Paramatma Prakash – 25

  Now it is told that the one who condemns the Deva, Guru and scriptures, he accrues great amount of bondage of pap karmas; due to the influence of the pap karmas he transmigrates into births of Nigod-hell etc. for infinite period:

Gatha 62-185: The Jiva who is malicious towards Veetrag Deva, Jina sutra and Nirgranth Munis, he definitely accrues pap karmas, due to which he wanders into the world.

Commentary: The interest in attainment of own supreme soul substance is Nishchaya Samyaktva and the means for the same is Vyvahara Samyaktva of the form of belief in Tatvartha which in turn is realized through Deva, shastra and Nirtgrantha Gurus. The one who is malicious towards them is Mithyadrishti  who accrues great pap karmas which lead to endless transmigration in four kinds of births.

Next in two sutras, the results of punya and pap are described:

Gatha 63-186: This Jiva accrues birth in hell or tiryanch (animal) gatis as a result of fruition of pap karmas, while Punya results in Deva gati. Combination of punya and pap leads to Manushya gati (human birth) and with the destruction of both punya and pap he attains Moksha- know this.

Commentary: Opposite to pure blissful knowledge form nature of the Jiva, indulgence in violence, deceit etc. cause accrual of pap karmas which in turn lead to birth in hell or tiryanch gati. On fruition of auspicious karmas opposite to the nature of soul he gets birth in Deva gati. On fruition of both auspicious-inauspicious karmas opposite to nature of the soul, he attains Manushya gati. With destruction of both punya and pap karmas he attains Moksha. The means to Moksha is Shuddhopayoga which is of the form of Samyak gyan-darshan-charitra of own pure soul substance having nature of pure knowledge and vision. The essence is that without this shuddhopayoga one cannot attain salvation in any other way. Same thing is stated in Siddhanta Granths ,” This Jiva goes to hell and tiryanch gati due to pap and to heaven due to punya. With combination of both punya and pap he gets human birth and with destruction of both he attains Moksha.”

Next stationing oneself in shuddhopayoga of the form of Nishchaya Pratikraman ( repentance of past deeds) , Nishchaya Pratyakhyan ( resolution for not committing faults), Nishchaya Alochana (criticism), the shubhaopayoga of the form of Vyavahara Pratikraman, Vyavahara Pratyakhyan and Vyvahara Alochana are discarded:

Gatha 64-187: Obeisance to Panch Parameshthis, denouncement of own inauspicious deeds, atonement of past misdeeds by repentance etc. ; all these are cause for punya but not Moksha, hence wise person indulges in them in beginning stage to remove pap, gets them done and seconds others doing the same. However in nirvikalpa shuddhopayoga state the gyani jiva does not indulge in any of them out of the three,  nor gets it done nor seconds other doing the same.

Commentary: The interest of Gyani lies in attainment of only pure state of self. With the spirit of nirvikalpa Paramatma Tatva , the faults of the past of the form of ragas due to desires of enjoyments seen, heard or experienced are eliminated by means of Nishchaya Pratikraman. With the spirit of experience of Veetrag ever blissful pure soul, the renunciation of desire of future enjoyments is Nishchaya Pratyakhyan. With the strength of attainment of own pure soul, the separation of impure manifestations of the form of happiness-unhappiness on account of fruition of auspicious-inauspicious karmas at present from own pure soul substance is Nishchaya Alochana. – In this manner becoming stationary in Nishchaya Pratikraman, Pratyakhyan and Alochana , whoever  discards worship, condemnation etc. form Shubhopayaoga applicable for Vyavahara Pratikraman, Vyavahara Pratyakhyan, Vyavahara Alochana , he alone is called Gyani and none else. The essence it that firstly Gyani engages in shubha discarding the ashubha , later discarding shubha also he engages in shuddha. Atonement of previously carried out ashubha karmas is Vyavahara Pratikraman. Preventing the ashubha manifestation to happen in future is Vyavahara Pratyakhyan. Engaging in shubha and discarding the ashubha at present time  is Vyavahara Alochana. In Vyavahara one discards the ashubha and accepts Shubha while in Nishchaya both shubha and ashubha are renounced.

Same thing is reiterated further:

Gatha 65-188: Leaving pure knowledge form state and engaging in worship, condemnation  and  Pratikraman is not suitable for Gyanis i.e. Gyanis should not indulge in any other activity.

Commentary: The knowledge form state is devoid of all the vibhava bhavas of the form of desires of enjoyments of the five senses, filled with nectar form experience of the supreme blissful, supreme equanimity generated by nirvikalpa samadhi of supreme soul substance having keval gyan etc. infinite qualities in the form of right belief-knowledge-conduct. Leaving this state, other Vyavahara  Pratikraman-Pratyakhyan-Alchana and corresponding worship-condemnation-etc. form shubhopayoga are webs of vikalpas which are not suitable for gyani to engage himself . They are suitable in beginning stage but not later-this is the message.

Same is recapped some more:

Gatha 66-189: In spite of engaging in worship, condemnation, Pratikraman etc. , so long as the manifestations are impure, one cannot attain Samyam (self restraint). When the mind is impure then how can samyam be achieved?

Commentary: Opposite to the experience of the own pure soul of the form of ever blissful singular self, if someone’s mind is occupied with sensual subjects-passions and corresponding thoughts of Artdhyan, Raudra dhyan form, then what can dravya form Vyavahara worship, condemnation, Pratikraman etc. do for him? Even though he carries out external activities, still he does not have Bhava Samyam. In siddhanta he is described as Asamyami. How are they? They are generated with a gathering of false dhyans of Artdhyan and Raudra dhyan form  vikalpas of hundreds of desires of the form of own praise, prestige, profit etc. So long as they are occupying the mind, what can external activities achieve? Nothing.

In this way in this second Maha Adhikar pertaining to Moksha, benefit of Moksha and path of Moksha, fourteen dohas are narrated describing that from the aspect of Nishchaya naya, punya and pap are the same.

Next 41 Dohas are narrated with the primacy of Shuddhopayoga wherein there are four divisions. They are as follows- First five sutras describe the Shuddhopayoga, next fifteen dohas narrate the Veetrag knowledge of own experience predominantly. Next eight are with the predominance of renunciation of possessions. Last thirteen dohas narrate that all jivas are identical with respect to qualities like Keval gyan etc.

Firstly it is told that Shuddhopayoga  incorporates  abandonment of ragas etc form vikalpas and qualities of samyam etc. :

Gatha 67-190: Shuddhopayogis alone practice Samyam (restraints), sheel (morality) and tapa (penance) of the form of restraints of five senses and mind. They alone have Samyak darshan and Veetrag knowledge of own experience. Their karmas alone get destroyed. Hence Shuddhopayoga is most important in this world.

Commentary: Shuddhopayogis alone are able to practice prevention of activities of five senses and sixth mind, abandonment of sensual desires and giving up of violence towards jivas of six kinds of bodies. With their strength they are able to remain nonwavering within the soul with restraint under vows  which is known as Samyam. Practicing three Guptis is known as Upeksha Samyam, and following five Samitis is known as Aphrita Samyam. Sarag Samyam is of the form of Shubhopayoga and Veetrag Samyam is of the form of Shuddhopayoga. All these are practiced by Shuddha Chetan Upayogis. Or Samyam can be divided into five kinds as Samayik, Chhedopasthapana, Parihar Vishuddhi, Sookshma Samparaya, Yathakhyat . These too are attained by Shuddhopayogis only.

Sheel (morality) is known as remaining within own soul by oneself which is Nishchaya Sheel. It is also known as safeguarding the shuddha bhavas by discarding ragas etc. The Vyavahara sheel consists of  renunciation of four kinds of women – Devis, Manushyani (human), Tiryanchni ( Animal), wood, stone, picture form inanimate  women- by means of mind, speech, body  by self , getting it done or seconding others in the act. Both types of sheel are practiced by those having pure mind only.

Tapa is of twelve kinds which involves remaining within own pure soul by discarding desires of all objects of the form of dravya karma, bhava karma and no karma. Conquering the enemies of  the form of sex, anger etc. by winning over the senses is Tapa which is practiced by people with pure mind only.

Darshan implies Samyak darshan which of the form of interest in own pure soul in the practitioner stage. In the Kevali state it implies Kshayik Samyaktva and Keval Darshan  as a result of Samyak darshan without doubt, delusion or uncertainty. These are also attained by Shuddhopayogis only.

Knowledge implies Veetrag knowledge of own experience which results in Keval gyan which can be attained by Shuddhopayogis only. Destruction of karmas i.e. the attainment of own supreme soul form by destruction of dravya karmas, bhava karmas and no karmas is also achieved by Shuddhopayogis only. Therefore manifestation in the form of Shuddhopayoga and the person attaining that state is most important in this world.

Since Samyam etc. all qualities are found in Shuddhopayoga only hence there is nothing second to it. Same is told in other scriptures also, “ Shuddhopayogi alone is said to be in Muni state, and Darshan -Gyan also are attained by him. He only attains Nirvana and he alone is pure without ragas. Our obeisance to him.”

Now it is told that truly our own pure bhava alone is dharma:

Gatha 68-191: Pure manifestations devoid of Mithyatva- ragas etc. are own while impure manifestations are not ours; accept that shuddha bhava only as Dharma. That Atma dharma has the capability to extricate the jiva wandering in four types of births with misery in this world and keep him in the blissful place.

Commentary: The meaning of the word Dharma -  that which extricates the Jivas wandering in the world and keeps them in Moksha state, that is Dharma. This Moksha state is worshipped by all Devendra, Nagendra and Narendras. The own nature of soul is Dharma and in that all the dharmas described by Jina are existent. The dharma of the form of kindness also cannot exist without the pure bhavas of the Jiva. The dharma of Yati-Shravak also cannot be practiced without pure bhavas of the Jiva. Daslakshan dharma of the form of Uttam Kshama (forgiveness) etc. cannot be there without the shuddha bhavas. Similarly the jewel trio dharma also cannot be there without the shuddha bhavas. Same statement is there in different places in scriptures, “ Bhagwan has told the Samyak Darshan, Gyan, Charitra all three to be dharma.” The dharma for which the characteristics are described as above, is the dharma in the form of manifestation without raga, dwesha, moha; which is nature of Jiva only since nature of a thing itself is dharma. Same thing is stated elsewhere, “ The nature of soul substance is dharma.” Bhavas of the form of Uttam Kshama etc. are ten types of dharmas, jewel trio is dharma and protecting Jiva is dharma. This Jina stated dharma rescues the jivas suffering in the cycle of four kinds of birth.” 

Here the disciple enquired that in the first Doha the Shuddhopayoga was described as having qualities of Samyam etc. and here the pure manifestation of soul itself has been called as dharma in which all the dharmas are present. Then what is the difference between the first doha and this one? Its answer is as follows- In first doha the name shuddhopayoga was prime and here dharma name is important. Shuddhopayoga itself is named as dharma and dharma is also named as shuddhopayoga. The word is different but meaning is not. Both mean one and the same. Therefore the pure manifestation only is the objective and that alone is dharma. 

Continued…..

Paramatma Prakash – 24

 

 Next it is told that the one who does not consider Punya-Pap to be same from aspect of Nishchaya naya, deluded by Moha, he wanders in the world:

Gatha 55-178: The Jiva who does not accept Punya and Pap to be the same , that jiva deluded by Moha wanders in the world suffering for long time.

Commentary: Although from aspect of asadbhoot Vyavahara naya, Dravya Punya and dravya pap  both are different from each other and from aspect of ashuddha nishchaya naya, bhava punya and bhava pap are different from each other; even then from aspect of shuddha nishchaya naya both are same being cause for bondage as against   a pure soul devoid of punya -pap. Just as a shackle of gold and iron- both are cause for bondage- hence they are the same. In this manner from the consideration of naya, the one who does not accept punya -pap to be the same, he wanders in the world deluded by moha.

Listening to  this statement, Prabhakar Bhatt enquired, “ If this is so then, there are several who believe punya-pap to be the  same and live promiscuously, then why do you blame them?” Then Yogendu Deva replied, “ Those who have attained Veetrag Nirvikalpa Samadhi by means of experience of pure soul, remaining under restraint with three guptis and remaining in dhyan they know punya and pap to be the same then it is meaningful. However those witless, who have not attained supreme Samadhi but in house holder stage itself they have given up charity, worship etc. shubha activities, or in  Muni stage they have given up the six essential activities, then they are corrupt from both aspects. Neither they are Muni nor are they Shravak. They are worthy of  condemnation and are corrupted only. Know this.

Now, as a result of pap due to which the Jiva undergoes suffering in hell etc. and to end the misery he pursues dharma, then that result of pap is also praiseworthy . That is shown here:

Gatha 56- 179: O Jiva! The fruition of pap which results in jivas intellect to be turned towards the  means to achieve Moksha on account of suffering, those paps are also great and wonderful as told by Gyanis.

Commentary:  Some Jiva went to hell on account of indulging in pap and there he underwent great sufferings; due to which he attained Samyaktva at sometime. This is so because there are three reasons for attainment of Samyaktva at that place. The first is on listening about the Dharma from Devatas who go up to third hell for preachment hence someone may attain Samyaktva. The second reason is the recollection of past birth. The third reason is the experience of the pain on account of sufferings in hell hence realizing the reasons for birth in hell to be different paps like violence, lies, theft, immorality, possessions etc. due to which he attains detachment from paps. These three reasons are  applicable up to third hell. In the lower hells of fourth to seventh, there is no visit of Devas hence there is no opportunity of  listening of Dharma. However recollection of past birth is there. Also out of undergoing of sufferings, one gets fearful of paps. Thus these two reasons alone are there. Due to these one may attain Samyaktva.

From this aspect only, if some Bhavya jiva went to hell on account of fruition of pap karmas and there  he  realized his mistake and attains Samyaktva then even the birth in hell is a great benefit for him. The same thing is stated by Acharya Yogendu Deva- The pap which makes Jiva suffer and turn their intellect towards the Moksha Marg then even those paps are beneficial. On the other hand some ignorant jiva practiced tapa with ignorance and attained birth in heaven as a result; later he took birth as one sensed jiva after completion of term in heaven then what is the use of getting birth in heaven? Thus getting Deva status also is useless for an ignorant jiva. With the benefit of right knowledge,  someone else may get birth in higher order heaven and after enjoying a long stay he would take birth in human form wherein after accepting Munihood he would attain Moksha. Then what could be better than this? Similarly coming out of hell if some Bhavya Jiva getting human birth and then accepting Mahavritas if he attains salvation then even that is commendable. Wise people call even those Papi jivas as great who after experiencing sufferings due to pap and then realizing the reason of misery to be paps get detached from them, then they too are praiseworthy.  However papi jivas are not praiseworthy   since indulgence in pap is always deplorable. Those who follow the dharma of shri veetrag deva of the form of  jewel trio of differentiated-undifferentiated form, they are great. If a happy person follows it then also it is alright or if an unhappy person follows it then also it is alright. It is a saying in the scriptures, “ Some very fortunate person follows Dharma on account of sufferings.”

Punya karmas accrued with desire of enjoyment in future fructify in the form of riches of kingdom etc., later resulting in sufferings of hell etc. hence are not worthwhile. This is shown next:

Gatha 57-180: Those punya are also not worthwhile which result in riches of kingdom to jivas and then cause sufferings of hell etc. So, say the wise ones.

Commentary:  Contrary to the experience of Veetrag ever blissful, singular pleasure beyond senses due to the spirit of own pure soul, the punya karmas of tapa, vows atc undertaken with the desire of the enjoyments of senses in the forms of seen, heard or experienced in future , are deplorable. Since the ignorant jiva acquires enjoyments in future births which in turn result in getting birth in hell with sufferings like that of Ravan. Hence such punya karmas are also deplorable. 

 On the other hand the wise people are those who do not indulge in accrual of punya karmas with the desire of enjoyments; they enjoy the riches of kingdom etc. in other birth and then giving up the enjoyments they accept ordination from Jinaraj. Subsequently practicing dharma they proceed  upwards towards Moksha like Baldeva etc. This is told elsewhere also, “ Those are great Munis who do not wish for future enjoyments, they go to heaven after practicing tapa. Subsequently they get birth as Balbhadra etc. After enjoying pleasures even higher than that of Devas, they renunciate the kingdom and accept vows of Muni and then either attain Moksha with Keval gyan or they accrue birth in higher order devas with great powers. Later taking birth as human they attain Moksha.

Next it is told that even the death of pure Samyakdrishti jivas is beneficial. However the fruition of punya without Samyaktva is not good :

Gatha 58-181: O Jiva!  If someone attains death while attaining Samyaktva then that too is good. However accrual of even punya also at the expense  of Samyaktva is not good. 

Commentary: Nishchaya Samyaktva is of the form of experience of own pure  Paramatma having inherent characteristics of Nishchaya charitra with three guptis and detachment. O Jiva! While practicing the same if one gets death also, then there is no harm. However without that samyaktva if someone accrues punya also  in Mithyatva stage then it is of no use. Those Mithyadrishti jivas without samyaktva but having punyas are still called as pap jivas. On the other hand the jivas with samyaktva who are suffering misery-poverty in the present birth on account of fruition  of pap karmas accrued  in previous birth are called as Punya jivas. Hence even death is beneficial to  those having Samyaktva  since they will proceed upwards. While for those who are devoid of samyaktva, their punya karmas are not praise worthy. On account of fruition of punya they would take birth as insignificant deva or Manushhya (man) and would wander in the worldly forest. If they enjoy the fruition of previously accrued punya here then they would proceed to hell or nigod after short enjoyments. Therefore the punya of Mithyadrishti jivas is not beneficial. With punya bonded with desires of future enjoyments, they would enjoy somewhat in future births but ultimately proceed to hell.

The Samyakdrishti suffers initially due to fruition of pap karmas  accrued in Mithyatva stage earlier, but after attainment of Samyaktva they would always be happy.  Even after birth in hell they would attain Manushya gati and later proceed upwards. On the other hand the Mithyadrishti who have taken birth as devas, would take birth as one sensed jivas after completion of their term. Elsewhere also it is said, “ It is better to stay in hell with Samyaktva, but stay in heaven without Samyaktva is of no use.”

The same point is reiterated further:

Gatha 59-182: Those who are on the verge of attainment of Atma (soul)  darshan, they enjoy infinite pleasure. But those jivas who are devoid of it, in spite of accruing punyas, they enjoy small pleasures in the world due to their fruition and later suffer for long.

Commentary: Those good people who are  interested in the realization  of own pure soul substance in the form of Nishchaya Samyaktva and attain it, some of them get indestructible pleasures in the same birth like Yudhishthira, Bhima, Arjun etc. and several of them get pleasures of Ahmindra like Nakula, Sahdeva. However those Mithyadrishti jivas who are devoid of Samyak darshan , in spite of accruing punya are not eligible for Moksha and are worldly jivas only and suffer indefinitely. This is the essence.

Subsequently punyas accrued by Mithyadrishtis are deplored:

Gatha 60-183: Punya results in riches in the house. Riches lead to pride which cause delusion in intellect. The deluded intellect leads to Pap hence let such punya not happen to me.

Commentary: Without the adoration of jewel trio of differentiating-non differentiating form, manifestation in the form of  bondages due to desires of pleasures seen-heard-experienced, the Mithyadrishti, worldly, ignorant jiva  acquires riches on account of accrual of punya karmas as a result. That wealth leads to pride which makes the intellect  corrupted. The deluded intellect earns pap karmas and pap leads to sufferings in endless births. In this way the punya of Mithyadrishtis is cause for pap ultimately.

For wise people like Sagar, Bharat, Ram, Pandav etc. who have qualities like  Samyaktva etc., the punya bondage does not cause pride, hence is cause for Moksha ultimately. The glory obtained by Mithyadrishtis as a result of punya is cause for pride but same is not the case for Samyakdrishtis. Those Samyakdrishtis earned glories like the status of Chakravarty etc. due to accrual of punya but discarding such thoughts of  pride etc. they proceeded towards Moksha.  Thus the Samyakdrishti Jivas remained humble even after attaining status of Chakravarty, Balabhadra etc. Similar statement is made by shri Gunabhadracharya in Atmanushasan, “ In earlier times such kind people have been there, who were truthful in speech, had scriptures in mind, kindness in heart, bravery in arms, charity towards needy people and in spite of proceeding towards path to Moksha they did not succumb to pride and ego did not touch them. Their names are famous in the scriptures. But now it is a big surprise that in the fifth kaal now when even an iota of qualities is non existent, even then arrogance and self importance are present.

Now it is told that the devotion towards Deva, Guru and scriptures cause bondage of punya and does not cause Moksha:

Gatha 61-184: Reverence towards shri Veetrag deva, scriptures of the form of twelve Angs and Digamber Sadhus result in accrual of punya mainly. However it does not lead to destruction of karmas  immediately. This is stated by Arya named Shanti or other saints devoid of deceit.

Commentary: The one having Samyakdarshan who worships Deva, guru and scriptures  accrues bondage of punya mainly but not Moksha. Those who are Mithyadrishti without Samyaktva do not have adoration in their bhava and only have adoration in worldly sense which causes bondage of punya without destruction of karmas.

Listening to this Prabhakar Bhatt enquired from shri Yogendu Deva,” O Prabhu! The punya which does not lead to Moksha is anyway discardable and not acceptable. However  if it is not acceptable then why did great people like Bharat, Sagar, Ram, Pandav etc. continuously remembered the qualities of panch parameshthis ? Why did they accrue punya by indulging in activities of charity, pooja etc. auspicious activities? “

Then shriGuru replied,” Just as when a person named Ram etc. in foreign country talks to another person who has come from his beloved wife Sita etc. – he gives him respect, donation etc, all this is due to his coming from homeland and not due to anything he has done. In the same way the great people like Bharat,  Sagar, Ram,  Pandav etc. are desirous of Moksha Lakshmi of the form of nectar of Veetrag supreme bliss and for destroying the duration of worldly stay and destruction of sensual desires- passions etc. they recall the qualities of Panch Parameshthis and indulge in charity-pooja etc. But their attention is towards their own manifestations only and not on other substances. On account of indulgence in shubha activities like pooja of panch parameshthis, Bharat etc. accrue punya karmas without desires. Just as the attention of farmer is on wheat and not grass, husk etc. The undesired punya bondage is incidental but it does not lead to transmigration in the world. They are eligible for shivapuri(Siddha lok)  only.

Continued ……

Paramatma Prakash - 23

                                

Now it is shown that the gyani people do not indulge in  attachment towards other dravyas like body etc., leaving the equanimity of supreme veetrag form:

Gatha 47-170: The gyani munis knowing the difference between self and others, do not have attachment towards any substance. Therefore with that equanimity they will attain the soul nature filled with knowledge form keval gyan.

Commentary: Infinite people have attained Siddhahood due to the benefit of equanimity and whoever attains it also would be due to the same reason. Therefore Gyanis do not  have attachment towards any bhavas other than having equanimity. Without equanimity, with any other means there is no benefit for the  pure soul. Only equanimity is the means for crossing the ocean of births. Equanimity is described as the veetrag nirvikalpa supremely blissful self experience devoid of desires of subjects of five senses.

Next it is told that the gyani people knowing the form of equanimity, neither study from someone, nor teach anyone; do not  motivate anyone; neither praise anyone nor condemn anyone:

Gatha 48-171:  Nirvikalpa dhyani people neither study from anyone being disciple, nor teach anyone being Guru. They do not praise anyone nor criticize anyone. Knowing equanimity as the means to Moksha definitely, they remain stationary within their own nature and do not indulge in any auspicious-inauspicious activities.

Commentary: Sanyam is of the form of supreme detachment with three types of guptis (restraints). Having the spirit of such supreme sanyam, knowing the means to Moksha as Karan Samaysar which is Samyak darshan, Samyak Gyan, Samyak Charitra of pure soul nature, experiencing it in the restrained conditions, the Muni with differentiating knowledge neither teaches anyone, nor learns from anyone; neither praises nor criticizes anyone. For him friends-foes, happiness-unhappiness are all the same.

Now by means of four dohas it is told that the one who knows his own pure soul by means of dhyan of own pure soul devoid of desires of internal-external possessions, desires of subjects of five senses, attachment towards body and  Mithyatva, being free of non fasting and other sankalpa vikalpas; he does not indulge in raga-dwesha with respect to body related fasting-non fasting, possessions or sensual subjects :

Gatha 49-172:    Those who have realized the nature of soul to be different from all other substances by means of JinVani (scriptures), they do not indulge in raga-dwesha with the scriptures or the internal-external possessions.

Commentary: There are fourteen internal possessions – Mithyatva, three genders of the form of desire of women etc., raga, dwesha, hasya (laughter), rati (like), arati (dislike), shok (sorrow), bhaya (fear), Jugupsa (aversion), anger, pride, deceit,  greed. There are ten external possessions- land, building, gold, silver, money, cereals, female servants, male servants, clothes, jesters. Discarding these  twenty four types of internal-external possessions of all the three loks, for all the three periods of time, by means of mind, speech and body, with sense of being doer, getting done or seconding the deed, becoming stationary in the Veetrag Nirvikalpa Samadhi for attainment of pure soul; the one who realizes himself to be different from the internal-external possessions form other substances, he does not indulge in raga-dwesha towards these possessions.

It should be noted that this particular sermon is for the Nirgranth Muni who practices such activities and it is not applicable for the people having possessions.

Now detachment towards sensual subjects is described:

Gatha 50-173: The supreme Munis who have realized own soul nature to be different from the sensual subjects, they do not indulge in raga-dwesha towards them.

Commentary: The subjects of different senses are sensed by  dravyendriyas (physical senses), and Bhavendriyas (mental senses) by means of seen-heard or experienced forms. Giving all of them up and with the spirit of own pure soul resulting in experience of veetrag supremely blissful singular pleasure form beyond senses, satiated with nectar of its taste, the Munis who experience the soul different from these subjects, do not indulge in raga dwesha towards these subjects.

In essence this particular sermon is applicable to those who have discarded the pleasures of five senses and are satiated with the experience of own pure soul. It is not applicable to those who are desirous of sensual pleasures.

 Further it is shown that Sadhus do not indulge in raga-dwesha with respect to body also:

Gatha 51-174: Those great Munis do not indulge in raga-dwesha with respect to their bodies, i.e. do not have affinity towards auspicious body nor aversion towards inauspicious body. They have known own nature to be different from the body. Body is corporeal while soul is conscious hence there is no relationship between the two.

Commentary: It is told in Pravachansar, “ The pleasure generated by the senses is of the form of misery only ; since that pleasure is other substance and not own substance; it is accompanied with hurdles  and is not continuous; it gets destroyed ; it is cause for bondage. Therefore sensory pleasure is of the form of misery only.” Discarding the body generated pleasures of all the three loks and all the three periods of time by means of mind, speech, body in the form of being doer, getting done and seconding the act, the great Muni knows his own pure soul to be different from the body and remaining stationary in own Paramatma form by means of Veetrag nirvikalpa samadhi being perturbation free. They do not indulge in raga-dwesha with respect to body.

This sermon is applicable to those who do not have any affinity towards body and  do not experience any pleasure from the body. It is not meant for those who have affection with the body.

Further it is told that the great Munis do not indulge in raga-dwesha with respect to engagement or renunciation either:

Gatha 52-175: The great Muni do not indulge in raga-dwesha with respect to engagement or renunciation since he knows both of them to be cause for bondage.

Commentary: The great Munis do not have raga-dwesha towards fasting-non fasting either, since they know the nature of both of  them to be cause for bondage. Own nature is free of engagement -renunciation,  where there is no vikalpa of fasting -non fasting  and these fasting-non fasting are cause for bondage of punya-pap form. – The one who knows like this , he does not indulge in raga-desha with respect to fasting-non fasting and remains stationary within self.

Listening to this Prabhakar Bhatt enquired that O Prabhu! If we do not have affinity towards fasting then why should we practice fasting? Such preachment rejects fasting. Then Yogendu deva says that the meaning of fasting is that manifestation in the form of disengagement with respect to all auspicious-inauspicious bhavas. Similarly it is told elsewhere, “ Raga and Dwesha both are engagements and getting rid of them is disengagement. Both of them are not ours and happen with respect to other substances hence both should be discarded.” Also it is said, ” Hurting animals, speaking lies, misappropriating others money, practicing immorality and possessions, becoming detached from these activities alone is  Vrita (vows).” These Ahimsa etc. vows are famous  which are partial vows from aspect of vyavahara naya. This is shown next-

Abstinence from harming Jivas, engaging in compassion towards jivas; abstinence from speaking lies, speaking truth; giving up thievery - etc. are described as partial vows. Renunciation of shubha-ashubha free of waves of raga-dwesha form sankalpa-vikalpas, engaging in supreme samadhi with three guptis constitutes the total vows. It means that renunciation of ashubha (inauspicious) and engaging in shubha (auspicious) is partial vows while renouncing shubha-ashubha both constitutes total vows. Hence in the initial stage the partial vows are not negated, however in final stage, total vows have to be followed.

Here someone may enquire that what is the use of vows? Contemplation of soul only leads to Moksha. Did Bharat Maharaj follows any vows? He attained Moksha within a period of one muhurta (48 minutes). Its answer is that Bharateshwar firstly accepted ordination of Jina, pulled the hair from the head, accepted five Mahavritas discarding violence etc. paps, then within one antarmuhurta he immersed himself in pure dhyan of own soul preventing activities of mind, speech and body becoming nirvikalpa. Remaining in the contemplation of the pure soul, giving up desires of pleasures seen, heard or experienced earlier and free from thoughts of bondages etc. he attained Kevalihood, remaining immersed in this manner. When he gave up the kingdom and accepted Munihood then only he attained Kevalihood. Since he acquired Keval gyan in Antarmuhurta, therefore the Mahavritas did not get publicized. Some foolish person may think that since he did like this, hence we shall also follow the suit at the last minute; but such a thought is inappropriate. If a blind person stumbles upon riches by chance, it does not mean that everyone can get it. It does not happen to everyone. Bharat was like Bharat. Hence it is only right for other Bhavya Jivas to practice penance and restraints. Elsewhere also it is said, “ The one who did not practice Yoga at any time, and at the time of death becomes practitioner, then it should be considered like that of blind person stumbling upon the riches. This cannot happen every time even if it happens sometime.”

In  this manner in this second Maha Adhikar describing Moksha, benefit of Moksha and path of Moksha, with the topic of Param Upashanta bhava, fourteen gathas are completed.

Now in next fourteen gathas it is described that from aspect of nishchaya naya, the punya and pap are one and the same. In this manner, if someone does not know that in reality the manifestation in the form of own nature is cause for Moksha and manifestation in manner opposite to nature cause for  bondage, then he becomes doer of punya-pap and not others:

Gatha 53-176: If a Jiva does not know that the cause for bondage and Moksha are manifestations in vibhava (non natural) and swabhava (natural) forms in reality. Then O jiva! He indulges in punya and pap  due to Moha.

Commentary: Opposite to interest in experience of the own pure soul is Mithya darshan , opposite to knowledge of the own pure soul is Mithya gyan, Opposite to becoming stationary in own pure soul substance is Mithya Charitra. If someone does not know these three as cause for bondage and opposite to these three the differentiating-undifferentiating form jewel trio to be cause for Moksha , then out of Moha he indulges as doer of punya-pap inspite of both being discardable from aspect of nishchaya naya. He considers punya as desirable and pap as discardable.

Now it is told that the soul manifested in the form of Samyak darshan, samyak gyan and samyak charitra is the cause for Moksha while the one who does not know this, he indulges in punya and pap both:

Gathaa 54-177: O Jiva! The one who does not know soul to be of the form of samyak darshan, samyak gyan and samyak charitra, he indulges in punya-pap both believing them to be the means for Moksha.

Commentary: The soul who does not know Samyak darshan as the interest in the taste of veetrag supreme blissful pleasure experienced with the spirit of own pure soul, Samyak gyan as the knowledge of the same veetrag blissful own pure soul, Samyak Charitra as remaining stationary in the same veetrag blissful own self , he considers punya as adorable with pap being discardable. On the other hand , the Samyak drishti Jiva who knows the above described soul in the form of jewel trio to be means to Moksha, although he accrues Tirthankara etc. form  shubha punya karmas without desiring in the form of influx of karmas on account of qualities of Samyaktva etc. which are capable of terminating the worldly stay, even then he does not consider them as venerable  and considers the karmas as discardable only.

Continued…..

Paramatma Prakash - 22

 

Now, the duration for which he remains immersed in his own pure soul nature without manifesting in  ragas form, he continues to be engaged in samvar-nirjara:

Gatha 38-161: So long as the Muni remains immersed in his own  pure nature of the soul without manifesting in sankalpa-vikalpa form, till then he should be known to be of the form of samvar-nirjara.

Commentary: In this way, in this second Maha Adhikar describing Moksha, benefit of Moksha and path of Moksha, eight dohas are narrated describing the importance of undifferentiated naya.

Next, in fourteen dohas, the importance of supreme Upasham bhava is narrated:

Gatha 39-162: Those Veetragis who remain totally peaceful discarding all the internal-external possessions, they destroy the previously bonded karmas and prevent entry of new karmas.

Commentary: Those Muniraj, who having renounced  all possessions, knowing the meaning of all scriptures, remain with equanimity enjoying the veetrag supreme bliss form own experience, those sadhus only destroy the previously accrued karmas and prevent influx of new karmas. Same thing is told in Padmanandi Panchvinshati , “ Respectfully one should adopt equanimity. What is the use of describing too much ? All scriptures are commentary on this equanimity form sutra only .”

Next, it is shown that the Jiva who retains equanimity, he alone acquires Samyak darshan, Samyak gyan, samyak charitra for sure, and nobody else:

Gatha 40-163: He only attains Samyak darshan, samyak gyan and samyak charitra definitely  who retains equanimity. Other jiva without equanimity do not have even one of the  jewel trio, so says Jinendra Deva.

Commentary: From aspect of nishchaya naya, own pure soul is the objective. Samyak darshan  with such spirit is attained by the holder of equanimity. The soul is of the form of blissful experience of veetrag generated with the spirit of own pure soul; while sensual pleasures-passions etc. are cause for great perturbations and are extremely bitter, knowing this with differentiating knowledge is samyak gyan. This too  is attained with one having equanimity. Further Veetrag charitra of the form of conduct within the own nature is also attained by one having equanimity.  That blemish free Paramatma, having spirit of veetrag, nirvikalpa, supreme Samayik bhava and  right belief, right knowledge and right conduct is practiced by him only who attains equanimity and he alone attains supreme Samadhi.

Next it is told that when the gyani jiva adopts peaceful attitude, he remains Sanyami (with restraint). When he is under the influence of anger etc. passions then he is asanyami (without restraint).

Gatha 41-164: When the gyani jiva remains with peaceful bhava then at that time he is sanyami and under influence of anger etc. passions the same jiva  becomes asanyami.

Commentary:  When the gyani is in supreme tranquil state due to perturbation free spirit of own pure soul resulting in nirvikalpa real bliss, at that time he is called Sanyami. On the other hand manifesting in impure bhavas of the form of sensual desires and anger etc. passions resulting in great perturbation of the soul, the jiva becomes Asanyami, there is no doubt in it. Elsewhere it is said, ‘ The absence of passions is charitra hence under influence of passions, the jiva becomes asanyami. When he cools the passions down then he is called Sanyami.’

Further it is told that the passions are generated in the mind due to Moha and you should give up that Moha:

Gatha 42-165: O Jiva! Moha or the objects generating Moha in the mind, result in passions. Give up that moha or the objects as nimitta of  moha. After giving up moha, free of moha-kashaya you shall be able to acquire gyana free of raga-dwesha for sure.

Commentary : O Jiva ! Give up the moha opposite of moha free own pure soul substance by contemplating upon the moha free own pure soul. The moha or the objects causing moha result in generation of anger etc. passions which are destroyer of the paramatma form own knowing blissful nature. This only leads to worldly existence,  hence with the elimination of moha-kashaya only you shall be able to acquire pure knowledge free of ragas etc. Elsewhere also it is told-” One should give up that object by mind-speech-body which results in passions form fire; and accept such objects which result in cooling down of passions.”

In essence, all objects of sensual pleasures and company of mithyadrishti papi people results in generation of moha-kashaya in every possible way. This leads to burning of the fire of passions in the mind, which should be given up in every sense. Good company and auspicious materials cause subsidence of passions- extinguishes the fire of passions. Hence such company etc. should be adopted.

Now it is told that those gyanis alone are supremely blissful, who are immersed in their own pure soul being free of passions by knowing the desirable-undesirable  substances and remaining in supremely peaceful attitude :

Gatha 43-166: Those veetrag jivas who  have experienced own self and have the direct knowledge, become stationary in peaceful attitude, knowing the desirable own substance and undesirable ragas etc. form vibhavas  in the mind. Those jivas only are happy in this world who are interested in the own  pure soul nature.

Commentary: Although this soul is bonded with  karma bondage since eternal times from aspect of vyavahara naya, even then from aspect of pure nishchaya naya, he is free of all four types of bondages of prakriti (nature), Pradesh (quantity), Sthiti (duration) and anubhag (intensity). Although from aspect of ashuddha nishchaya naya, he is enjoyer of the fruits of shubha-ashubha  karmas earned by him, even then from aspect of shuddha dravyarthika naya, he is enjoyer of the veetrag supreme bliss form nectar generated with the spirit of own pure soul substance. Although from aspect of vyavahara naya, he is eligible for Moksha after destruction of karmas,  even then from aspect of shuddha paarinamik param bhava grahak, shuddha dravyarthika naya he is always liberated. Although from aspect of vyavahara naya, he has mati etc. senses based kshayopashamik knowledge and vision based upon chakshu (eyes) etc., even then from aspect of nishchaya naya, he is of the nature of totally pure keval gyan and keval darshan. Although from aspect of vyavahara naya, this jiva is equivalent to the size of the body acquired by naam karma, even then from aspect of nishchaya naya, he has innumerable spatial elements equivalent to size of lokakash. Although from aspect of vyavahara naya, he is accompanied with the expansion-contraction of spatial elements, even then in siddha state, he is free of expansion-contraction having size equal to that of the last body. Although from aspect of paryayarthika naya, he has nature of generation-destruction-permanence , even then from aspect of dravyarthika naya, he is permanent knower like a carving in stone, with singular indivisible nature.

In this manner knowing the own pure soul substance properly first, then knowing the pudgala etc. other dravyas which are opposite to the nature of soul, i.e. realizing self and others properly and later discarding Mithytva ragas etc. vikalpas , those immersed within the veetrag conscious blissful singular natured  own pure soul substance alone are blessed. Similar statement is made by Acharya Pujyapad swamy in the context of characteristics of supreme soul substance,” This soul has been in bondage from aspect of vyavahara naya since eternal times and he is enjoyer of the fruits of his karmas; he is enjoyer of the state of Moksha with the destruction of those karmas, he is knower, seer, equivalent to the size of the body, in worldly state he has nature of expansion-contraction of spatial elements, has nature of generation-destruction-permanence, has nature of guna-paryaya . In this way by knowing soul only the objective is achieved, there is no other means.   

Next, invocation is offered to the Sanyami engaged in supremely peaceful bhavas, by means of condemnation in next three gathas:

Gatha 44-167: The sadhu who is engaged in equanimity of the form of renunciation of raga-dwesha , he has only two flaws. Firstly he destroys his karma bondage. Secondly he makes the people of the world to go mad.

Commentary: ( Here the term equanimity implies soul without ragas from aspect of undifferentiated naya. Therefore the one engaged in equanimity manifests in the form of  veetrag conscious blissful singular natured own soul , who has only two flaws.) Here the praise is  offered by means of  criticism. In Prakrit language the term Bandhu is used for Gyanavarana karma bondage as well as brother. Since murder of Bandhu is declared as condemnable, hence the first flaw is that of Bandhu-murder. The second fault is that whoever listens to their preachment, discards his clothes and becomes clothes-jewelry and becomes naked Digamber. People call the one becoming naked discarding clothes to be mad. Both of them are flaws in worldly behavior and these words have such meaning. However there is no flaw in second meaning, instead it is invocation. Since karma bondage is worth destroying  and the one having equanimity becomes a naked Digamber, and makes others Digamber also. So ignorant people criticize. In reality it is not a flaw but a quality. In the knowledge of ignorant people the gyani people are mad and in the knowledge of the gyanis, the worldly people are mad. This is so since gyanis are opposed to the worldly stay and the world is opponent of gyanis.

 Further some more condemnation-invocation of the Munis having equanimity is carried out:

Gatha 45-168: The one who indulges in equanimity, that Muni has another flaw. Since he is subordinate to someone else then he releases enemies subordinate to him.

Commentary: The Muni who discards all desires of possessions and contemplates of Paramatma of the form of supremely  peaceful own soul, knows the king and the pauper to be same, he really does not have any flaw and he is always praiseworthy. However here by means of usage of words, the invocation has been offered by means of condemnation. That is as follows- The word enemies implies Gyanavarana etc. karmas whom he gives up and becomes subordinate of others which implies Paramatma. Here really there is no criticism but praise only. In worldly practices if someone releases his enemies and becomes subordinate to others then he is subject of criticism. (But here he has released the karmas and has become subordinate to Paramatma form self) Hence this is praise in the form of criticism. This is apt use of Metaphor.

The invocation-condemnation continues further :

Gatha 46-169: The ascetic Muniraj has some more flaws. Being Vikal he climbs the peak of the lok.

Commentary: The term Vikal has two meanings. The first meaning implies that getting to be corrupted in intelligence the ascetic climbs to the top of the lok. The second meaning is that becoming free of the body he gets stationed at the top of the universe. Thus the first meaning is criticism while second meaning is invocation since infinite Siddhas who are there have left their body behind and reached the peak of universe in Moksha.

Now one additional Doha is told here:

Doha 1-4: When it is night for the worldly people the supreme ascetic keeps awake. When the worldly people are awake, at that time the yogi sleeps in Yog-Nidra (Samadhi) believing it to be night.

Commentary:  Those jivas who are devoid of the veetrag supremely blissful naturally pure soul state, they are covered with darkness of Mithyatva-ragas etc. To them the supremely blissful state appears like night. How are these worldly people? They are devoid of knowledge of self, are ignorant and are estranged with their own nature, who are not awake and are sleeping in unconscious form. In such a night that supreme yogi, removing the darkness of Mithyatva-ragas etc. form web of vikalpas, by means of the illumination of veetrag nirvikalpa knowledge of own experience form jewel form lamp, keeps awake remaining alert towards his own nature. All the remaining ignorant people of different types, devoid of the knowledge of pure soul, engaged in the manifestations of the form of auspicious-inauspicious activities of mind-speech -body, estranged from the spirit of supreme soul substance, are alert in the ignorance of sensual pleasures-passions keeping awake. Considering that state to be  vibhava paryaya, the great Muni do not remain alert towards it and therefore he appears to be sleeping in worldly state. The one who is totally ignorant of the delusion of sensual pleasures-passions other than the nature of the soul, considering that delusion to be like night they do not even recall it. Remaining stationary in the three guptis of mind-speech-body they remain immersed in the yog-nidra of the form of Veetrag nirvikalpa supreme samadhi. The essence is that for the dhyani munis nature of soul only is of interest, the affairs are not of interest. The worldly deluded Mithyadrishti people do not know the nature of soul and are engaged in different nuisances. To forget the interest towards different affairs is the real objective and remaining alert in extraneous subjects is the folly.

Continued…….