Now it is told that those Gyanis, who believe pure jewel trio
alone to be the nature of soul and know
the self only to be of the form of Shiva, they only contemplate of own soul while
adoring Moksha state:
Gatha 32-155: Those gyanis who call the pure jewel trio free of blemishes of ragas etc. to be the soul,
they are adorers of Shiva state and being adorers of Moksha state they meditate
upon their own souls.
Commentary: Those who are veetrag
knowledgeable of own experience believe Samyak darshan, Samyak gyan and samyak
charitra only to be own pure soul form from aspect of divisible naya, they are
adorers of the Moksha state described as Shiva state. Being adorers of Moksha
state, they contemplate only of the pure knowledge-darshan form own pure soul
from aspect of nishchaya naya.
Next it is told that those who contemplate of the own soul
of the form of infinite qualities devoid of blemishes of ragas etc., they
definitely attain Moksha quite soon :
Gatha 33-156: Those people who always contemplate of the pure
soul of the form of infinite qualities like keval gyan etc. and devoid of bhava
karma, dravya karma and no karma form blemishes, those great Munis attain
Moksha definitely quite soon.
Commentary: Listening to this statement of shri
Guru, Prabhakar Bhatt enquired, “ O Prabhu! You said that those who contemplate
of their pure souls, they only attain
Moksha and not others. But in Charitrasar etc. granths it is said that those
who contemplate of dravya paramanu and bhava paramanu , they attain Keval gyan.
Hence I have doubt on this subject.”
Then
shri Yogendu Deva clarified- The term Dravya Paramanu stands for fineness of
dravya and Bhava Paramanu stands for fineness of bhava. This is not regarding
pudgla paramanus. Same thing is stated in Sarvarth Siddhi which is the teeka of
Tatvartha Sutra- “ Drvavya Paramnu implies fineness of dravya and Bhava
Paramanu implies fineness of bhava. It does not imply other dravya. “ Here the
statement is in the context of own dravya and own qualities-modes and not other
dravyas.
Dravya
implies soul dravya and its fineness
implies dravya paramanu. This is devoid
of blemishes of ragas etc. form vikalpas. The disciple enquired that how can it be called sookshma (fine) ? Its answer
is as follows- The mind being subject of nirvikalpa samadhi, being invisible to
senses, it is called Sookshma (fine). The Bhava form manifestations of own soul
experiences are also micro fine and are of the nature of veetrag nirvikalpa
supreme equanimity form bhava which are
not subjects of mind or senses, hence they are sookshma.
Listening
to this the disciple enquired again that you have negated the mediation in the
form of contemplation of other dravya and dhyan of own pure soul has been
called as the means to Moksha. Where does such statement appear in scriptures?
Its answer is that “ Contemplate of own pure soul.” – such a statement has been
made in this book itself earlier and
Samadhi shatak also. Pujyapad Swami has also told “ The Jiva substance becomes
omniscient-veetrag contemplating in the nirvikalpa samadhi form, his own
nature by himself within himself even
for a moment. “
The
subject of Shukla dhyan is described as
the fineness of dravya paramanu and bhava paramanu , such Shukla dhyan is
attained by means of own substance and own bhava and not by means of other
substances. In Siddhant the divisions of Shukla dhyan have been described to be
of 42 types in the context of subject of dravya-bhava paramanu . These should
be understood to be achieved unintentionally and not intentionally. Its example
is as follows- During attainment of Upasham Samyaktva, as described in the
scriptures the steps of Adhahkaran etc. occur which are carried out by Jiva.
These are not carried out intentionally but occur automatically. In Shukla
dhyan also it should be understood in the same manner.
To
summarize, in the beginning stage, for stabilizing the mind and preventing undesirable
sensual-passionate bhavas, it is suitable to contemplate upon Arihant etc.
Panch Paramaeshthi who are traditionally cause for attaining salvation. However
after attaining stability of mind, the own pure soul substance is the real
means for attainment of salvation which should be the subject of contemplation.
In this manner knowing the goal and the practitioner one should not have
arguments about the subject of dhyan. The practitioner is bhava of Panch Parameshthi while goal is
dhyan of soul- this should be known without doubt.
Now darshan is described as nirvikalpa observation of
existence of all without differentiation :
Gatha 34-157: The general observation by the jivas of all
substances without differentiation of ‘this is white etc.’, is own darshan.
Thus you should know.
Commentary: Here Prabhakar Bhatt enquires that
you have told that observation of own soul is darshan. But such a darshan is
possible to Mithyadrishtis also, therefore they should be able to attain
Moksha? Its answer- there are four types of darshan- chakshu (with eyes),
achakshu (without eyes), Avadhi and Keval darshan. Out of these the observation
with mind is achakshu darshan while with eyes is chakshu darshan. Out of these
four, the observation of soul in the worldly state of jivas, is carried out with
mind. That observation of soul is realized with the upsham (subsidence),
Kshayopasham (subsidence cum destruction), and kshaya (destruction) of
Mithyatva etc. seven karmas. For the samyakdrishti, this darshan is of the form
of belief in nature of reality hence is cause for Moksha, wherein pure soul
substance is the objective. However Mithyadrishtis lack the samyaktva of the
form of right belief in substances hence
they do not have belief that ‘ pure soul substance is the objective’ ,
therefore they do not observe the soul. For Mithyadrishtis the
observation-knowledge of coarse form external dravyas is attained using mind
and senses, which is not samyak darshan hence is not cause for Moksha either.
The essence is that due to the lack of right belief, he does not have samyaktva
and due to lack of samyaktva he cannot attain Moksha either.
Now before attaining keval gyan the worldly jivas first
attain darshan and they attain gyan. Whereas for kevali bhagwan the darshan and
gyan are attained simultaneously and not one after another:
Gatha 35-158: The knowledge of the jivas is definitely attained
after darshan. That knowledge knows the substances in detail; O Jiva! Know that
knowledge to be without doubt, uncertainty or fault.
Commentary: Darshan incorporates observation of existence in general
sense without knowing the details whereas knowledge comprises of knowing the
color, shape etc. details. Thus
darshan-gyan are defined. Although this vyavahara samyak gyan is not important
at the time of preachment of contemplation of pure soul, even then bhagwan has described
it considering its utility for beginers.
Darshanopayoga is of four kinds- chakshu, achakshu, avadhi and kevali.
Out of these four, the second type incorporates nirvikalpa form achakshu
darshan related to mind which is of the form of pure experience of the soul due
to attainment of veetrag samyaktva realized due to subsidence, destruction cum
subsidence and destruction of darshan moha and charitra moha of bhavya jivas. In
the same way veetrag charitra is attained of the form of stillness in the
experience of the pure soul. At that time the nirvikalpa darshan related to
mind of the form of observation of existence with the strength of
nishchaya samyaktva charitra functions
as causal agent to attain vikalpa free pure experience of the soul for the
bhavya jiva. Therefore Vyavahara Samyak darshan and Vyvahara samyak gyan are
attained by bhavya jivas only and not abhavyas ; since abhavya jiva is not
eligible for salvation being devoid of nishchaya samyaktva charitra. The one
eligible for salvation alone can attain vyavahara jewel trio. The essence is
that Vyavahara jewel trio is formal cause for moksha while nishchaya jewel trio
is the real cause.
Next it is shown that the gyani jiva engaged in supreme dhyan suffering happiness- unhappiness with
equanimity is described as the cause for Nirjara from aspect of
undifferentiated naya:
Gatha 36-159: O Jiva ! The gyani engaged in the experience of
own soul in veetrag state undergoing happiness-unhappiness with equanimity is
described as cause for Nirjara from aspect of undifferentiated naya by bhagwan.
The same gyani practices penances of twelve internal-external types of the form
of lack of desires of other dravyas and devoid of possessions of external-internal
kind.
Commentary: Here Prabhakar Bhatt enquired that O
Prabhu! You have told that Nirjara is attained with dhyan. That dhyan of the form of focused attention without
perturbation is feasible only to Jivas having supreme Sanhanan ( body
structure). Where supreme Sanhanan is not available, then how can dhyan be
possible?
This
is clarified by shri guru as follows- That dhyan is mentioned in the context of
the Munis engaged in Shukla dhyan having
supreme Sanhanan climbing the Upasham- Kshapak shreni in eighth guanasthana
named Apoorvakaran. Upasham shreni can be climbed by jivas having three types
of Sanhanan namely Vajravrishabh Narach, Vajra Narach and Narach wherein they
experience first type of Shukla Dhyan and the climb down after 11th
gunasthana. Kshapak Shreni is climbed
only by those having Vajravrishabh Narach sanhanan. They begin the climb in 8th
gunasthana with first type of Shukla dhyan. They reach 12th
gunasthana via 8, 9th, 10th gunasthana without touching
11th gunasthana. In 12 th gunasthana they experience second type of
shukala dhyan due to which they attain Keval Gyan. In the same birth they
attain Moksha. This describes the relationship of Shukla dhyan with supreme
sanhanan.
However
below 8th gunasthana, in 4th to 7th gunasthana
Shukla dhyan is not experienced and only dharma dhyan exists which can be
practiced by people belonging to any sanhanan. Similar statement is made in
Tatvanushasan. It says;” The statement in scripture that the dhyan is experienced by only Vajra
Vrishabh Narach sanhanan is only in the context of Shukla dhyan with respect to
both shrenis. However below shreni, dharma dhyan can be practiced which does not have restriction of
any sanhanan. “
Another
thing is that Nishchaya Charitra is of the form of supreme Yathakhyat
Swarupacharan (experienced in 11th gunasthana and above) with total
lack of raga-dwesha is currently not existent in this fifth kal in Bharat
Kshetra. Hence the Sadhus should practice other conducts. Charitra (conducts)
are of five kinds- Samayik, Chhedopasthapana, Parihar Vishuddhi, Sookshma
Samparaya and Yathakhyat. Out of these at this time, in this kshetra,
Samayik-Chhedopasthapana, these two only are possible to practice, not others.
Hence practice them only. Tatvanushasan also has told, “ At this moment people
practicing Yathakhyat Charitra are not there, so how does it matter? Sadhus
should practice Samayik-Chhedopasthapana, in accordance with their capability.”
Shri
Kundakundachraya also has said in Moksha Pahud, “ Even in the present fifth
kal, Jiva attains Indra state by contemplating of the soul with purity of mind,
speech and body or, attains Laukantik Deva state. After leaving them, taking human birth, he attains
Moksha.”
At
this time, the first three Sanhanan are not existent. Therefore Veetrag
Yathakhyat Charitra is not feasible. However later three Sanhanan Ardha Narach,
Keelak, Sripatika are existent. With them, Sadhus should practice
Samayik-Chhedopasthapana. Since with these the Shukla Dhyan is not
feasible, one can practice Dharma Dhyan
with these Sanhanans. Dharma Dhyan is possible with any of the six Sanhanans.
Shukla Dhyan is feasible only with the first three Sanhanans. There too the
first stage is possible in Upasham Shreni with all the three Sanhanans. But the
second-third and fourth stage is possible only with the first Sanhanan. That is
the rule. Therefore in the absence of Shukla dhyan, with the presence of
inferior Sanhanan, one should practice Dharma Dhyan. This Dharma Dhyan is
traditionally the path towards
salvation, reducing the worldly stay. Some atheists believe Dharma dhyan to be
absent in these times. They are liars. At present Dharma Dhyan is possible but
not Shukla Dhyan.
Next it is told that those Sadhus, who face
comfort-discomfort with equanimity, i.e. do not rejoice in comfort and do not complain
being uncomfortable, for whom comfort-discomfort are equally same, those Sadhus
are cause for Samvar of punya-pap karmas. They prevent the influx of karmas:
Gatha 37-160: The reason due to which facing discomfort-comfort
with equanimity, the Munis manifest only in pure knowledge bliss form without
rejoicing or complaining , for that
reason only, those Munis are cause for samvar of punya-pap.
Commentary: In spite of fruition of karmas in
pleasant-unpleasant form, those Munis who do not give up their own pure nature
of the form of pure knowledge-vision without ragas in their mind, those people
are cause for samvar of dravya-bhava form punya-pap from aspect of indivisible
naya.
Continued……
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