Now it is told that really the experience of the soul
itself is Samyakdarshan:
Gatha 96: O yogi! Only one soul alone is Samyakdarshan, rest
all is Vyavahara , hence soul alone is worthy of contemplation which is the
essence of the three loks.
Commentary: The soul substance is of the nature
of Veetrag, ever blissful, one, indivisible and its right belief, knowledge
and experience in indivisible jewel trio form are its
characteristics. The own soul immersed in Nirvikalpa Manogupti etc. three guptis
(restraints) form Samadhi is Samyaktva from aspect of Nishchaya naya, rest all
is Vyavahara hence only soul is worthy of contemplation.
Just
as a drink prepared out of grapes, sandalwood, camphor, shrikhand etc.
different ingredients has different tastes but from aspect of indivisible naya
it is called as a single drink; in the same way
soul has different forms manifested of the nature of pure soul
experience form Nishchaya Samyak darshan, knowledge, conduct but from aspect of
indivisible naya the soul is single substance. This principle of indivisible
jewel trio has been stated in Jain scriptures in several places.
Quotation-
“ The belief of soul is Samyak darshan, the knowledge of soul is Samyak gyan,
remaining stationary within soul is Samyak charitra. This nishchaya jewel trio
is cause for Moksha in reality hence how can it be cause for bondage? It can
never be. “
Further it is told to meditate upon the pure soul only, by
which one attains Moksha state within antarmuhurta itself:
Gatha 97: O yogi! Meditate upon the pure soul only. What is the
purpose of (contemplating of) other several substances? Country, times,
substances are different from the soul which do not serve any purpose. What is
the use of entanglement in ragas etc. form web of vikalpas? Contemplate of just
own nature; by meditating upon this Paramatma one attains Moksha state within
Antarmuhurta itself.
Commentary: Here the disciple enquires - If one attains Moksha by contemplating of
Paramatma in Antarmuhurta then why don’t we attain it when we meditate upon it
? Its answer is that the type of Nirvikalpa Shukla dhyan possible in
fourth kaal by people having Vajra vrishabh Narach Sanhanan is not
feasible at present.
The
same thing is stated in other scriptures which implies- “ the omniscient veetrag
deva has informed that in this fifth
kaal in this Bharat Kshetra, the Shukla Dhyan is not possible and only Dharma
Dhyan is possible. One cannot climb the Upasham Shreni or Kshapak shreni in
this fifth kaal and only seventh gunasthana is the highest feasible gunasthana.
“
Here
the summary is that the reason by which the meditation of Paramatma leads to
Moksha in Anatarmuhurta, for the same reason to destroy the stay in the world
we should meditate upon the same Paramatma even now.
Next it is emphasized that if a person does not have spirit of pure soul devoid of ragas in
his mind then what can the scriptures, puranas, penances do for him ? Nothing :
Gatha 98: In whose own mind the pure soul is not existent in
reality , then can the scriptures, puranas, penances attain Moksha for such a
jiva ? Never.
Commentary: For one who does not have pure spirit
of Veetrag Nirvikalpa Samadhi, all the scriptures, puranas, penances are waste
for him. Here the disciple enquires that whether it is absolutely useless ? It
is answered that it is not absolutely so. If they are accompanied with the
spirit of Veetrag Samyaktva form own pure soul then they assist in attaining
Moksha.
However if they are devoid of Veetrag Samyaktva then they are cause for
bondage of Punya. On the other hand if they are accompanied with Mithyatva-
ragas etc. then they are cause for bondage of Pap, just as Rudra etc. get
corrupted after studying scriptures up to
tenth Purva named
Vidyanuvada.
Now it is told that those Bhavya souls who realized their
souls, they realized everything :
Gatha 99: O Yogi ! By knowing one’s own soul, the entire three loks
are known since in the Keval gyan of bhava form of the soul, this entire lok is
being reflected.
Commentary: By knowing the pure soul substance by
means of Veetrag Nirvikalpa own experience, the entire twelve Ang form
scriptures are known. This is so because Ramchandra, Bharat, Pandava, Sagar
etc. great people also, after accepting ordination from Jinaraj and studying
twelve Ang scriptures, immersed themselves in the meditation of pure Paramatma
of the form of Nishchaya jewel trio as a result of knowledge of twelve Angs.
Therefore knowing own soul itself is the essence of Veetrag Nirvikalpa
experience. By knowing the soul, all the knowledge becomes worthwhile hence the
one who knows his own soul knows everything.
Or,
by tasting the supreme blissful experience
generated out of Nirvikalpa Samadhi, the Gyani person knows that my nature is
different and the body, ragas etc. are different and are not mine, hence by
knowing the soul all others are also known; therefore the one who knows self,
he knows all other substances different from self.
Or,
the soul knows the entire lok-alok by means of sruta gyan form all pervasive
knowledge, hence by knowing the soul everything gets known.
Or,
generating the Keval gyan by means of Veetrag Nirvikalpa Samadhi, just as all
objects pots-clothes etc. are reflected in a mirror; in the same way in the
knowledge form mirror entire lok-alok is reflected.
All
this establishes that by knowing the soul, everything else is also known. To
summarize, understanding the meaning of these four descriptions, discarding the
internal-external possessions, one should contemplate upon his pure soul.
Similar
statement is made by shri Kundakundacharya in Samayasar- “ That worldly jiva
whose worldly stay has nearly come to an end, who experiences his own soul by
means of meditation and observes himself with the right vision of
Samyakdrishti, he observes the entire
Jain Shasan (Jainism). So is stated in Jina sutra. How is that soul? He is
devoid of ragas, gyanavarana etc., devoid of other bhavas like human-hell
manifestations, devoid of specific divisions
like gunasthana-margana-jiva samasa etc. The one who knows the nature of
such soul, sees it, experiences it ; he knows the secret of entire Jina shasan.
“
The same sentiments are reiterated as follows:
Gatha 100: This is a specialty of the people immersed in the
experience of the soul that they can view the entire lok-alok within their own soul
quite soon.
Commentary: The same can also be stated as
follows: For the people immersed within their own self they are able to witness
their own nature soon and once nature of self is witnessed then the entire
lok-alok is seen. In this manner the above stated all four types of descriptions
should be understood which have been accepted by all great acharyas.
The same meaning is elaborated by means of an example:
Gatha 101: Just as in the sky, the sun illuminates self and
others, in the same way soul illuminates self and others. O yogi! Do not have
any doubt on this. This is the nature of things.
Commentary: Just as in the cloud free sky, the
sun illuminates self and others , in the same way, immersing within the veetrag
nirvikalpa samadhi form karan(causal)
samayasar(pure soul), destroying the cloud form Moha, this soul
illuminates self and others in the muni state by means of veetrag own
experience form differentiating knowledge. Later manifesting into Arihant state
as karya(effect) samayasar, illuminates
self and others totally in respects of dravya-kshetra-kaal-bhaav by means of
keval gyan. Such is the nature of soul substance in which you should not have
any doubts. Here the essence is that the Karya samayasar of the form of revelation
of infinite foursome of keval gyan,
keval darshan, infinite bliss, infinite strength is the objective of attainment
and worth aspiring for.
The same subject is further elaborated by means of another
example:
Gatha 102: Just as a cluster of stars is reflected clearly in pure water, in the same way in the pure
soul devoid of vikalpas (thoughts) of
Mithyatva-ragas etc. entire lok-alok is reflected.
Commentary: The same thing was described
specifically earlier and same is
applicable here. Essentially the all knowing-seeing soul is the objective of
attainment. This gatha also strengthens the same.
Now it is told that the soul, by knowing whom, the self and
others all substances get to be known,
the same soul you realize by means of knowledge of own experience:
Gatha 103: The soul, by knowing whom, self and all other
substances get to be known, O yogi! You know that soul by means of knowledge of
experience of soul.
Commentary: Here the summary is that by knowing
own blissful natured soul devoid of vikalpas of ragas etc. form webs, self and
others all are known. Hence O yogi! O meditator! Know that soul by means of
taste of supreme blissful experience generated by Veetrag nirvikalpa own
experience i.e. by immersing attain the right experience. The own experience (
knowing self by means of self ) alone is the essence. Such a sermon was
preached by Acharya Yogendu Deva to Prabhakar Bhatt.
Now Prabhakar Bhatt enquires about the nature of knowledge
with great respect:
Gatha 104: O Bhagwan! Please illuminate that supreme knowledge
to me by which own soul gets to be known. What is the use of other webs of
vikalpas? Nothing!
Commentary: Prabhakar Bhatt enquires from acharya
Yogendu Deva, “O Swami! The Veetrag knowledge of own experience by which within
one moment, the pure, knowledgeable, singular natured soul gets to be known ,
please enlighten that knowledge to me. There is no purpose of other webs of
vikalpas; since they only increase the vibhavas
of ragas etc. “
The
essence is that the own pure soul experience form knowledge devoid of Mithyatva-ragas
etc. by which nature of Paramatma is known within Antarmuhurta, that knowledge
alone is the objective of realization. Such a prayer is made by disciple to the
Guru.
Now shri Guru elucidates the nature of knowledge in four
Gathas:
Gatha 105: Shri Guru
says, O Prabhakar Bhatt! Accept the soul itself to be knowledge. That knowledge
form soul is equal to size of the lok in terms of the number of Pradesh
(spatial elements), and from aspect of Vyavahara naya the knowledge is all
pervasive in the Akash. There is another version of this Gatha which implies
that from aspect of Nishchaya naya, the soul is equal to size of lok in terms
of Pradesh while from aspect of Vyvahara it is equal to size of the body having
the nature of expansion-contraction.
Commentary:
From aspect of Nishchaya Naya, the soul is not
different from the five knowledges – Mati, shruta, Avadhi, Manah Paryaya and
Keval Gyan. From aspect of Vyavahara naya, the knowledge is all pervasive in
lok-alok similar to the eyes pervasive in the scenery. Just as eyes observe a
shaped object but they do not transform into that shape; in the same way the soul
knows and sees the lok-alok but does not take its form and
remains in its own form. Although from aspect of Nishchaya naya, the soul has
number of Pradesh the same as that of lok which are innumerable; even so from
aspect of Vyavahara naya the soul is equal to the size of the body. The person
who knows the soul discarding all the
webs of vikalpas of desires of the form of food, fear, sex, possessions , that
person is called as knowledge being indifferent from it. There is no difference
between soul and knowledge and soul itself is knowledge.
To
summarize, the meditator who knows his own soul to be indifferent from five
types of knowledges, from aspect of Nishchaya naya; such soul should be treated
as objective of attainment. It is also said elsewhere that “ Mati, shruta,
Avadhi, Manah Paryaya, Keval gyan – these five types of Samyak gyans are nature
of one soul only; these cannot be attained without the soul and that soul is the supreme substance
realizing which the Jiva attains Nirvana. “
Continued……….
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