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…..