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 1st to 6th
gunasthana suffer from Pramad while 7th 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 6th 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…..
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