Effect
is absent in the absence of cause:
510-512. In spite of the presence of wheel, stick and
potter as nimitta , without the availability of causal agent i.e. mud, the pot
does not get generated. In the same way , in spite of the presence of activities
of mind-speech-body as nimitta , without the existence of causal agent passions
, the karmas do not get generated. Just as mud is the casual agent for the
production of the pot, in the same way the causal agent for karmas is passions.
This should be known to yogis at all times.
Comment:
These passions are of the form of Mithyatva, Avirati etc.
Jiva
does not become one with passions:
513-514. Just as potter
functions as nimitta for the making of pot and never becomes one with pot , in
the same way jiva functions as nimitta for generation of anger etc. but never
becomes one with anger etc. passions, remains Jiva only.
Doer
Jiva becomes non doer:
515. The one who believes the
karmas to be totally of the form of
karmas and non karmas to be of the form
of non karmas, in spite of being doer of all the karmas, (one day) he becomes non
doer of those karmas i.e. remains just
knower of the karmas.
Comment:
Out of ignorance Jiva used to believe self to be doer of karmas. Once the enlightenment
has taken place he knows self to be non doer of karmas. Then the bondage does
not take place.
Detached
gyani does not accrue bondage :
516. Just as in spite of
remaining in the mud, the sapphire stone does not get besmirched with the mud-
the mud does not enter the sapphire- in the same way the gyani jiva who is detached, in spite of
enjoying subjects of the five senses, does not get besmeared with pap i.e. he
does not accrue karma bondage.
Comment:
Since gyani does not wish to indulge in the enjoyments but due to fruition of
charitra mohaniya, unwillingly he indulges in them, hence he does not accrue
bondage.
Greatness
of differentiating knowledge:
517. The one who has seen the
real difference between the body and the soul, he does not get attracted
towards the subjects of the senses again- remains detached.
The
bhavas of Jiva and their function:
518-519. The bhavas (attitude)
of the jiva are of three kinds- shubha (auspicious), ashubha
(inauspicious) and shuddha (pure). Shubha bhava is cause for punya, ashubha
bhava is cause for pap while shuddha bhava leads to salvation.
Therefore the yogi who blocks
the asrava (influx) of karmas, discarding shubha and ashubha bhavas, indulging
in shuddha bhavas , he attains salvation.
Form of
greatest Yogi:
520. The yogi who has destroyed
all the corrupt bhavas of passions etc., who withdraws his attention away from
all the objects and concentrates upon the soul only and does not contemplate of
anything else; he is the greatest Yogi.
Comment:
This describes the state in 12th gunasthana just prior to revelation
of keval gyan.
Form of
Jiva desirous of sensual pleasures:
521. The jiva who keeps
remembering the subjects of the senses, although he has withdrawn his senses
from those subjects, that ignorant one remains miserable and harms his present
as well as future loka (birth).
Comment:
This is jiva who has renounced the sensual pleasures externally but internally
the desires are still present. The futility of such an exercise is described.
Form of
Gyani-Agyani in the context of enjoyments:
522. The ignorant jiva in spite
of not enjoying at present keeps making efforts for the sake of enjoyments. On
the other hand , the wise one in spite of enjoying at present keeps making
effort to get rid of the enjoyments.
Comment:
The bizarre nature of manifestation is described. While agyani accrues bondage
even without actually enjoying the pleasures, the gyani accrues nirjara even
while enjoying the pleasures. The difference lies in the attitude of the two.
State
of detached hermit:
523. The gyani jiva who has
kept his senses away from their subjects
of enjoyments, nor does he try to remember the enjoyments experienced earlier
or desire to enjoy them again; that jiva remains happy in the current birth as
well as the next.
Forms
of Desirous and detached Jivas:
524. Those who are indulgent in desires always, in
spite of not experiencing the enjoyments, they accrue bondage all the time.
Those who are Veetragi (detached), in spite of experiencing the enjoyments,
they do not accrue karma bondage, this is for sure.
Comment:
Although there is bondage due to fruition of charitra mohaniya, it is ignored
for the gyani jiva being insignificant compared to bondage due to fruition of
Mithyatva.
Knowing
the subjects does not result in bondage:
525. Those who are gyani, they do not accrue
bondage in spite of knowing the subjects
of sensual pleasure. Otherwise omniscient knowing all the three lokas would
have surely accrued bondage. Therefore knowledge is not cause for bondage.
Comment:
Knowing or not knowing the subject does not result in bondage. It is the
attachment or desires which result in bondage.
Mithyatva
is the main cause for karma bondage not enjoyment of senses:
526. The highly ignorant
Mithyadrishti jiva, in spite of not experiencing sensual pleasures accrues
bondage for sure; just as one sensed jivas in spite of not experiencing four
senses, accrue bondage of all eight karmas.
Comment:
Cause for bondage are Mithyatva, Avirati, Kashaya and yoga. Even one sensed
jiva accrues bondage of all eight types of karmas although he is incapable of
enjoying from four types of senses.
Veetrag
bhava alone is dharma:
527. The muniraj who are devoid
of raga-dwesha, for them the activities of Pratyakhyana etc. six essentials are
meaningless; while those Muniraj who are
indulgent in raga-dwesha, for them also the activities of Pratyakhyana etc. six
essentials are meaningless i.e. of no use.
Comment:
The first is a muni who has progressed beyond all desires. For him the exercise
of Pratyakhyana etc. is not required. The second is a Muni who is indulgent in
raga-dwesha in spite of giving them up externally. For him also Pratyakhyana
etc. serves no purpose.
Form of
Muniraj devoid of Pratyakhyana etc.:
528. The yogi who does not have
raga towards any object, nor does he have dwesha and remains detached all the
time; that Muniraj is totally free of
all karmas due to Pratyakhyana carried out.
Comment:
Those muni who are in 12th gunasthana are rid of raga-dwesha hence
do not require to do Prtyakhyana etc.
Jiva
with raga are always faulty:
529. The ignorant Mithyadrishti
jiva always indulges in faults which are cause for worldly existence. But Gyani
veetragi jiva does not indulge in those
faults at all.
Comment:
Those with Mithyatva, in spite of carrying out external practices are faulty
and accrue bondage. The gyani jiva do not have mithyatva hence their bondage is
negligible.
The
bhavas responsible for karma bondage and shedding:
530. Audayik bhavas of the jiva
– the manifestations resulting due to nimitta of fruition of karmas (primarily Mithyatva) -
are cause for bondage; while cause for salvation are Paarinaamik bhavas.
Comment:
The Paarinaamik bhavas are of the nature of Jiva which do not manifest and
remain consistently the same. Contemplation with them as objective leads to
salvation.
Motivation
for experience of the soul:
531. The experience of sensual
pleasures are external happiness while experience of own soul gives internal
happiness; knowing this discarding the external pleasures, one should remain
stationary within own soul experience internally.
Two
divisions of knowledge:
532. The knowledge of the jiva
generated by means of the senses is called Pudgal generated; the knowledge
which is generated without senses is knowledge of the soul- of the nature of
self.
Comment:
The knowledge using senses as nimitta is known as indirect knowledge while
knowledge without senses is called direct knowledge of the soul.
Actually
knowledge does not have divisions:
533. Just as in spite of cows
having different colors like black, white, yellow etc., the milk remains of the
same color; in the same way, in spite of jiva having various divisions like one
sensed etc., tiryanch etc. there is no difference as far as knowing nature of
jiva is concerned.
Comment:
In reality knowledge is knowledge only and cannot have divisions. That knowing
nature only is the subject of contemplation for salvation.
Differentiating
knowledge of knower with the known:
534. Just as objects
illuminated with the lamp are seen and identified to be different from the lamp
, in the same way, objects known by the knowledge are known and identified to
be different from the knowledge.
Comment:
The gyani knows himself to be of the nature of knowledge different from the
subject of knowledge. Agyani believes the subject to be his own.
Form of
natural knowledge and its corrupted form:
535. Knowledge is the nature of soul which is very
fine (can not be generated through senses) , indescribable with words, which
cannot be separated from the soul. On the other hand the impure knowledge of
pudgala nature derived through touch etc. senses can be separated.
Comment:
Just as fire cannot be separated from heat the knowledge and soul are the same.
Both are one. On the other hand the
knowledge through senses is dependent upon the senses and destructible. ( It is
not existent in siddha state.)
Form of
destruction of worldly existence:
536. If the trunk of a tree is
cut, even then the leaves start sprouting but if the roots of the tree are
destroyed then leaves do not get sprouted again. In the same way, by destroying
the world partially ( preventing pap karmas), the corruptions get generated
again, but if the roots of the world (Mithyatva) is destroyed then the
corruptions do not get generated.
Comment:
Here the punya or pap are called partial destruction which do not end the
worldly existence. It is the destruction of Mithyatva only which prevents
worldly existence.
Comparison
of the two types of destructions:
537. By the partial destruction of the world (
destruction of pap ) the conduct is of different kinds as per the worldly
tradition. With the destruction of roots of the world (Mithyatva), the soul contemplates upon
the own pure nature free of karma impurities, which is pure like the sky.
Thus knowing the true nature of reality, the wise ascetic people
contemplate upon the own pure soul
internally. This makes sense since if the destination is available
nearby then one does not travel afar searching for the same.
Success
of birth and life:
538. Those great persons who,
knowing the whole external world as non-cognizant, deceitful and destructible,
contemplating upon the own pure stationary nature, cross the worldly ocean
filled with crocodiles of the form of anger etc. different passions and attain
uninterrupted infinitely blissful Moksha state; the birth and life of such Mahatmas only is successful.
Introduction
of the Shastra and its Author:
539. Observing the entire world
like a city made with clouds in the sky, like scenes observed in the dream,
like the illusionary pictures observed under hypnotic spell, the lone hearted
Amitgati has created this Yogsar Prabhrat, for attaining the param brahma (
highest state) which is the most sought state amongst the souls, which is free
from blemishes of karmas, not visible to senses, non-corporeal, beyond senses
and ever blissful. This scripture is
prominent amongst the books on the subject of yoga, blemish free, very fine
from the point of view of meaning, subject of experience and ever enjoyable.
Benefit
of studying this Shastra:
540. Whoever studies this
Yogsar Prabhrat with concentration of mind, he knowing the nature of self and
realizing it, attains residence in the sacred abode of liberated souls which is
free from all blemishes of the world.
The
End
