Yogsar Prabhrat -15

Rule for practicing Munihood:

421. Those Muniraj who are young teenaged, old-aged, ascetic with conduct of long fasting etc., whose bodies are weak on account of sickness etc., or those suffering from some disease, they should undertake the conduct suitably so that the original qualities of the conduct do not get blemished.

Comment: In any case 28 original qualities are required to be practiced. The compromise is with respect to severity of practices depending upon the capability of body.

Form of Muni accruing  minor bondage:

422. Those yatis/munirajs who undertake the conduct appropriately understanding the food, body, country, time, strength and own capability,  they accrue small amount of karma bondage.

Non permissible activities for the Munis:

423. Those activities which cause harm to their own restraints, result in   misery to the world (different types of jivas), which cause perturbation to self and others, should not be undertaken by the Munirajs.

Encouragement for studying scriptures:

424. The concentration of Sadhu is attained by realizing the nature of things from scriptures hence they should be specially respectful to the scriptures.

Jinendra described scriptures alone are praman (authentic):

425. Since scriptures as stated by omniscient only are authentic in respect of other loka (past or future) hence those who are “Nikat Bhavya” ( likely to attain Moksha shortly) have highest respect for scriptures.

Reason for paying respect to scriptures:

426. In this world, this Jiva is expert in affair of Arth (earning) and Kaam( enjoyment) purusharthas ( efforts) even without preachment. However for dharma purushartha he cannot engage without direction from scriptures, hence it is a must to have respect for the scriptures.

Other efforts can be compromised:

427. If efforts are not made towards Arth and Kaam then their results  are reduced only. However if dharma is not practiced then not only it disappears but it can also be disastrous.

Comment: The efforts towards Arth and Kaam give rise to enjoyments which are anyway pap activities. If the results are not favorable, it does not matter much. But if dharma activity is compromised then the result would be suffered in several births.

Only scriptures illuminate the right path:

428. Hence those desirous of dharma , they always study and follow the preachment of scriptures. In this world pervaded with Moha form darkness, the scriptures alone illuminate the path.

Benefits of scriptures:

429.  Medicine for the diseases of the form of deceit etc.  is scripture, punya is accrued from scriptures. Scriptures are like eyes which view all  the substances and serve to fulfill all objectives.

Form of yogi without respect to scriptures:

430. The yogi  who does not have devotion towards scriptures, all his religious activities are like those of a blind person due to accrual of karmas. Being faulty those activities do not result  beneficially nor the objective is met.

Utility of scriptures with example:

431. Just as a dirty clothes are cleaned by means of water, in the same way the mind corrupted by raga etc. form blemishes is cleansed by means of scriptures.

Motivation for studying scriptures:

432. Since the intellect engaged in scriptures continuously serves as a messenger to acquire bride of the form of Mukti (salvation), therefore those bhavya jivas who are fearful of the miseries of this world should carefully engage themselves in studies of the scriptures.

Form of yogis without knowledge of scriptures:

433-434. Just as a blind person lost in dense forest cannot find the way to  desired destination  in presence of  unavoidable potholes etc., in the same way a person without the knowledge of scriptures , lost in worldly forest cannot avoid the false paths and traverse towards the path for Moksha.

Fruition of karmas in accordance with the intents of Jiva:

435-436. In spite of the same deeds, the results are different depending upon the manifestations, hence the manifestations have important role to play in fruitions. Just as in the field, even if plowing- seeding etc. are same, the irrigation has a major role to play on the quality of crop. In the same way, the manifestations (intentions) are different from aspects of raga-dwesha etc. and the intellect of the people enduring the results.

Causes for different types of fruition of karmas:

437. The fruition of karmas are different on account of intellect, knowledge and asammoha ( undeluded- unwavering knowledge). The deeds of the people having bodies are accordingly different (based on the three).

Form of intellect etc.:

438. Wise people call intellect as dependent upon the senses while knowledge is dependent upon the scripture. When knowledge is unwavering without delusion then it is called Asammoha.

Comment: Here intellect is said to be dependent upon senses only. The knowledge is gained through scriptures. Asammoha is the sense of detachment based upon the knowledge.

Difference between intellect etc. described above:

439. The difference between the three should be understood in the context of Samyak darshan- Samyak gyan- samyak charitra as follows:

Result of deeds based upon intellect:

440. All acts carried out by intellect i.e. based upon senses result in worldly transmigration hence the fruition of manifestation of all jivas with bodies using sensory knowledge is worldly stay only.

Comment: Five types of senses are there- touch, taste, smell, eyes and hearing which know their external subjects only. The knowledge of those subjects cause raga-dwesha only which results in transmigration. Soul is not subject of any of the senses hence there is no possibility of dharma.

Result of deeds with knowledge:

441. Same acts when they are carried out by knowledge dependent upon the scriptures (sruta gyan), then they result in Moksha. This is so since with the power of sruta (scriptures) result in Moksha conventionally.

Comment: Although attachment to scriptures is also raga but from Vyavahara aspect it has been called as a means for Moksha. It has been accepted as nimitta for detachment.

Result of deeds with Asammoha:

442. The acts which are carried out under influence of Asammoha , they are of detached nature. Hence they are inherently pure and cause for further purification. Therefore they bestow  Nirvana for those traversing on Moksha marg.

Comment: Asammoha stands for without Moha i.e. with detachment. Hence it is the path to dharma.

Form of Jiva traversing on Moksha marg:

443. Those whose minds are detached towards the fruition of karmas, those yogi do not have interest in enjoyments and life; they traverse the path beyond births i.e. Moksha.

Different Yogis but means is same:

444.  Those who follow Samyak Charitra and are traversing the path beyond births, in spite of differences in their attributes, the path is the same; just as amongst several people in spite of differences in their special states, they are same in terms of human nature or Jiva forms.

Comment: The togetherness of right belief-right knowledge-right conduct is Moksha marga which is same for all.

Eventually state of Nirvana is one only: 

445. Although the wise ones have described the Moksha tatva by several names in scriptures, however its characteristics is life beyond births or Nirvana which is basically the same.

Different names of Nirvana/Moksha:

446. The words Vimukta, Nirvritta, Siddha, Param Bramha, Abhava, Shiva mean the same Moksha nothing else. In spite of differences in words the meaning is the same.

Comment: The meanings of the words are as follows:

(i) Vimukta – Those who are separated from bondage of anger etc. passions.

(ii) Nirvritta- Those who are free from the worldly activities.

(iii) Siddha- Those who have attained the complete state with their own efforts. 

(iv) Param Bramha- Those who have eliminated all impurities and have become stationary within their own pure conscious form  soul substance.

(v) Abhava – Those who do not have to migrate into four types of gatis.

(vi) Shiva- Those who have attained supreme bliss.

Three characteristics of Nirvana :

447. The omniscient Jinendra deva knowing the characteristics of Moksha Tatva very clearly and unambiguously has described   Moksha tatva as unobscured, uncorrupted (free of impurities due to karmas) and free of cause effect relationship.

Comment: Due to lack of perturbations etc., it is unobscured. Without impurities of  eight types of  karmas it is uncorrupted. It is free of cause effect since there are no reasons for birth-death etc.

Detachment eliminates arguments:

448-449. Knowing the Moksha tatva unambiguously without delusion and absolutely with detachment, the people desirous of Moksha can not have any difference of opinions in the descriptions of the Moksha related  logic.

Since the path to Moksha as observed and known by the omniscient is absolutely clear and blemish free. Therefore there is no contradiction between the nature of Moksha Marg and its description; hence the path to Moksha is one only as a rule.

Comment: Moha only results in contradicting belief and raga-dwesha. Once Asammoha i.e. detachment is  present then there is no contradiction or argument. All gurus have described the same path.

Cause for variation in preachment:

450.  Depending upon the nature of the disease of the patient, at that time the smart doctor prescribes different types of medicines accounting for the type of disease and the capabilities of the patient etc. In the same way depending upon the capabilities/worthiness of the bhavya jiva, Acharya gives different kinds of sermon regarding Moksha marg.

Comment: Four types of Anuyogas are used for description of dharma depending upon the attitude of the student.

Continued…..