

223. By the qualities or defects of pudgala etc. other dravyas, Jiva does not get any happiness or unhappiness; since the qualities or defects of other dravyas do not enter  into Jiva dravya at all.

Uselessness of other’s conteplamplation with respect to self:

224. He contemplates to harm me or he plans to benefit me , such thoughts are useless; because with the thoughts of one person , the other person cannot be harmed or protected.

Comment:  If the desires of one jiva decide the fate of another jiva then there cannot be any order in the world. Someone may want to benefit him while another may want to harm him. How can the fate be decided then?

Uselessness of thoughts:

225. If it is believed that due to thoughts of one Jiva, the other Jiva is harmed or benefited, then the property or calamities of any jiva would never reduce.

Comment:  Because there would always be people contemplating  of its increase or decrease.

No dravya is favorable or unfavorable:

226. On account of Moha, whichever object was considered to be favorable by the ignorant jiva, with the passage of time same object is considered to be unfavorable and the thing which was unfavorable becomes favorable. With this attitude of the ignorant, it becomes clear that in the world nothing is favorable or unfavorable.

Comment:  The decision  of favorableness is taken based upon the raga or dwesha of jiva at given time.

Jiva himself indulges in right belief etc. on his own:

227. Just as a conch shell pure by nature, turns white by its own nature not because of somebody else; in the same way Jiva engages in the worship of pure jewel trio ( samyak darshan-gyan-charitra) on his own and not because of someone else.

Comment:  Every paryaya of jiva manifests independently and nobody influences it.

Jiva himself indulges in wrong belief etc. on his own:

228. Just as conch shell powder, without being dependent on someone else, turns others white, in the same way soul  on its own views the other dravyas, knows them and believes them.

Comment:  The belief with respect to other dravya represents Mithyatva. Here it implies that Jiva independently engages in false belief without being influenced by someone else.

The impure manifestation of jiva is with the nimitta of moha and not his own nature:

229. Just as in conjunction with red flower, the pure natured sapphire turns red, in the same way, in accompaniment of moha, the pure natured jiva turns corrupted.

Comment:  Thus no one manifests in impure form on his own. He manifests impurely with the nimitta of moha.

With the destruction of Moha, Jiva reverts to natural state:

230. Just as with the elimination of conjunction with red flower, the pure natured sapphire reverts to its original pure nature; in the same way with the removal of Moha, the Jiva attains his pure nature again.

Comment:  The same can be stated as ‘ when jiva by his own efforts attains natural pure state then moha automatically gets destroyed.’

The one who discards Moha attains samvar of karmas:

231. In this manner, the yogi who knowing the Moha to be the seed for suffering, discards Moha; that ascetic  attains samvar of karmas by discarding other dravyas, i.e. prevents influx of karmas. 

Comment:  Moha is the prime cause for asrava. If Moha is discarded then bondage is  reduced in a huge way.

Practicing austerity with raga-dwesha does not give purity:

232. Believing favorable-unfavorable other dravyas to be cause for pleasure or pain and thus by indulging in raga-dwesha, in spite of practicing life long austerity, the purity i.e. the real dharma/detachment is never experienced  by that Jiva. 

Comment:  In spite of severe austerity, if Mithyatva is present then Jiva can never attain purity although he may accrue shubha karma bondage.

Jiva accrues karma bondage by being their doer-enjoyer:

233. This ignorant jiva, indulging in manifestations of the form of shubha ashubha karmas, enduring the resulting favorable-unfavorable fruition due to punya pap karmas, accrues the new  bondage of the form of gyanarvarana etc. eight types of karmas which are cause for misery.

Comment:  This represents an unbreakable cycle in which jiva continues manifesting in ignorant form.

Remaining knower-seer is the path to Moksha:

234. The gyani jiva who believes and accepts the favorable-unfavorable fruitions of all the punya-pap form karmas to be always generated out of pudgala; he attains the pure state of his own soul similar to that of Siddhas devoid of all karmas sequentially.

Gyani is merely knower-seer:

235. The soul which has right knowledge i.e. Samyak Gyani; he does not accept the other dravyas nor does he discard them. The ignorant jiva who is corrupted with Mithyatva, he accepts the other dravyas and leaves them (as his own).

Comment:  Gyani knowing the nature of other dravya does not contemplate its acquisition or rejection while Mithyadrishti indulges in it.

Sadhus engaged in Samayik etc. attains Samvar:

236. The Sadhus who practice Samayik, Stava, Vandana, Pratikraman, Pratyakhyan and Kayotsarga with devotion, they attain Samvar i.e. the prevent   influx of karmas.

Comment:  Basically samayik etc. are activities of shubhopayoga which would result in accrual of punya karmas. However it is implied here that during these activities the sadhu also indulges in shuddhopayoga which is the real cause for Samvar. Thus this is a Vyavahara statement in the gatha.

Form of Samayik:

237. The Muniraj who is immersed in own pure soul substance and thus practices Veetrag spirit with respect to all jivas etc dravyas by discarding raga-dwesha with respect to them, he is said to be engaged in Samayik.

Comment:  This establishes the Nishchaya form of Samayik .

Form of Stava:

238. The Muniraj who is immersed in his own pure soul substance and always worships the pure conscious form dravya which has specific conscious nature, devoid of impurity of karmas and having nature of the  three jewels ; such prayer has been declared as Stava by wise ones.

Comment:  Thus Stava also can be said to be in Vyavahara and Nishchaya forms.

Form of Vandana:

239. When Muniraj offers obeisance to the pure soul which has attained samyak darshan, samyak gyan , samyak charitra; then that pious act of offering obeisance and the pure manifestation in the form of obeisance is called Vandana.

Comment:  Thus Vandana also has a Shubhopayoga state which leads to shuddhopayoga and vice versa. However it may be noted that only Shubhopayoga without shuddhopayoga  is meaningless.

Form of Pratikraman:

240. The bhavas of punya and pap generated out of fruition of dravya karmas performed in the past – Disassociating the ownership of those dravya and bhava karmas  from  self totally is called Pratikraman.

Continued……

Yogsar Prabhrat- 7

Ragas lead jiva to manifestations of shubha-ashubha nature:

181. The jiva who has raga-dwesha-moha bhavas with respect to sentient-insentient objects; for him the auspicious and inauspicious manifestations of shubha-ashubha nature  get generated.

Nature of punya and pap manifestations:

182. Out of the two types of manifestations, the auspicious ones are called Punya and inauspicious ones are called pap. Both these  punya & pap form manifestations are pudgala form, corporeal and give rise to worldly pleasures or pains respectively.

The jiva enjoying fruits of punya-pap is corporeal:

 183. Enduring the  happiness-unhappiness form results of those  punya-pap form manifestations, the Jiva is corporeal ; since results of corporeal karmas are corporeal only and they are not endured by non- corporeal.

Comment:  The jiva is called corporeal from aspect of vyavahara naya.

Jiva devoid of karmas is non corporeal:

184. Under the influence of punya-pap form karmas, the non-corporeal jiva also becomes corporeal and when that jiva gets  rid of the punya-pap karmas , then he becomes non-corporeal.

Non corporeal nature of Jiva:

185. Just as Akash obscured by the confluence of clouds gets corrupted and with the disbursement of the clouds it regains its natural state. In the same way the worldly jiva corrupted by the impure karmas, regains his original (pure) state upon destruction of those corruptions.

Causes for punya bondage:

186. Highest reverence towards Arihant etc. , empathy towards all creatures and warmth towards practice of pure conduct, all such manifestations are cause for bondage of punya.

Causes for Pap bondage:

187. Attitude of detraction towards Arihant etc. revered people, bhava of cruelty towards all creatures , seven types of vices, liking towards the pap form conduct of strong violence etc. – all these are cause for bondage of pap.

Agyani believes punya and pap to be different:

188. Those jivas who are unfamiliar with the real blissful happiness of permanent nature, those ignorant ones only  believe the karmas nimitta for generation of sensual pleasures to be punya and karmas nimitta for generation of sensory unhappiness to be pap differently.

Wise ones believe punya and pap to be same:

189. Punya-pap form karmas only are responsible for one to enter the miserable forest form world. Knowing this, the jivas with pure intelligence do not differentiate between punya and pap i.e. they consider both as identical from the viewpoint of  transmigration in the worldly forest.

Yogi immersed in own soul attains salvation:

190. Those yogis, who discarding sensual pleasures station themselves within their own soul and renounce the belief causing bondage of punya or pap form karmas of the type of dharma and adharma- such belief being  cause for entry into dense worldly forest infested with misery form tigers; those yogis attain salvation by realizing pure soul free of karmas.

5. Samvar  Adhikar

Characteristics of Samvar and its divisions:

191. Arihants who had attained Samvar in their  lives have described the prevention of influx of Mithyatva form pap to be Samvar. That Samvar is of two types- 1. Bhava Samvar and 2. Dravya Samvar

Features of the divisions of Samvar:

192. Blockage of passionate manifestations of the type of  Mithyatva etc. is called  Bhava Samvar. With the prevention of passions of Mithyatva etc., the discontinuity of asrava ( i.e. influx ) of Gyanavarana etc. karmas is known as Dravya Samvar.

Comment:  Preventions of bhavas of anger etc. to be generated is Bhava Samvar while prevention of pudgala form influx of karmas within the soul  is dravya samvar.

Total purification in the absence of dravya and bhava karmas:

 

193. With the nimitta of corrupted bhavas of passions etc., bondage of dravya karmas and with the nimitta of fruition of Mithyatva etc. dravya karmas, passions etc. bhava karmas are generated. Therefore with the destruction of bhava karmas and dravya karmas, total purity in the soul in the form of  complete detachment is realized.

Comment:  One is cause for the other hence if both are not there then total purity can be attained.

Moha is responsible for the destruction of knowledge of self:

194. Jiva perturbed with passions i.e. Moha is miserable and the miserable jiva engages in other dravyas with an objective of resolving the miseries. Engagement in other dravyas only is cause for destruction of knowledge of self ; in this manner Moha alone is cause for destruction of knowledge of soul.

Comment:  Lack of knowledge of own blissful nature is Mithyatva which is present since eternal times.

Lack of knowledge of self leads to increase of Mithyatva :

195. The one who has lost knowledge of own soul,  his Mithyatva keeps increasing and Mithyatva only is cause for bondage of gyanavarana etc. eight types of karmas which cause misery. Therefore for attainment of happiness the Moha should be renounced.

Form of Jiva capable of destroying passions:

196-197. The Sadhus who are impassionate i.e. detached to some extent, free of desires and possessions, knowledgeable of the own dravya and other dravyas i.e. having differentiating knowledge, do not have desires for punya-pap form dharma-adharma  and are indifferent towards worldly activities; not only this, who contemplate of the pure darshan-gyan-charitra  form own pure soul by their own self; those sadhus destroy passions.

Comment:  The destruction of all passions is accomplished by end of 10^th gunasthana while the process may be said to be started in 4^th gunastahana.

It is foolish to have raga-dwesha with corporeal pudgala:

198-199.  How can non-corporeal soul attain happiness-unhappiness from conscious corporeal pudgalas  i.e. wife-son etc. relatives of the body and non-conscious corporeal pudgalas i.e. pleasant-unpleasant  touch, taste, smell, color and words of cereals, clothes, house-shop etc.? Since corporeal and non-corporeal do not have any relationship ; in spite of such reality, the ignorant jivas indulge in raga-dwesha towards corporeal pudgalas.

Comment:  Both are different types of dravyas who do not have any relationship.

Logical Motivation of non-indulgence in raga-dwesha:

200. The universe comprises of  jivas etc. infinitely infinite dravyas. Out of them no dravya is capable of doing good or bad for any jiva ; hence knowing this true reality, one should not have any raga or dwesha towards any jiva etc. other dravyas.  

With whom to have raga-dwesha ?

201. The corporeal body  of other’s(doing good or harm) is seen but conscious soul (doing good or harm) is not seen. Hence in case of benefaction or harm from someone, with whom to be thankful and with whom to be upset? Hence it is better to adopt equanimity.

Comment:  The conscious soul of other’s is invisible and incapable of indulging in raga-dweha by nature. The pudgala body is seen which anyway does not know raga-dwesha. So whom to blame?

How to have raga-dwesha with those who harm or benefit the body?:

202-203. This non-conscious body is really different from my conscious soul. These mother-father, wife, son, brother, relatives are benefactor of this body only and the enemies also harm body only; for this reason how is it justified to be thankful to own people and upset with enemies? Because these own people etc. and enemies do not harm or benefit my conscious soul.

Comment:  One has to realize that benefit or harm of the body is not that of the soul.

How to harm or benefit the non-corporeal soul?:

204   I am able to see the non-conscious form bodies of my friends and foes, but I do not see their souls, then how do I do good or bad  for them? Therefore I cannot do good or bad of anyone, this is the conclusion.

Comment:  Hence it is better to remain in equanimity.

The spirit of harming or benefitting is waste:

205. Where my own body itself  is incapable of doing good or bad for my own soul; there some other jiva or pudgala dravya  could commit  good or bad for my soul- this belief is totally false.

Comment:  The health or strength of body has no bearing on dharma, as is seen easily around us ; then who can be benefactor  for the soul? If body were the constraint then tiryanch or Naraki should not be able to attain samyak darshan but that is not seen.

Nobody is able to give or take away the qualities of others:

206-207. No other dravya can take away my qualities, nor can they produce them. I cannot generate the qualities of any other dravya nor can I destroy them.

Hence I did good or bad towards someone - all these imaginations are false. Deluded by Moha, the Mithyadrishti jiva only indulges in such imaginations; the wise Samyakdrishti jiva does not do so. 

Comment:  Innocent people spend their time to be benefactor for others hoping that it would do them some good. But it is nothing more than imaginations and corresponding bondage.

Nobody can give or take away the paryayas of Samyakdarshan etc.

208-209. On enjoying the subjects of touch etc. senses, the manifestations in the form of Samyakdarshan, Samyak Gyan and Samyak Charitra does not get destroyed. Even by continuous service, the  right Guru cannot generate manifestations of Samyak Darshan etc. within his disciple.

These paryayas (manifestations) of Samyak darshan etc. are generated on their own in the manifesting Jiva and they are destroyed on their own. Therefore even Jiva dravya is not the doer-destroyer of the manifestations of Samyak Darshan etc. paryayas. Also no other dravya is cause for generation destruction of these samyak darshan etc. paryayas.

Comment:  Every paryaya is generated on its own without the interference of even the own dravya itself then where is the chance for others to interfere ?

The body etc. are called to be belonging to soul from aspect of vyavahara naya, not nishchaya naya:

210. The Audarik body, touch etc. senses, money etc. dravyas, subjects of touch etc. senses, several kinds of worldly riches are said to be mine from the aspect of Vyavahara Naya. However from the aspect of Nishchaya naya, the body etc. are not mine ( do not belong to soul).

Continued…….

Yogsar Prabhrat – 6

4. Bandh Adhikar

Characteristics of bandh (bondage):

150.  The intake of the pudgalas of the form of karmana varganas capable of manifesting in karma form by the Jiva having   yoga along with passions is known as bandh. This is the cause for loss of independence of the jiva.

Comment:  Pudgala skandh is divided into 23 categories of which one of them is karmana vargana. This vargana manifests into karma form on account of manifestation of jiva in moha form. This moha itself has two components namely yoga and Kashaya.

Four divisions of karma bondage:

151. The bandh (bondage) of karmas can be divided into four categories namely Prakriti (nature), Pradesh (spaces/numbers), sthiti (duration) and Anubhag (intensity) which are cause for suffering of the soul.

General nature of four types of bondage:

152. In these four types of bondage of karmas, the nature of karmas is named Prakriti Bandh, the duration for which the karmas stay with jiva is called sthiti bandh, the conjunction of karmas in the spatial elements of jiva is known as Pradesh bandh and the capability of fruition of karmas is called Anubhag bandh.

Comment:  All four types of bondage occur simultaneously. The yoga of jiva is cause for bondage of Prakriti and Pradesh while Kashaya of jiva is cause for sthiti and anubhag.

Who bonds with karmas?:

153. The conscious soul having raga-dwesha accrues bondage of karmas. The soul not having raga-dwesha , in spite of indulging in activities of  mind-speech-body does not accrue karma bondage in the least.

Comment:  karma bondage occurs from 1^st to 10^th gunasthana. Above 10^th gunasthana the bondage does not occur though the fruition as well as existence of previously bonded karmas may continue.

Clarification of bondage by means of example:

154-155. Just as a jiva having a dry skin devoid of oiliness , moving around in dust and cutting- punching non conscious-conscious or mixed objects and moving amongst them does not accrue dust on his body.

In the same way the jiva devoid of bhavas of raga-dwesha, moving around amongst various conscious-non conscious or mixed objects, cutting-punching or damaging them does not accrue bondage of karmas.

Cause of karma bondage is perturbation of soul due to Kashaya:

156-157. Just as a person having applied oil etc. on the body, sitting in a dusty environment, even without doing anything, acquires different types of dust on his body.

In the same way, the jiva whose mind is perturbed with anger etc. passions, staying amongst karmas, in spite of not doing anything, accrues karmas.

Non corporeal jiva can not be killed by anyone:

158. In this world, the Jiva is non corporeal , beginingless-endless conscious soul,  whose life, death, happiness, unhappiness, protection, harm cannot be carried out by any body.

However  intents of killing causes karma bondage:

159. Without knowing the actual nature of reality, the Mithyadrishti/ignorant Jiva, indulges in ashubha manifestations of the type of killing etc. of other jivas and therefore continuously bonds with  several types of misery causing karmas.

Comment:  This brings out the uniqueness of Jainism. Even though the jiva is not responsible for killing another jiva hence may not accrue bondage but the intent of killing accrues bondage whether that person is killed or not. The same rule applies for saving of life also.  

Death etc. occurs with the nimitta of fruition of karmas:

160. The life-death, happiness-unhappiness, protection-suffering  of the soul – all these acts are created out of karmas. The other people who do not give karmas; they cannot be cause for life-death, giving-taking etc. at any time.

Comment:  Since one jiva cannot take away other’s karmas hence he cannot be cause for his life or death either.

The belief of giving life to others is Mithyatva only:

161. I give life to others, others give life to me, I kill other jivas, others kill me, I hurt other jivas, others hurt me- all  such belief is created out of Mithyatva i.e. imagined out of Moha only.

The spirit of being karta is Mithyatva only:

162.  No dravya can do anything good or bad for any other dravya. In the practical life, I help/ benefit others or  I harm/ destroy others, such belief is delusional.

The bhavas of doing or getting done are also due to nimitta of karmas:

163. If observed from the aspect of nimitta or assistance, then one dravya  changes other dravya into another form. The resolve to do or getting done into other forms, is only due to fruition of karmas ; the jiva has no role in it.

The corruption of conduct is also due to Mithyatva:

164. Just as a cloth in  contact with mud  becomes dirty on its own, in the same way , in conjunction with Mithyatva, conduct, belief and knowledge become Mithya (false) on its own.

How long the conduct etc. remains corrupted?:

165. In Mithyatva state, the conduct, belief and knowledge manifest in Mithya form accepting the corruption of Mithya nature; but in  practitioner state without Mithyatva and Siddha state manifesting in extremely pure state of  conduct, belief and knowledge, the Mithya form corruption is not accepted. Those conduct etc.  remain samyak (right) in future till eternity. Just as gold purified of blemishes does not become corrupted again.

Comment:  Once the jiva has purified himself of karmas then he does not accrue them again. Thus Siddha jivas do not return to the worldly state again.

In spite of enjoyments Samyak drishti does not accrue bondage:

166. Does the conch shell lying in mud etc. become black ? Surely not, it remains white.  In the same way the Veetragi sravak (detached practitioner) , in spite of enjoyments, does not get bonded with Mithyatva etc. karmas.

Comment:  Although strictly speaking there is bondage accrued on account of enjoyments of the form of Charitra Mohaniya karmas, but that is treated as negligible as against the bondage of Mithyatva and Anantanubadhi karmas.

The Mithyadrishti bonds with karmas even without enjoyments:

167. Just as Tandul Matsya ( fish) staying in Swayambhooraman sea , without enjoying anything, is doomed to hell on account of its desires for enjoyments i.e. passions.  In the same way, without enjoying any dravyas, the Saragi jiva ( jiva having raga), having belief of pleasures in enjoyment, i.e. Mithyadrishti jiva accrues bondage of Mithyatva etc. pap karmas for sure.

Comment:  As per story of Tandul Matsya , he observes the Mahamatsya (large fish) opening his mouth for breathing through which several fishes come inside and then go outside. The Tandul Matsya thinks the Mahamatsya to be foolish in not consuming those fishes. For such passions he accrues bondage of 7^th hell. Thus even without enjoyment he accrues bondage while samyak drishti jiva does not accrue bondage in spite of enjoyments.

Samyakdrishti does not bond with karmas in spite of enjoyments:

168. Just as pure gold does not get soiled in spite of lying in the mud of any nature; in the same way Gyani i.e. 4-5^th gunasthana sravaks also do not accrue bondage of Mithyatva etc. karmas in spite of enjoying various types sensual pleasures i.e. they remain uncorrupted only.

Comment:  Here the  example is applicable to samyakdrishti gyani of 4^th to 5^th gunasthana and not muni since munis do not indulge in enjoyments. Further the enjoyments are on account of weakness of conduct without compromising right belief.

Munis do not accrue bondage from acts of sravak:

169. The Muniraj, devoid of Anantanubandhi etc. three types of passions, thus having explicit detachment, do not accrue bondage on account of activities of sravaks in the form of  food preparation or residence construction etc.,  who undertake it by   giving, getting it done or endorsement.

Comment:  There is a small amount of karma bondage on account of Sanjwalan Kashaya which has been ignored here.

Munis do not accrue bondage on account of manifestations of other dravyas:

170. If on account of flaws of other dravyas, the detached Muniraj accrues karma bondage; then how can anyone, when & where   attain purity? Surely no one can.

Comment:  This emphasizes the independence of each dravya.

Knowledge of the subjects does not cause  bondage to the munis:

171. The detached yogi i.e. Muniraj do not accrue karma  bondage merely  by knowledge of the sensual subjects. If knowledge of the objects also give rise to karma bondage then the omniscient Kevali would also accrue karma bondage.

Comment:  At no stage manifestation in the form of knowledge is cause for bondage.

Difference between gyani and agyani:

172. Gyani jivas know all the objects but do not experience them, while agyani jivas experience all the objects but do not know them.

Comment:  Gyani is knower but not doer while agyani indulges in acts without knowing.

Definition of knowledge and experience:

173. The thing which is existent in whichever form, knowing it as such is called knowledge by gyanis. The knowledge which is accompanied with raga-dwesha, pride, anger etc. is known as experience.

Comment:  This definition is applicable in lower state where ragas are present. Once jiva is veetraga (totally detached) then knowledge and experience are the same.

Knowledge does not have ignorance:

174. Just as iron does not have paryaya (modes) in the form of gold  and gold does not have paryaya in the form of iron; in the same way ignorance does not have paryaya of knowledge and knowledge does not have paryaya of ignorance.

Agyani accrues bondage while gyani does not:

 175. Those who are Gyanis i.e. Samyakdrishti practitioners; they manifest in the form of knowledge; hence they do not have bondage of Mithyatva etc. pap karmas. Those who are ignorant, they manifest in the form of ignorance; hence they accrue bondage of Mithyatva etc. pap karmas. 

Comment:  It is reiterated that manifestation of samyakdrishti in the forms of Kashaya (except anantanubandhi) is ignored for bondage since gyani  indulges in them knowing them to be his weakness of manifestation.

Difference between gyani and agyani experiencing fruition of karmas:

176. Resulting intensity of fruition of previously bonded karmas in the form of happiness and unhappiness is only known to the gyani jiva while agyani experiences them. Hence gyani does not have bondage while agyani has bondage of (future) karmas.

Comment:  Gyani knows his own nature to be knowing form only hence he does not indulge in moha and experiences the fruition of karmas with equanimity hence he does not accrue bondage.

Cause for karma bondage and transmigration:

177. As a result of manifestations of the form of Moha etc. passions, the worldly jiva accrues karma bondage and on account of intensity of  fruition of previously bonded karmas he attains good or bad gatis (births).

Transmigration of worldly jiva:

178. Acquiring good gatis of Deva or human forms and poor gatis of hell or animal forms, Jiva attains bodies pertaining to those specific gatis. Those bodies acquire  senses accordingly and using those sensory organs the Jiva senses touch etc. subjects.

Sufferings due to bhavas of raga etc.:

179. With the reception of sensual subjects with the senses available, raga-dwesha are generated. With the ragas etc., bondage of punya-pap form painful karmas gets accrued. Due to those karmas bondage, several forms of miseries are generated.

Cause for salvation:

180. Therefore wise jiva, wary of sufferings should discard Mithyatva, passions etc. The renunciation of Mithyatva etc. leads to destruction of punya-pap form painful karmas and destruction of karmas automatically lead to attainment of salvation.

Continued……..