Yogsar Prabhrat -17

Result of enjoyments:

481. Just as in spite of being of  cool nature, sandal wood fire causes burn only;  in the same way  the punya accrued with vyavahara dharma gives rise to enjoyments leading to miseries by tradition.

Comment: One has to remember that while punya leads to enjoyments but indulging in those enjoyments lead to pap and miseries.

Riches and enjoyments from the aspect of wise ones: 

482. Just as calamity is friendly with wealth hence it does not give pleasure to wise people, in the same way, impurities of karmas are friendly with enjoyments and therefore they do not provide pleasure to wise ones.

Form of true detachment:

483.   Detachment from the enjoyments and the world are realistic only when their meaninglessness is observed with the lamp of Samyak gyan.

Form of highest obeisance:

484-485.  Upon destruction of Mithyatva which is seed form for different kind of miseries, the highest qualities which are  revealed upon attainment of Nirvana i.e. liberated state are realized by the yogi practitioners resulting in param bhakti ( highest obeisance).

Therefore yogis who are holder of samyak gyan, are expert  in discarding external objects other than the soul; they  discard Mithya gyan in real sense since that too is different from the soul.

Gyani remains unsmeared with sins:

486. Gyani does not get smeared with the sins just as sun cannot be pervaded by the darkness. The Gyani does not get tied down  with sensual pleasures just as a warrior wearing the armour does not get pierced by the arrows.

Comment: The gyani has understood the nature of enjoyments, world and nirvana well. Hence he does not get entrapped in enjoyments like a warrior protected with armour.

Greatness of right knowledge:

487. Samyak gyan is the foundation of the activities pertaining to right conduct. It is destroyer of  darkness of delusion ; fulfills the objective of soul in the form  of  attainment of Moksha.

What should be subject of contemplation? :

488. That tatva ( own soul) is the subject of contemplation by which all the corruptions get uncorrupted and pure dharma gets revealed. That tatva should be really  contemplated by people who are capable of discarding all other concerns.

Own soul is the highest tatva :

489. This knowledge form soul tatva is secluded, free of karma blemishes, eternal, fearless, deformation free flame of internal knowledge, which is the highest tatva. Everything else different from it is nuisance.

Form of jivas desirous of Moksha: 

490. Those jivas who are desirous of Moksha, should not insist upon a specific tatva ( singular view). Those who are free of all the singularities ( insistence upon specific view point), they are able to attain Siddha hood.

Comment: Here importance of Anekant (pluralism) is declared. One should not insist upon singular view since it leads to Mithyatva.

The contemplation free form of yogi in moksha marg:

491. I am  the doer, attaining salvation is my duty; for the purpose of Nirvana knowledge is the means and result of knowledge is bliss- none of such thoughts are entertained by the yogi who remains nirvikalpa.

Comment: The yogi desirous of Moksha does not indulge in contemplation of various subjects of being doer, deed, cause, effect etc. and remains free from them and becomes one with the soul.

Soul is free of the insentient karmas:

492. The karma varganas residing within the soul never become of the nature of soul  just as pudgala residing in the sky do not become of the form of sky  anytime.

Comment: Eight types of karmas are bonded with jiva at any given time but they do not transform into sentient nature and jiva on his own believes himself to be influenced by them to undergo misery. Differentiating knowledge with them alone leads to freedom from their influence.

Jiva is independent of Naam karma generated  states:

493. The deformation of the form of Sthavar ( five types of one sensed states ) due to fruition of karmas does not belong to the soul; just as the cloud generated deformations do not belong to the pure natured sun.

Comment: Five types of Sthavar states exist namely Prithvikayik ( earth as body), Jalakayik (water as body), Vayukayik (air as body), Agnikayik (fire as body) and Vanaspati kayik (vegetable as body) which are generated out of karma influence. These are not due to corruption of soul.  Just as sun has never been corrupted but appears so under the influence of cloud formations.

Soul is always different from Moha influenced bhavas:

494. Just as with nimitta (conjunction) of coloured flowers the sapphire stone manifest into coloured states, in the same way with the nimitta of Mohaniya karma, jiva manifests into anger, pride, deceit, greed forms .

Comment: Jiva appears to be corrupted by the ragas but they are not his nature like the pure sapphire stone.

Karma is the doer of Raga manifestations:

495. Just as with the nimitta of the potter, the corporeal mud only manifests into form of the pot etc. on its own ; in the same way with the nimitta of consciousness, karmas manifest into the forms of anger, pride, deceit, greed etc. passions form.

Comment: Just as mud is maker of the pot, in the same way karma is the doer of raga bhavas while jiva is the nimitta.

Form of passionate manifestations:

496. The manifestation of the soul in the corrupted state with the nimitta of karma impurities have been described as passions which are similar to waves in water.

Passions and karmas have nimitta-naimittik relationship:

497. The karmas lead to generation of anger etc.  passions in the soul while the absence of anger etc. passions lead to absence of  karmas.  Between the  seed and the sprout, if one is destroyed then both get destroyed.

Comment: Between karma and passions, if one is destroyed then other also cannot exist. This establishes the nimitta-naimittik relationship between them.

Lack of passions leads to increase of purity:

498. The moment the impurities of passions in the manifesting jiva subsides, accordingly his manifestations keep becoming purer every moment just like that of gold .

Elimination of passions leads to Siddha state:

499. In the absence of impurities of passions etc. the jiva becomes uncorrupted and stationary i.e. he attains siddha state  similar to the ocean in the absence of wind and waves.

True nature of soul:

500. The internal experience different from the sensory knowledge is the real form of the soul known by the soul without uncertainty.

Comment: Here it is told that soul cannot be known from sensory knowledge. It is known by the soul by itself by own experience.

Form of flame of knowledge of soul:

501. In the absence of which all is darkness and in the presence all are illuminated. Even darkness gets illuminated , such is the great flame of knowledge of soul (omniscience).

Comment: This is a description of omniscience.

All dravyas are stationary within their own nature:

502. All dravyas remain within their own nature at all times and they cannot be changed into a different state by others.

Comment: Six types of dravyas, infinitely infinite  in numbers remain stationary within their own natures and no one can change them into another form. Therefore there is no reason that the jiva should be unhappy or miserable.

Soul is also stationary within his own nature:

503. Just as the sky which is pure , non corporeal and indestructible by nature, cannot be transformed into something else in conjunction with other dravyas ; in the same way the pure soul which is non corporeal and indestructible like the sky, cannot be corrupted from its nature in conjunction with other dravyas. 

Reason for difference between body and soul:

504. Since they are realized by means of different types of knowledges, therefore soul and the body are different. Body is known by the senses based Matigyan while soul is known by own experience only.

Karma and Jiva do not harm each other’s qualities:

505. Karmas do not destroy the qualities of the Jiva, nor do Jivas destroy qualities of the karmas. Jivas and karmas do not have destroyer- destroyable relationship.

Comment: All  statements such as that  of karma obscuring knowledge of Jiva are  made from the aspect of vyavahara naya . From Nishchaya aspect they remain different and independent.

In the absence of Nimitta relationship, Moksha materializes:

506. When jiva and karmas do not have relationship of being nimitta with respect to manifestations of each other, then they are totally separate from each other which is said to be Moksha.

Comment: As Jiva progresses on purification of self then bondage sheds and new bondage also does not take place. It implies that the  Jiva does not have nimitta-naimittik relationship with karmas any more.

Jiva has momentary oneness relationship with paryaya:

507. Just as sapphire stone accepts all colors of the world and takes the form of that color when applied from behind; in the same way the mechanic jiva  who is operator of the body form machine, becomes pervasive with the same bhava with which he attaches himself momentarily.

Comment: The manifestation of dravya at every moment is the paryaya form which is dependent upon his bhava at that moment.

Motivation for practice of soul :

508. Since after discarding all the other bhavas only the soul immerses within self therefore it is appropriate for the wise people to engage themselves with the practice of the soul.

Comment: Giving up extraneous bhavas is of the form of shubhopayoga. With this attitude one leads self into shuddhopayoga which is the true path to Moksha.

Soul is bondage free once it is devoid of karma impurities:

509. Just as pure  gold freed of the impurities does not become corrupted by the impurities again; in the same way the soul totally freed of the  eight types of karmas does not become smeared by the karmas again.

Comment: Once jiva has shed all the karmas and attained Siddha state, he does not accrue bondage again.

To be Concluded........