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 13th
gunasthana , the keval gyani still has four aghati karmas in existence with his
soul. These are destroyed by means of Shukla dhyan and 14th
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…….
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