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…….
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