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……