Cause
for salvation:
451. The conduct described in
this Charitra Adhikar is cause for Nirvana from the aspect of Vyavahara naya.
From the aspect of Nishchaya naya, contemplation of own pure soul devoid of
karma blemishes alone is cause for Nirvana.
Two
divisions of practical conduct:
452. The Vyavahara conduct path
is of two types- one is suitable for attaining Moksha and other one is suitable
for continuity of worldly existence ( hence is not really the right conduct).
Comment:
The other conduct is described by worldly devas who are not detached hence is not really
dharma.
Conducts
suitable for world and Moksha:
453. The path described by the
detached omniscient bhagwan is the one
suitable for Nirvana while those which lead to worldly stay, are
propounded by non-omniscient, undetached
different devas.
Comment:
Only omniscient with total detachment can lead the path to Nirvana since he
does not have any reason to tell wrongly while others are afflicted with
raga-dwesha as well as confusion so their preachment cannot be trusted.
Reason
for suitability of the conduct described by Jinendra :
454. Following the Samyak
Charitra as described by Jina, the Sadhu overcomes the passions and senses which lead to proper
understanding of the scriptures, knowledge
and experience of the soul. This dhyan of the soul results in salvation.
Comment:
Vyavahara conduct cannot be called suitable without Nishchaya conduct which
itself requires right belief first. Hence the conduct of Mithyadrishti is an
exercise in futility.
Vyavahara
conduct is means for dhyan within own
pure soul:
455. Sadhus indulge in
following the conduct of Vyavahara charitra to prevent Ashubha dhyan without which they cannot contemplate of the
shuddha soul properly.
Form of
yogi with supreme conduct:
456. The intelligent Yogi who,
avoiding manifestations in the form of raga-dwesha deceit etc., free of doubts,
pride, desires, anger and greed, without caring for the worldly activities,
practices the above described right conduct; he attains the highly blissful
abode of salvation, by always contemplating upon the pure nature of soul free
of corruptions, destroying the karma form enemies.
9.
Choolika Adhikar
Liberated
Jivas always remain blissful:
457. Attaining salvation the Jiva remains ever
blissful in the nature of darshan-gyan eternally without obscuration. The
conscious nature of darshan-gyan of the jiva can never be destroyed since by
accepting the destruction of nature, the
context of destruction of jiva dravya itself arises which is impossible.
Consciousness
of liberated soul is not meaningless:
458. The consciousness of the
liberated soul does not appear to be totally meaningless i.e. it appears to be
meaningful. Since by accepting meaninglessness to be natural or non-natural,
the consciousness cannot be justified to
be meaningless.
Comment:
Samkhya followers believe the consciousness to be meaningless since it is
without knowledge of the subject of knowledge. This is negated by logic given
in following gathas.
Objection
in accepting consciousness to be meaningless:
459-460. If consciousness is accepted to be
meaningless nature of the soul- accepted as caused by Prakriti as corruption -
then context of knowledge of Prakriti arises but knowledge is not nature of
Prakriti; since by accepting knowledge as nature of Prakriti, the issue of
consciousness of Prakriti arises.
If Prakriti has consciousness
then it would need to have soul nature too. Therefore the consciousness being
of the nature of knowledge cannot be said to be meaningless.
Comment:
If consciousness is said to be
meaningless nature of soul then it implies that it is a corrupted manifestation
of the soul under the influence of nimitta of Prakriti. This results in
Prakriti having knowledge and consciousness which has not been accepted by
Samkhya people. This contradicts their theory
hence consciousness is not meaningless nature of soul.
Soul
continues to exist even in salvation:
461. Since existent thing can never be
non-existent hence even in liberated state non-existence of soul does not
happen.
Comment:
This negates the Bauddha principle which believes the soul to become non
existent like extinguishing of a lamp.
Description
of nature of Jiva and its corruption
with example:
462-464. Just as the pure
brightness of moon is always present and the corruption in its pure nature is
due to obscuration caused by clouds. In the same way, in the pure soul the
knowingness – flame of knowledge – is ever present and the corruption in its
state is on account of obscuration by eight types of karmas. Just as dispersion
of the clouds causes the brightness of the moon to be revealed, in the same
way, with separation of karmas, the pure knowingness of the soul- the flame of
knowledge gets revealed.
Comment:
It has to be noted that corruption does not occur on its own and it occurs in the presence of another dravya as
nimitta. Further nimitta does not cause corruption but it occurs on its own in
the Jiva based upon his own manifestation.
Destruction
of the karma obscuration can be within moments:
465. Yogi destroys the
obscuration of karmas over the soul within a moment just like a strong wind
drives away the obscuration of sun by clouds within moments.
Comment:
This is achieved by muni climbing the Kshapak Shreni wherein he reaches from 8th
to 12th gunasthana within one antarmuhurta (less than 48 minutes)
destroying the four ghati karmas.
Characteristics
of yoga:
466. The yoga i.e. the dhyan by
which knowledge of the soul free of karmas is realized, that has been defined
as yoga by Yogis, who have destroyed the Ghati karmas by means of yoga.
Comment:
The word yoga has different meanings. Here it implies the knowing of the own
soul and remaining in that state without perturbation.
Greatness
of bliss experienced with Dhyan:
467. The bliss experienced by
yoga – the knowledge of own soul by means of dhyan- is the highest pleasure;
since it is free of the terror caused by the sensual desires generated by Kam
Deva; it is peaceful, perturbation free, stationary, indestructible, present in
own soul – is not brought from outside, not dependent upon others, without the
sufferings caused by birth and death.
Features
of happiness and unhappiness in brief:
468. Whatever is dependent upon
others is unhappiness and whatever is
independent of others is happiness. In this manner the omniscient has described
the characteristics of happiness and unhappiness in brief.
Comment:
Therefore all the pleasures derived with senses are unhappiness only.
Forms
of Enjoyments and knowledge of own soul:
469. Since whatever is
dependent upon others is unhappiness, hence the enjoyments generated out of
punya are misery form since they are dependent upon others. The knowledge of
own soul generated due to yoga is independent of others hence is blissful.
Characteristics
of dhyan:
470. The pure knowledge of
people, when it becomes stationary, then it is described as ‘Dhyan’. Just as
gold free of impurities is described as ‘ Kalyan’ (benediction).
Comment:
Knowing own soul or any other subject with total detachment in stationary
manner is dhyan.
Belief
of ignorant people :
471. Ignorant people who do not
have the right knowledge of the reality, they believe the unreal enjoyments of
the form of Gandharva City ( city created in sky with clouds) to be
ever-lasting and real.
The
great ailment of the soul:
472-473. This world creates
delusion in the mind, causes misery of raga-dwesha and is accompanied with
sufferings of birth and death, which is a great disease of the soul. This world
form disease is eternally tied to the
soul, cause of bondage of karmas and proven by experience of all the people.
Siddhas
do not return to the world:
474. After the elimination of all
the worldly impurities, the soul which gets liberated, does not become captive-
holder of worldly form- once again. He does not revert back to ordinary human
form nor does he manifest into ignorance
form again.
Comment:
This rejects the principle of incarnation of the gods supported by some people.
Siddhas
do not become worldly – support with example:
475. Just as someone who gets
rid of a disease in this world, he does not suffer that disease any more and
becomes healthy ; in the same way the one who gets free from the karmas, he
does not take birth again – he does not come to world again- great health
form is achieved.
Enjoyments
of gyani are not cause for the world:
476. The one whose mind is
always engaged in pure knowledge, who does not engage in any other activities,
his enjoyments are not cause for the worldly stay in the absence of desires.
Gyani
is detached with respect to enjoyments and detachment leads to Moksha:
477-478. The Mahatma who
realizes the mirage to be truly unreal, he does not get perturbed or doubtful
about its existence, hence he does not get caught in its web. Further the Mahatma,
who knows the enjoyments to be like mirage, in spite of enjoying them also, due
to his detachment, he is singular and attains the highest state.
Form of
Jiva knowledgeable of the Tatva:
479. Just as knowing mirage to
be imaginary water, the gyani does not traverse on that path to drink water,
remains only knower and viewer. In the same way, knowing and seeing the
enjoyments of five senses to be unreal from the aspect of tatva, gyanis do not
get caught in worldly web and remain on
the path to Moksha.
Comment:
This gatha indicates the greatness of Samyaktva. One who has attained it shall
achieve Moksha sooner or later.
Form of
the Jiva lacking knowledge of the Tatvas:
480. Just as a person who does
not know the reality of mirage remains afraid and miserable; in the same way
the Jiva who does not know that the enjoyments of the five senses are cause for
misery on account of his delusion; he traverses on Moksha marg with confusion .
Continued…..
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