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…..
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