Yogsar Prabhrat - 14

Even small possession is harmful:

391. Non renunciation of even single Parigrah (possession) does not result in pure disposition and without purification of the mind, how can the Sadhu be free of karmas?

Comments: There are 14 types of internal and 10 types of external possessions. If even one of them is not discarded then the purity of mind is not attained and bondage is assured.

Status of Muni wearing loin cloth:

392. The Sanyami Muni ( Muni who has renounced all possessions) who says “ it is permitted in scriptures” and wears a piece of cloth, he can never be independent and violence free.

Comment: While for a shravak a loin cloth is acceptable, it is not so for a Muni. He cannot be possession free even if he wears a string.

Status of Sadhu possessing clothes-utensils:

393. How can the impurity of mind and culpability of Sadhu be prevented who accepts utensils, clothes and other (blanket etc.) possessions definitely?

Comment: All possessions are said to be detrimental to attainment of shuddhopayoga of higher order.

Possessions lead to instability of mind :

394. The sadhu who indulges in acceptance-possession, usage-protection, washing-drying  of clothes-utensils etc., the impurity of his mind cannot be eliminated.

The one obsessive of  possessions cannot worship the soul:

395. Managing the activities of clothes, utensils etc. how can the violence, non-restraints and attachment be prevented? It is not possible. Therefore how can the attainment of own soul be possible for the sadhu who is attached to other dravyas ? It is not possible.

Comment: So long as one believes other dravyas as beneficial and cause for comfort, the Jiva cannot achieve purity of mind expected at that level of Munihood.

Form of acceptable possessions:

396.   Knowing his own dravya, kshetra, kaal, bhava properly the Sadhu should indulge in those external possessions which do not cause any blemish on his conduct.

Comment: Two types of paths are described. The ideal one is remaining within shuddhopayoga called Utsarg Marg. The other is named Apavad Marg ( path with exceptions) in which four things are permitted as per Pravachansar gatha 225- The body, guru’s teachings, study of Shastra and obeisance towards other followers of same path.

Possessions not permitted:

397. The sadhu who is engaged in conduct beneficial to himself, should not accept any such item which may be detrimental to his sanyam, which may lead to thoughts pertaining to ownership or objects which are  desired by non sanyami continuously.

Form of Sadhu desirous of Moksha:

398. Those Sadhus desirous of only Moksha, are detached towards their own bodies also. Hence the Muniraj who practices the  possessionlessness mahavrita does not accept even a small external possession.

Question pertaining to the Jina ling for women:

399. The Veetrag Dharma which is preached by Jinendra does not involve doing anything with expectations of this loka or the other loka ( current birth or next birth), how come in that Jina dharma the women are required to keep possessions (clothes etc.) ?

Comment: In this Gatha a question has been asked that when dharma is practiced without expectations of this loka or next loka then how come the women have been asked to practice with possessions? This has been answered in next few gathas.

Since one does not attain salvation in  women form:

400. Since women cannot attain Moksha with  the birth in women form ; knowing this Jinendra deva has recommended conduct suitable for their gender.

Next reason –excessive Pramad in women:

401. Since women have excessive lack of control, they are declared to be Pramada. Due to this they cannot attain salvation.

Next reason-  presence of excessive Moha in women:

402. Since their minds are occupied with attachment, fear, jealousy, deceit, depression, sorrow etc. therefore they cannot attain salvation in this women birth.

Another reason- Definite presence of faults:

403.  Since women cannot be without some of the above described faults and further by nature their organs are uncovered hence it has been arranged to cover them with clothes.

Another reason- Inability to practice restraints:

404-405 . Further the bodies of women have weariness, menstruation, periods, fickle mindedness and in their organs- underarms, yoni, breasts birth of  minute Labdhi Aparyapta (incomplete)  humans keep taking place in large quantity due to which they cannot attain total restraints.

Inability to practice Digamber form:  

406. Those women who have attained Samyak darshan with purity like moon and are experts in proper conduct as per Jina ling  described in scriptures, they also undertake austerity  for purification of soul in dressed form (They cannot practice Digamber form).

Men worthy of accepting Jina Ling:

407. Those men who are peaceful, capable of undertaking austerity, free of all blemishes, having one of the three forms- Brahman, Kshatriya, Vaishya by birth, possessing  a healthy body free of diseases with proper and proportionate body parts; they are considered to be worthy of accepting Jina Ling.

Obstacles in acceptance of Jina Ling:

408. Inappropriate race, family, age , indulgence in wrong acts, poor intelligence , high degree of anger etc. are all obstructive for acceptance of Jina Ling. Opposite to these the proper race, family etc. are suitable for acceptance of the Ling.

Real form of obstacles:

409. In reality, the cause due to which the jewel trio form dharma  for attaining Moksha of a Sadhu gets destroyed, that is called obstruction. There is no other obstruction for attaining salvation separately.

Obstacles remain obstacles for ever:

410. Those practical obstructions which have been declared earlier for accepting Jina Ling do not become non-obstructions for acceptance of Sallekhana (Samadhi Maran).

Comment: The reasons due to which Jina ling was not accepted cannot be overruled at the time of death to accept Sallekhana.

Form of Shraman:

411. Those who do not have any expectations from the present loka and the next loka , who are equipped with appropriate conduct pertaining to food- movements and possess equanimity, those great people are Shramans (Munis).

Form of Apramatta Anahari Shraman:

412-413. Those who are disinterested in passions, gossip, sleep, ragas and sensual subjects; who retain equanimity in birth-death, friend-foe and happiness-unhappiness; who are always in search of their own soul ( for enhancement of purity); who are non-desirous of alms/food  and always remain composed; such Shraman Sadhus have been called “Anahari”.

Form of Sadhu having only body as possession:

414. Those who do not make any efforts for the maintenance of the body and without hiding their own capabilities, who are always engaged in austerity; those are Sadhus(Shramans) having possession of just the body only.

Form of food taken by Muniraj:

415. Those muniraj having just body as possession, undertake sustenance at an unknown residence as a rule. That sustenance is received as alms, undesired in nature, less than what is required, once in a day, without containing blemishes like meat or liquor etc., tasteless- without containing taste like sweet etc.

Fault in taking meat:

416-417. Whether the meat is raw or cooked or being cooked , Jinendra Deva has told of the continuous generation of Nigod jivas within it having the same class as that of the meat. Hence he who even touches this raw or cooked meat or eats it, he definitely is the cause for the death of millions of Jivas.  

The great fault in consuming honey:

418. Honey is by nature generated by death of several Jivas and that honey is also  place for birth-death of numerous jivas. Hence sadhus fearful of the restraints, give up consumption of honey with  mind-speech-body. 

Other non-consumable item:

419. Sadhus disinterested in food give up bulbs, roots, fruits, flowers, leaves, butter etc. inedible items and other nonacceptable food items with mind-speech-body and krita-kaarit-anumodana ( doing- getting it done- seconding the deed by others).

Food accepted in the hands of Muniraj cannot be given to others:  

420. Blemish-free food received by the Muniraj in the hands from the donors is not suitable for  being given to someone else. If the Muniraj gives the food received in the hands to someone else then he should not take any more food. If the Muniraj gives away the received food in hands  to someone else and continues to take more food himself then he is responsible for fault.

Comment: If they give away the food to someone else then they are guilty of having possession of food hence Aparigrah Vrita is violated. Further by giving food they become like a householder.

Continued…..

Yogsar Prabhrat - 13

                                                                                           8. Charitra Adhikar

Motivation for adopting Jina Ling:

357. Those bhavya people who are desirous of Moksha, who are capable and intelligent; they should give up the home which is the cause for severe dependence and different kinds of perturbations and accept the Jina ling i.e. the Digamber state.

Comment:  So far the author had described the form of seven tatvas  which is part of Dravyanuyoga. Now he has embarked on description of Charananuyoga  which provides information of conduct to be followed for those desirous to follow the path of Moksha. This makes this Shastra more comprehensive.

Form of Jina Ling:

358-359. Those whose Upayoga are always of the form of Gyan-Darshan, devoid of any violent activities of mind-speech-body, wherein the hairs of beard, mustache, forehead are plucked, bodies are not adorned by oil massage etc., who are free from both internal and external possessions, do not have expectations from others, without any desires, without any corruptions, who are naked free of clothes/ornaments, like a newborn baby, that is the Jina ling which is nimitta cause for attainment of Moksha.

Comment:  Here the characteristics of Jina ling are described. However it should be kept in mind that adopting the Jina ling alone does not ensure Moksha. Truly it is the effort of the Jiva only which ensures Moksha with the Jina ling being nimitta in the process.

Form of the Guru and the Shraman (student):

360-361.  ‘ I do not belong to anyone and nobody is mine,’ with this attitude of possessionlessness, devoid of passions and offering obeisance to Jitendriya Guru and accepting the penances ( 28 types of austerities), the one who  adopts the  form of Jina ling  being possession less, he is ‘Shraman’.

28 qualities of the Shraman:

362-363. Five Maha Vritas, five Samitis, control of five senses, 6 Param Avashyak, Hair plucking, Non bathing, nakedness, not teeth washing, using earth as bedding, food with standing posture and taking food once a day, these 28 are the primary qualities of Yogi which are a must to be followed.

Comment:  The details of these 28 qualities can be seen from Pravachansar gatha 206-209.

Form of Chhedopasthapak Muniraj:

364. The yogi who desires his own well being, he follows these 28 Mool (original) qualities  without carelessness. The one who indulges inadvertently in  carelessness in following these, that Yogi is ‘Chhedopasthapak’.

Comment:  Ideally each Muni should follow the 28 qualities without fail. However due to some carelessness if they break certain rule then it constitutes a chheda ( fault) which needs to be rectified. For this the Muni follows the procedure of penances as suggested by Guru. In other words he mends the fault or he is called Chhedopasthapak.

Two types of Shramans:

365. The ones who carry out ordination of people accepting Sanyam(austerity) for the first time are called ‘Soori’, Guru or  Acharya. The other  Shraman who reinitiate a Muni who has blemished the Sanyam and thus constituted a chheda ( fault), by means of their preachment into Sanyam , are called ‘Niryapak’.

Procedure for mending the chheda of conduct:

366-367. In practicing highest conduct if the Sadhu incurs blemish on account of the activity of body – not due to internal intent- then such blemish can be salvaged by carrying out Alochana (criticism). However if the Yogi is blemished with chheda  on account of internal fault then he should take shelter with a Guru expert in scripture pertaining to conduct and respectfully submit his fault and reproach himself. Subsequently accept whatever penance as directed by the Guru.

Suitability of going in Vihaar ( journey/practice):

368. Thus being free of the chheda (fault), the Yogi should be active in practice of the conduct and discarding the attitude of raga etc. towards other dravyas, he should continue the journey ( practice).

Owner of total Shraman hood:

369. The yogi who has adopted pure ratna-traya ( trio of jewels) of Samyak darshan-Samyak gyan- Samyak charitra, who makes all the efforts in the following of original 28 qualities , he attains total Shramana hood.

Muniraj is relentless:

370. The yogi who is detached; he does not indulge in any attachment towards possessions, residences, Sangh ( group of four type of followers), Vihar(traversing), food, crowd etc.

Pramad is cause for violence:

371. The sadhu who indulges in pramad (carelessness) in eating-drinking, lying-sleeping, getting up –sitting, walking, extending their hands-feet, in holding leaving or keeping an object – does not carry out the activity carefully- he is guilty of violence continuously- whether a jiva is killed or not.

Comment:  What matters is the intent of the Sadhu.  The death of a Jiva is because of his Ayu karma hence Sadhu is not cause for it. But the intent of carelessness accrues karmas to the Sadhu which harms his purity of conduct.

Examples of Pramad and Non Pramad:

372. The one who practices carefully, for him all his conducts are beneficial in the form of Samvar-Nirjara. For  those who are careless, their all conduct is source of misery  in the form of Asarva-bandh; just as consumption of ghee is beneficial to a person without  fever while it is cause for misery for a person with fever.

In spite of right knowledge the conduct can be impure:

373. In spite of having right knowledge if a Sadhu causes misery to others then his conduct is impure; just as a hot lamp is a source for illumination but its kohl is black – not bright like the illumination.

Form of Bhavabhinandi Sadhu:

374. Some munis, in spite of practicing the dharma, are also Bhavabhinandi ( welcoming the worldly transmigration), who are under control of four types of  Sangya (desires) i.e. food, fear, sex, possession and indulge in activities pertaining to pleasing of the masses.

Comment: This brings to light the state of several munis currently seen who in spite of following severe practices have not got rid of their desires and indulge in activities opposite to that expected of a muni. They are termed Bhavabhinandi i.e. they desire to continue in the world forever.

Further details  of Bhavabhinandi sadhu:

375. Those ignorant deluded munis readily indulge in greed and fruitless activities. Those Bhavabhinandi  are cruel, cowardly, jealous and  witless. They definitely would stay in the world infinitely.

Comment: Here all their dharma activities have been declared as useless.

Form of Loka-Pankti:

376. The dharma activities which are carried out by witless Sadhus with impure internal disposition for the public pleasure-attraction are called Loka-Pankti ( activities for public attraction).

Same public activities may be beneficial:

377. Those who are Samyakdrishti wise sadhus, their public activities are meant for spread of dharma  or compassion towards Jivas while the same dharma activities carried out by witless Sadhus are cause for bondage of pap karmas (since intent is greedy).

Comment: The difference is because of the intent of the Sadhu performing the deeds.

Asanna Bhavya Jiva only attains salvation:

378. Those people whose mind is active in path to salvation, their concentration of mind is cause for destruction of karma form impurities. However the salvation is attained by Asanna Bhavya jiva ( bhavya jiva close to end of the worldly life) but not others.

Comment: Although Bhavya Jivas are eligible for salvation unlike abhavya jivas, still all cannot attain salvation. Out of the bhavya jivas, only asanna bhavya i.e. close to end of worldly stay attain salvation.

Bhavabhinandi have animosity towards salvation:

379.  Those who are not in touch with enjoyments i.e. detached towards sensual pleasures and possessions, those Mahatmas attain salvation by destruction of karmas. Those witless Bhavabhinandi ( welcoming the worldly life) have special animosity towards salvation.

Comment: Those who are having Mithyatva have attachment towards ragas and that itself has hatred towards salvation.

Greatness of Samyaktva:

380. Those who are separated from Mithyadarshan and hence do not have animosity towards salvation, those Mahatmas are blessed and shall enjoy the fruits of benediction.

Destroyers of path to salvation:

381. The path for salvation in the form of jewel-trio of samyak gyan etc. as described by Jinendra deva gets corrupted by the impurity minded Sadhus and householders.

Consequences of honouring and dishonouring the Moksha marg :

382. Just as the worship-devotion of path of salvation in the form of Samyak Gyan etc. leads to benefit of great happiness in the form of Moksha; in the same way the consequences of corrupting/dishonouring  that path have been described to be extremely harmful and painful, so it has been ordained.

Result of  contempt of soul:

383. Just as a fall from the top of a ladder or consumption of poison mixed food are detrimental, in the same way corrupting the Samyak gyan etc. also leads to misery.

Comment: More is the height of the fall, more is the pain; similarly  even though tasty food may be satisfactory, the poison mixed food would give more suffering.  By these examples it is shown that corruption of right path would give rise to  higher misery. While death causes loss of life for one time only, the fall from right knowledge may lead to sufferings of infinite births.

The root of bondage lies in Pramad (carelessness):

384. Those who are careless in practices, they are responsible for the himsa (violence) whether JIva dies or not. On the other hand, for someone who is careful in practices following Irya Samiti etc., in spite of death of jiva  by their nimitta, they do not accrue karma bondage on account of it.

Comment: Irya Samiti involves walking carefully observing the path in front so that no  small jivas are harmed. Still if some jiva comes underneath the feet in spite of taking care, then muni is not held responsible.

Example of yogi without pramad:

385-386. Just as a yogi is  said to be  possession free if he does not have sense of ownership/attraction towards objects;  in the same way for a yogi following Irya samiti and walking carefully, if a sookshma (minute) jiva comes under his feet and dies, even then the Jain scriptures have told that such negligence  free yogi does not accrue even minute amount of bondage on account of death of that Jiva.

Form of yogi with Pramad:

387. The munis who are negligent, they give up external possessions without giving up internal possessions. After all, the snake sheds the skin but not his poison.

Comment: People give up clothes but that does not make them Muni since internal desires have not been discarded, just as snake shedding the skin does not discard his poison.

Only external purity is unreliable:

388. Just as a heron, in spite of appearing pure/bright externally keeps killing fishes on account of corrupt internal disposition; in the same way without internal purity, the external purity is not trustworthy. 

Result of bhavas with and  without Pramad:

389. Those yogis who deal with  jivas of  shatkaya (six types of bodies) with negligence, they accrue bondage of karmas  while those who do not indulge in negligence do not accrue karmas just as lotus remain untouched in water(in spite of remaining in water).

Possessions definitely lead to bondage:

390. Although death of a jiva on account of body activities of a Sadhu (in presence of impure internal disposition) causes accrual of karmas and sometimes the bondage does not occur ( due to pure internal disposition) ; even then the possessions definitely result in bondage of karmas.

Comment: While bondage with or without Pramad is not necessary, it is definitely assured with possessions.

Continued…….

Yogsar Prabhrat -12

Result of Dhyan :

332. Those great people  who are knowledgeable of the Bramha i.e. soul, who experience bliss only within their soul  have told the knowledge of the own pure soul or the Bramha and its experience as the main, blemish free benefit of Dhyan (meditation) second to none.

Comment:  Benefits of Dhyan (meditation) are – experience of the soul, samyak darshan, revelation of Moksha marga and dharma, samvar and nirjara, destruction of karmas, bliss in siddha state.

Motivation for Dhyan:

333. Therefore thinking bhavya jivas  should continuously make all efforts for the attainment of this extremely beneficial dhyan only without indulging in debates, doubts and arguments. 

Destruction of Ghati karmas:

334. Meditation specialist omniscient bhagwans who have separated ghati karma form dust from their own souls by means of meditation, have preached for the benefit of future Munirajs / Shravaks about dhyan which removes ignorance just like a pillar of lamp removes darkness.

Result of debates-arguments:

335. Those practitioners who are engaged in the debates-arguments, they definitely cannot reach to the objective of Moksha /Siddha state ; just as a careless slowpoke  person do not reach his destination.

Comment:  Hence it is better to keep away from debates/arguments. 

Real means for attaining Siddhahood:

336. Jinendras – Arihants have told the means for attainment of Param Bramha i.e. Moksha gati  as the Dhyan of pure soul free of karmas; just as walking on the right path is the means for reaching correct destination for an alert person.

Dhyan of pure soul destroys karmas:

337. Just as by chanting the right incantations the strong snake poison can be removed; in the same way the soul also can separate the collection of karmas of several births by means of dhyan of the own pure soul.

Comment:  It should be kept in mind that there is nimitta-naimittik relationship between karmas and soul. Actually jiva purifies himself by his own efforts.

Dhyan of pure soul provides non worldly benefits:

338.  The Chintamani jewel is capable of granting anticipated objects while Kalpa Vriksha grants the objects imagined; but dhyan of the own pure soul  grants the unanticipated and unimagined benefits also.

Dhyan of pure soul destroys Kama deva:

339. The dhyan of the pure soul which leads to abolition of birth, death, disease and old age-  it does not need to carry out any effort for destruction of Kama Deva (sensual desires)- since it is automatically achieved.

Comment:  Non generation of corrupted bhavas itself is termed as destruction of sensual desires.

Debates-arguments cause darkness of knowledge:

340. Therefore discarding all debates-arguments the pure nature of soul should be contemplated upon. Without destruction of darkness (of debates etc.) the knowledge does not engage in the subject (of own pure soul).

Comment:  Even though the debates-arguments may be punya form but they keep jiva away from experiencing the soul by means of dhyan hence it is advised to be discarded.

Respect for right means is necessary:

341. Since the objective is achieved by  the right means, the wise people should give due respect to the right means.

Contemplation of soul only is the means:

342. There is no means other than contemplation of pure soul for attainment of highest state (Siddha) objective. For those jivas who have been bitten by the Moha form snakes or afflicted by Moha form elephants, this means is inaccessible. 

Comment:  In absence of manifestations in the form of Moha and other passions the contemplation is fruitful and beneficial.

External means for contemplation of soul:

343. For contemplation of own pure soul, the enthusiasm, resolve, patience, contentedness, knowledge of the tatvas, renunciation of worldly contacts, these six constitute the external means.

Comment:  These six means have been stated in the order of importance.

Internal means for contemplation of soul:

344. By means of scriptures, inference and practice of meditation- with these three types of internal means the meditator purifies the intelligence and attains pure dhyan.

Comment:  Scriptures provide means to know the Jiva etc. dravya. With logic and inference one learns and understands it. With meditation one experiences and purifies it.

Highest benefit of intelligence:

345. The highest benefit of intelligence should be known as  immersion within own soul. If in spite of being intelligent he does not immerse within his own soul  then the knowledge of all the scriptures has been declared as ‘world’ by the great wise ones.

Comment:  Knowing the soul alone is the objective and knowledge of all others is ‘world’ which is a waste.

World of the intellectuals:

346. Those people are totally ignorant since their world is wife-children-other dravyas etc. and those wise ones who know the scriptures but have no knowledge of Adhyatma ( experience of the soul); scriptures are their world. 

Comment:  Learning scriptures cannot be endless. It has to be applied into Adhyatma.

Motivation for harvesting in dhyan:

347. In spite of taking birth as human being in Karma Bhoomi and benefiting with the seed of quality knowledge, those people who do not engage in the harvesting of great dhyan , they are ignorant only.

Condemnation of the darkness of Moha:

348. Desire for eating the bait in the tackle gives rise to misery for the fishes; in the same way people  discard excellent dhyan in favor of sensual pleasures due to Moha; that moha form darkness be damned which prevents vision of hidden misery.

Comment:  The author has expressed his helplessness and sorrow on seeing the state of the world.

Form of people afflicted with Moha:

349. Those who do not know their own soul substance, who are blind in identifying their own good or bad and are smart  in faulty conduct; those with a vision of present enjoyments only-  attain misery in the end.

Jiva with Moha does not have detachment:

350. The Jivas are engulfed with Moha, in spite of witnessing the mental sufferings, undergoing different diseases, birth, death, old age, bereavement etc. miseries in the world, do not get detached – What an  extraordinary nature of Moha!

Example of manifestation under influence of Mithyatva:

351. Those who are deluded ignorant, they consider improper deeds to be proper and proper deeds to be improper and unhappiness to be happiness; just as a person afflicted with severe itching believes itching to be good and satisfying whereas it is actually cause for misery.

Comment:  Truly Mithyatva causes delusion and wrong is believed as right and even suffering is believed as pleasure.

Meditation though listening of Tatva:

352. Just as with the non-usage of saline water and with the usage of sweet water, the seed lying in the field produces good crop; in the same way with the listening of descriptions of Tatvas etc. (scriptures) quality meditation is attained.

Comment:  Meditation  requires discarding of bad company and listening of right preachment which leads to subsidence of the  grip of Mithyatva and awakening of self realisation.

Motivation for listening to Tatva:

353. For the wise people, the desire for indulgence into sensual pleasures should always be renounced like the saline water. Paying attention to Tatvas etc. is always worthwhile like the sweet water.

Form  of Sophism

354-355. Sophism blocks knowledge, destroys peace, harms belief and it is a mental disease which increases conceit and is an enemy of meditation in several ways.

 Therefore for the people desirous of Moksha, it is not worthwhile  to  apply their minds in sophism and instead they should apply it in contemplation of soul substance which serves as  an entry to the abode of the Siddhas by self realization.

Form of liberated Jiva:

356. Those who have highly pure with wise intent, for whom the permanent paramatma alone is cherish-able in their qualities of belief, knowledge and conduct etc.; who contemplate upon the karma free pure soul with all their might i.e. they have devoted themselves towards that objective only; they renounce the miserable world and attaining Moksha of the form wherein one does not take birth again, they always stay blissful with infinite pleasures which are indescribable  beyond senses and are free from impurities.

Continued…….

Yogsar Prabhrat - 11

Direction by the author to the wise ones:

301. In this world, for the wise ones, any such subject  is  worthy of studies with concentrated mind, worthy of contemplation, worthy of worship, worthy of enquiry, worthy of practice, worthy of collection, worthy of knowledge, worthy of prayer, worthy of acquisition, worthy of observation, worthy of contact, due to which – by means of studies etc. – the concentration in the own self keeps increasing.

Comment:  An important rule is described. All the studies/ learnings should be conducted with the sole objective of knowing the soul- increasing the concentration within the self. Rest is all waste.

Form of Yogi and his objective:

302. In this manner, getting rid of the association with other dravyas, the Yogi attaining Nirjara of the karmas; turning the restless senses adequately inwards and contemplating upon the pure darshan-gyan-charitra natured soul, attains the permanent flame form state of Paramatma which is beyond comparison.

Comment:  The chapter concludes with the description of benefit of nirjara to yogi.

                                                                                           7. Moksha Adhikar

Form of Moksha:

303. With the elimination of reasons for bondage of karmas and shedding of the accumulated karmas due to Nirjara, the separation of all the remaining karmas from the soul results in  the illustrious Moksha which is also known as apunarbhava i.e. no further birth again.

The fruition  of omniscience in pure soul:

304. With the destruction of obstacles( Antaraya karma) , obscuration( Gyanavaraniya  and Darshanavaraniya karmas)  and Moha ( Mohaniya karma), the Keval gyan gets fructified in the soul, in same way as sun rises in the sky with the elimination of darkness of the night. 

Comment:  Here Moha implies all the Mohaniya karmas inclusive of charitra mohaniya.. Once these Ghati karmas are destroyed, there is no hindrance  for the Keval gyan to take birth.

Corrupted soul does not have Keval gyan:

305. Due to corruption of soul with impurities, the Keval Gyan is not revealed, just as no objects can be observed in a mirror tarnished with dust.

Comment:  Its not that the keval gyan is really present and is obscured by karmas similar to obscuration of sun by clouds. In reality the keval gyan is not generated till karmas are present although the capability of keval gyan exists.

Destruction of Moha  with the contemplation of pure soul:

306.  Without contemplation upon the pure soul, the destruction of Moha etc. karmas cannot be achieved just as the mountain cannot be penetrated without Vajra (thunderbolt).

Dhyan leads to bliss:

307-308. Just as with the partaking of medicine, with the remedy  of sickness, the patient is overjoyed, in the same way, with the destruction of the extremely painful  impenetrable karma form mountain by means of meditation form Vajra, the Yogi Mahatma attains real indescribable pleasure.

Preachment of Kevali in accordance with the fate of Bhavya jivas: 

309-310. Some Kevali Mahatma possessing the capability to impart infallible sermons, witnessing/knowing the substances beyond senses by means of kaval gyan/ keval darshan form eyes, having eight types of special glories  on account of fruition of great punya, in accordance with the fate of the bhavya jivas they  give deshna ( discourses) on dharma.

Nature of soul is knowledge:

311. Just as the nature of sun is being hot, nature of wind is turbulence, nature of moon is coolness; in the same way the nature of soul is knowledge.

Comment:  In all the scriptures the main characteristics of soul have been described as knowledge and vision.

The nimitta ( cause) and its effect (naimittik):

 312. The nature of soul is consciousness and that consciousness is knowledge form; however due to the nimitta or hindrance of the four Mohaniya etc. ghati karmas that consciousness is not able to manifest in the form of Keval gyan etc.

Comment:  This is a Vyavahara statement. In reality the jiva has not made effort due to his own weakness to attain keval gyan which is represented by the presence of karmas. In reality karmas do not prevent the revelation of keval gyan. They are present when keval gyan is not revealed.

The naimittik ( effect) in the absence of nimitta ( cause)

313. In the presence of gyeyas ( knowables) and with the absence of  any obscurations, the gyani cannot remain ignorant about it- he definitely comes to know it. This is so, just as the  fire in the presence of dry fuel and in the absence of any hindrances, necessarily burns it only and cannot remain unignited.

Comment:  The opposite of previous gatha is described. When karmas are not present then there is no hindrance for Keval gyan. In reality Jiva has attained Keval gyan with his own effort which is represented by absence of karmas.

Distance is no hindrance for omniscience:

314. The omniscient does not have any hindrance with respect to distance of the subjects. This is proved by experience, just as that of sun (which illuminates every object in its path regardless of distance.)

Comment:  The omniscience is not obstructed by dravya, kshetra, kaal or bhava i.e. by the size of the object, its distance, its period or the manifestation. In other words if something is a subject of knowledge then it cannot escape omniscient.

Due to the nature of objects being knowable, the soul has nature of omniscience:

315. All substances have the nature of being gyeya (knowables). For this reason just as the knowledge knows the general nature of a thing, in the same way the knowledge also knows the specific natures of that thing. Without keval gyan(omniscience) all the things cannot be known clearly at all.

Comment : Every object in the universe has property of being subject of knowledge, known as Prameyatva. The jiva has property of knowledge which is seen to be waning and increasing in different paryayas.  Hence there should be some paryaya which would be  at pinnacle (which is omniscience) which would know all. This establishes the existence of omniscience.

Due to nature of knowledge soul is omniscient and has omni vision:

316. Due to this nature of knowledge only, the soul is omniscient and sees all. If soul is not believed to be so than the soul cannot have even the nature of knowledge.

Means for becoming Siddha:

317. Keval gyani destroys the four aghati karmas i.e. vedaniya, ayu, naam and gotra karmas together  by means of Shukla dhyan form axe and attains siddha state.

Comment:  In Arihant state of 13^th gunasthana , the keval gyani still has four aghati karmas in existence with his soul. These are destroyed by means of Shukla dhyan and 14^th gunasthana is attained which is prelude to Siddha state.

Totally detached Jiva attains salvation:

318-319. If someone says that with the application of Shukla dhyan the karmas are not destroyed of the keval gyani and no one attains Moksha then this is not true.

 Since the manifestation of soul in the form of raga-dwesha-moha is not permanent by nature, with the destruction of karmas, the raga-dwesha etc. do not get generated itself.

Comment:  The logic is that since the generation of raga-dwesha has stopped permanently hence karmas have been destroyed. Once karmas are not present then Moksha cannot be prevented.

Siddha Paramatma do not return to the world again:

320. Further, the blissful Siddha soul does not become worldly again. Surely this is true since who will give up the blissful state and willingly accept the miserable state of the world? No one.

Comment:  Siddhas are totally detached and do not have any karma bondage. Since no desires are there then no bondage can take place hence the question of taking rebirth does not arise.

Siddha souls do not accept body again:

321. The liberated souls, with the destruction of gyanavaraniya etc. eight karmas, do not occupy the destructible bodies again; since with the destruction of cause the effect is not generated anytime or anywhere.

Comment:  Once naam karma is not present then the body also cannot be acquired.

Knowledge is not nature of corporeal:

322. Those who are wise, they should not accept knowledge as the nature of Prakriti (insentient nature) since the non-conscious  substances are not seen to have knowledge.

Comment:  This gatha is for explaining the followers of Samkhya principles who believe the insentient Prakriti to have knowledge while sentient Purusha or soul to be devoid of knowledge. This belief is contrary to what is directly observed.

Knowledge is not destroyed in same way as karmas:

323. The gyanavarana etc. eight karmas of the liberated souls get destroyed but their knowledge etc. qualities are not destroyed; just as the impurities of gold get destroyed but gold is not destroyed.

Comment:  This rejects the Vaisheshik principles wherein the knowledge is also destroyed along with the karmas for the liberated soul.

Without qualities a thing does not exist:

324.  If the knowledge-vision etc. qualities of the Jiva are absent then the existence of the Jiva is also not possible; just as without the presence of (knowledge form) characteristics, the (Jiva form) goal becomes absent.

Comment:  This rejects the Vaisheshik belief which believes the qualities of jiva like knowledge etc. to be destroyed in Moksha of jiva since there would not  be any  existence of jiva himself without knowledge.

Knowledge of karma bondage alone is not salvation:

325. In spite of knowing different varieties of karma bondages, Jiva definitely cannot be free of those bondages without making effort; just as a prisoner cannot be free from the jail.

Comment:  This is described in Samayasar gathas 288-291.

Right effort is means for salvation:

326. Those who, knowing the jiva and karmas to be different from their characteristics, discard the karmas by ignoring them and immerse themselves in the soul substance, they are making the right effort and would get free from karmas.

Same Jiva is of two types from different aspects:

327. Same gold is described as pure gold or impure gold in Vyavahara sense by people. In the same way the same jiva is called shuddha jiva or ashuddha jiva in vyavahara sense in two ways.

Comment:  Gold dravya is pure by nature and does not have two types. The impurity is observed in paryaya in conjunction with other metals. Same way Jiva is inherently pure in dravya sense and observed to be impure in paryaya form.  

Divisions of Jiva and their characteristics:

328. Those who are bonded with karmas are called ‘worldly’ and those who are free of karmas are ‘liberated’ jivas. Out of these two, the worldly jiva is ‘ashuddha’ and the liberated jiva is ‘shuddha’ since  he does not take birth again.

Comment:  Jiva dravya by nature is pure and can never be impure. The paryaya of Jiva has two divisions of pure and impure which are termed liberated and worldly based upon non bondage and bondage of karmas.

The reason for calling shuddha Jiva ‘Apunarbhava’:

329. Since the conjunction of soul with totally different pudgala karmas is called ‘bhava’ (birth) and their separation is called ‘bhavabhava’ (liberation) which implies not taking birth again; hence the shuddha- liberated jiva is also called ‘apunarbhava’ (not taking birth again).

Form of Liberated Jiva:

330-331. In the liberated state, the soul is free of conjunction with others, stationary within his own nature, tranquil like the ocean, free of all types of interests, without having any perturbations, having completed all (that was needed), blemish free, hindrance free and is always blissful.

Comment:  This describes the form of Siddha jiva and his characteristics.

Continued…….