Now it is told that
castes of Brahman etc. do not belong to soul:
Gatha 87: Soul is not
Brahman, nor Vaishya or Kshatriya or the Shudra etc. He does not have genders
of male, female or neutral. Having the
nature of knowledge he knows all substances by means of knowledge.
Commentary: The divisions of caste in
the form of Brahman etc., or in the form of three genders of male etc., are
said to belong to the body of Jiva from
aspect of Vyavahara naya, even then they are different from the soul from
aspect of shuddha Nishchaya naya and are suitable to be renounced. The
Bahiratma Mithyadrishti Jiva lacking
Veetrag nirvikalpa Samadhi believes them to be his own, while the Antaratma
Samyakdrishti Jiva without having Mithyatva, engaged in the spirit of pure soul
does not consider them to be his own. He
engages himself within his soul only and knows it to be of the nature of
knowledge. He does not believe caste, gender etc., to be his own and does not
apply himself in them; this is the essence.
Next it is told that
the divisions of Vandak, Kshapanak etc, do not belong to Jiva:
Gatha 88: Soul is not
Acharya of Bauddha. Soul is neither Digamber nor Shwetamber. Soul does not have
any specific attire like ekdandi, tridandi, hans, param hans, Sanyasi,
Jatadhari, Mundit, garland of Rudraksh, Tilak, Kuluck, Ghosh etc. form different
masquerades. He is of the nature of knowledge only. That soul is known to the
Muni immersed in the contemplation of the soul.
Commentary: Although from aspect of
Vyavahara naya, the soul adopts different attires like Vandak etc., even then
from aspect of Nishchaya naya, any of the masquerades do not belong to the Jiva
and they belong to the body only. The
Dravya Ling (physical form) adopted is said to belong to Jiva from aspect of
Upacharita Asadbhuta Vyavahara naya ( Formal non real practical aspect). Even
then from aspect of Nishchaya naya, it does not belong to Jiva, since when body
itself does not belong to Jiva then how can the attires of the body be called his? Hence Dravya Ling does not
belong to him absolutely. Although the Bhava Ling ( spiritual form ) of Veetrag
Nirvikalpa Samadhi form aids in attaining pure soul nature hence is said to be
of the nature of Jiva, even then from aspect of very fine Nishchaya naya, the
Bhava Ling does not belong to Jiva. Although Bhava Ling is a tool form, even then it cannot be called as the means for the supreme state.
Further it is told that
relationship of Guru and disciple does not belong to soul:
Gatha 89: Soul is neither
Guru nor disciple; neither master nor servant; neither brave nor coward;
neither belonging to higher class nor lower class.
Commentary: Although
from aspect of Vyavahara naya, the relations of Guru-disciple, master-servant
etc. are of the form of Jiva, even then from aspect of shuddha nishaya naya,
they are different from pure soul and do not belong to soul and can be
discarded. The Mithyadrishti Bahiratma Jiva who is devoid of realization of
Veetrag supreme blissful soul considers these divisions to be his own nature
belonging to his own soul but the Antaratma Samyakdrishti jiva immersed in
Veetrag nirvikalpa samadhi knows them differently as not his own.
Now the form of soul is described:
Gatha 90: Jiva substance is neither human nor deva. Soul is neither
Tiryanch (animal) nor has he been Naraki (resident of hell). Thus he has never
taken form of someone else, but it is of
the form of knowledge. This is known to the Muniraj practitioner of three guptis (controls)
immersed in nirvikalpa samadhi.
Commentary: The shubha-ashubha karmas are
generated out of manifestations in vibhava (non natural) forms of raga-dwesha (attachment-aversion)
which are opposite to the spirit of Supreme soul substance of the nature of pure
knowledge and vision. With fruition of these karmas, the Bahiratma
Mithyadrishti Jiva who is devoid of the spirit of jewel trio of
differentiated-undifferentiated nature , believes the soul substance to be of
the form of human etc. vibhava manifestations and believes them to be his own.
On the other hand the Samyak drishti Gyani jiva who is devoid of ignorance and
is of the form of Antaratma, believes the human etc. form manifestations to be
different from self.
The form of soul is described further:
Gatha 91: Soul is neither intelligent nor stupid. Soul is not
rich or poor either; nor is he child, young or old. All these are vibhava
manifestations generated on fruition of karmas.
Commentary: Although in conjunction with the body, the divisions of intelligent etc.
are carried out of Jiva from aspect of
vyavahara naya; even so from aspects of shuddha nishchaya naya, they are
different from pure soul substance, and are worthy of discarding. These
divisions are believed to be his own by Mithyadrishti jiva who is devoid of
spirit of veetrag experience of own soul. On the other hand the non ignorant Samyakdrishti
jiva believes these Pandit etc. form vibhava manifestations to be karma
generated.
Now the conscious nature of soul is described:
Gatha 92: Punya form auspicious karmas, pap form inauspicious
karmas, past, future, present kaal, akash, dharma dravya, adharma dravya, body
etc. – none of them is soul except for conscious nature.
Commentary: Although from aspect of Vyavahara naya, punya-pap etc.
are indifferent from the soul, even so from aspect of shuddha nishchaya naya,
they are different, despicable and should be renounced. These other bhavas of
punya-pap, dharma-adharma etc. are believed to be his own by the Bahiratma
manifested in Mithyatva-raga etc. form. The same bhava are considered by
Samyakdrishti Antaratma jiva immersed in Supreme Samadhi of the form of jewel
trio of belief-knowledge-conduct of own pure soul substance renouncing all the
bhavas of punya-pap , sankalpa-vikalpa etc., as different from pure soul.
In
this manner, in this first Adhikar describing the three types of soul of the
form of Bahiratma, Antaratma and Paramatma, eight Doha sutras are described
with the primacy of Samyakdrishti lacking the spirit of Mithyatva.
Now
the first Adhikar is completed with the description of differentiating
knowledge by means of 31 doha sutras in choolika form in the following manner:
Here the disciple enquires that if soul is not of the form
of punya-pap etc. then what is its form? Shri Guru responds as follows:
Gatha 93: Knowing the self, the soul is Sanyam (restraint),
sheel (modest), Tapa (penance); soul is knowledge-vision only; soul itself is
Moksha state.
Commentary: Preventing the five senses and mind,
protecting the jivas of six kinds of kayas (bodies) with compassion and restraining of the external senses with
protection of living beings, the soul
has been described as Sanyam itself on account of remaining immersed in own pure
soul nature in stationary form with the spirit of objective and practitioner in reality. The Nishchaya form sheel (morality)
is accompanied with the external Vyavahara form
conduct of the form of renunciation of desires, anger etc. known as
Vyavahara sheel ( morality). In reality the experience of the pure soul
substance within self is called as soul in sheel form. Twelve kinds of fasting
etc. are tapas (penances) which accompany the internal lack of interest in all
other dravyas from the aspect of nishchaya naya itself is real penance by
overcoming all the vibhava manifestations. Interest in nature of self itself is
Samyaktva which is the totally cherishable; thus soul himself is Samyakdarshan
and no one else. Own pure soul is the objective and such interest in soul alone
is nishchaya samyaktva. The experience of the knowledge of Veetrag own self by
soul himself is the nishchaya knowledge
form. Manifestation in total equanimity
discarding all the thoughts of Mithyatva -ragas etc. of the soul within
supreme soul substance is the Mokshamarg.
Here
the summary is that with external control of physical senses etc. , manifesting in internal bhava
restraint form within pure soul experience, resulting in experience beyond
senses is the objective- such soul is the
goal.
Other than own pure
natured soul there is no other belief-knowledge-conduct from aspect of
nishchaya naya- with this objective the next gatha is told:
Gatha 94: O Jiva! Other than soul, there is no other darshan,
no other knowledge and no other conduct. Thus soul alone is
darshan-gyan-charitra, know this for sure.
Commentary: Although belief in six dravyas, five
astikayas, seven tatvas, nine padarthas is termed as Vyavahara Samyaktva being
causal agent for Nishchaya Samyaktva from aspect of cause-effect relationship,
i.e. Vyavahara is causal and Nishchaya is objective; even so in reality
veetraga supreme bliss form pure soul alone is the goal; and the pure soul manifested in such
state alone is Nishchaya Samyaktva. Although from aspect of vyavahara naya the
knowledge of scriptures is also called knowledge, being causal for the nishchaya
experience of self; even so from aspect of nishchaya naya, the pure soul
manifested in the state of veetrag experience of own self is the knowledge. Although being causal for
Nishchaya Charitra, the twenty eight original qualities and 84 lakh secondary
qualities are described as Charitra from aspect of Vyavahara ; even so the own
pure soul manifested in the form of
veetraga charitra form of the experience of own pure soul is the charitra from
aspect of nishchaya naya.
The
essence is that supreme soul manifested in the form of undivided jewel trio alone
is the objective of contemplation.
Next is it told that in reality the own pure soul
manifested in the form of veetrag bhava alone is real pilgrimage, real guru and
real deva:
Gatha 95: O jiva! Leaving the own pure soul do not go to any
other pilgrimage; do not serve any other guru; do not contemplate of any other
deva. Thus own soul is the pilgrimage, frolic there; soul alone is Guru, serve
him only; soul alone is deva, worship him only. Do not attend to anyone other
than self. The same is elaborated here.
Although
from aspect of vyavahara naya, the pilgrimages are of the form of Sammedshikhar
where moksha is attained and Jina
statues and Jain tamples are Teerths, since one is reminded of the qualities of
great people on going there; even so own soul substance is the real pilgrimage
which is capable of crossing the ocean form world with the leak free ship of
the form of veetraga nirvikalpa samadhi. That is the real pilgrimage with whose
preachment, one gets benefit of supreme soul substance. Although from aspect of
Vyavahara, the Guru provides the education and initiation, even so from aspect pf nishchaya naya, the own pure soul
is the Guru at the time of renunciation of vibhava manifestations of the form
of sensual pleasures and passions which alone leads to salvation from the
world. Although at first stage, from the aspect of vyavahara in the state of
vikalpa (contemplation), with the objective of tranquility Tirthankara, Jina
statues etc. are called Deva which lead to Nirvana traditionally in respect of
cause effect relationship; even so from aspect of nishchaya naya, own pure
natured soul is the real Deva and none else at the time of Veetrag nirvikalpa
supreme samadhi of three gupti form ( control of mind-speech-body) which alone
is worthy of worshipping.
In
this manner one should know the form of pilgrimage, Guru and Deva from aspects
of Nishchaya-Vyavahara nayas in consideration of goal and the yogi. Nishchaya forms of Deva,
Guru and pilgrimages are own soul only which is the real objective of attainment.
The Vyavahara forms of Deva, Jinendra and his statues, Vyavahara Guru the great
Muni , Vyavahara pilgrimage the Siddha Kshetra etc. serve the purpose of
attainment of Nishchaya , hence in the first stage they are worthy of
worshipping. However from aspect of Nishchaya naya, all these are other
substances which are not real objective, only so by tradition. In this
spiritual scripture shri Paramatma Prakash
it is told that Nishchaya forms of pilgrimages, Guru and Deva are our
soul only ; and by worshipping him, infinite people have attained Siddhahood
and shall do so in future also- this is the essence.
Continued……
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