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…....