Paramatma Prakash - 26

 

 Now it is shown that shuddha bhava itself is the path to moksha:

Gatha 69-192: The path to salvation is shuddha bhava only.  How can a  Muni who gets deviated from that shuddha bhava attain salvation? He cannot.

Commentary: The shuddha bhava of the jiva which is devoid of  shubha-ashubha sankalpa-vikalpa itself is the path to salvation of the form of Nishchaya Jewel trio.The Muni who gets strayed  from the pure manifestation of the soul can never attain Moksha. The path to Moksha is one shuddha bhava only and the one desirous of Moksha should always indulge in that bhava only.

Next it is revealed that whichever country one goes or practices whichever tapa, even then without purity of mind, Moksha is not feasible:

Gatha 70-193: O Jiva! To whichever place you like, you go, do whatever you like; still so long as there is no purity in mind , till then Moksha cannot be attained in anyway.

Commentary: So long as the mind is colored i.e. absorbed in sensual subjects- passions of the form of praise, prestige, profit, corrupted dhyan in the form of desire of enjoyments experienced, seen or heard, which are enemies of the pure experience of the soul, till then O Jiva! Go to whichever country, visit different Teerths or conduct in whichever way you like; still there cannot be Moksha.

To summarize, with the corrupted dhyan of sex-anger etc., in spite of not having enjoyment  of those subjects, the Jiva  deviated from the spirit of pure soul, binds with karmas due to impure bhavas. Hence the mind should always be kept purified. Same thing is told elsewhere-“ With the desire of enjoyments of this Lok and other Lok, darkened by the passions, desirous of objects not present, extremely obsessive of present subjects, due to extreme delusion, in spite of not enjoying the enjoyments, Jiva suffers bondage of karmas due to impure bhavas.”

Now the three types of Upayogas Shubha, ashbha and shuddha are defined:

Gatha 71-194: Primarily the shubha manifestations lead to punya form Vyavahara dharma while ashubha manifestations result in adharma. With Shuddha manifestations devoid of these two, the karma bondage does not accrue.

Commentary: Just as Sapphire stone is pure transparent, if black flower is kept behind it, it appears black. If yellow flower is kept behind, it appears yellow, if nothing is kept then it remains transparent Sapphire. In the same way this soul manifests in shubha, ashubha and shuddha manifestations. With recourse to ashubha like Mithyatva and sensual pleasures- passions, he accrues pap bondage resulting in undergoing the sufferings of hell, Nigod etc. With shubha activities of charity, pooja etc and obeisance to five Parameshthis i.e. Arihant, Siddha, Acharya, Upadhyaya, Sadhu , he accrues Tirthankar etc. Naam karma and other punya karmas without desiring. Only with Shuddhopayoga with recourse to pure soul, he can attain Moksha having keval gyan etc. infinite qualities.

Out of the three Upyogas the most desirable is Shuddhopayoga and not others. Between the two shubha-ashubha, ashubha is discardable in every possible way being cause for hell nigod etc. The shubhopayoga is acceptable at beginning stage but not later.

In this way in this Maha adhikar with 41 dohas , 5 dohas are used here to define the importance of shuddhopayoga in the first part

Next fifteen dohas are narrated with the primacy of Veetragi having knowledge of own experience:

Gatha 72-195: Charity results in attainment of enjoyments primarily and Tapa results in getting state of Indra ; however Moksha state  devoid of birth and death is achieved through Gyan only.

Commentary: If someone without Samyaktva carries out four types of charities i.e. food, protection, medicine and books, then he attains enjoyments of Bhogbhumi in future. Whereas one with Samyaktva attain Moksha traditionally  as a result of the same charities. Although in initial stage he may get the assets of Devendra, Chakravarty etc. also, but nirvikalpa knowledge of own experience leads to Moksha only.

Here Prabhakar Bhatt enquired, “ O Bhagwan! If knowledge alone leads to Moksha then why Samkhyas are faulted for saying ‘ Knowledge is Moksha only’ ? Then Shri Guru replied- In Jina shasan (principles) Samyak gyan has been defined as Veetrag Nirvikalpa knowledge of own experience. In this Veetrag implied detached conduct and Samyak term incorporates Samyaktva also. Just as a mixture or dish has several items but the thing is called one only; in the same way the Veetrag nirviklapa Knowledge of own experience includes Samyak darshan-gyan-charitra all the three. In the philosophy of Samkhyas the adjective Veetrag is not applicable nor is Samyaktva and only knowledge is required. Hence it is Mithya gyan that’s why it is faulty.

The same is reiterated by faulting the opposite of it:

Gatha 73-196: Omniscient Veetrag Devas having qualities of infinite knowledge etc. and without eighteen types of flaws tell that Moksha is attained by means of Veetrag Nirvikalpa knowledge of own experience form Samyak Gyan. There is no doubt about it. Jivas without knowledge of own experience keep wandering in the world for a very long time.

Commentary: Although Veetrag knowledge of own experience incorporates Samyaktva etc. all three, even then primacy is for Samyak Gyna. This is so since in Shri Jina Vachan it is told that “ The one which is described is primary and others are secondary.” Know this.

Same thing is further strengthened by means of example:

Gatha 74- 197: O jiva ! Do not expect an agyani to attain Moksha i.e. one does not attain Moksha without Samyak Gyan. How is that Agyani? He is without Samyakgyan having corrupted mind , i.e. his mind has manifested with the spirit of praise, prestige, profit etc. rogue thoughts and knows in the heart that his corruption cannot be detected by any body; thinking this, he does not try to purify his heart by experience of veetrag ever blissful own self. Externally his conduct is deceitful like a heron, for the benefit of public consumption. He believes that with this conduct he shall be benefited and with waves of such vikalpas his mind is impure. Just as by churning water quite a lot, still the hand does not become oily because there is no oil in water.

Commentary: Just as there is no oil in water, there is no samyak gyan in external attire (conduct).  Even after practicing great tapa without Samyak Gyan, one cannot attain Moksha. This is so since the characteristics of Samyak Gyan is experience of the Veetrag pure soul which is the root of Moksha. That Samyak Gyan is not different from Samyak Darshan etc. All three are one and the same.

Further, the knowledge of the external objects different from the knowledge of the soul from aspect of Nishchaya naya does not serve the objective. With this intent in mind, it is now told:

Gatha 75-198: The knowledge of scriptures etc. outside without the knowledge of the soul does not serve any purpose since tapa without Veetrag knowledge of own experience soon becomes cause for misery for the jiva.

Commentary: The Samyak Gyan is  without Nidan Bandh ( bondage with desires) due to three kinds thorns (wishes) which result in flames of the fire of web of vikalpas of objectives of various sensual desires. The knowledge of external objects and scriptures  is of no use without knowledge of the own  soul. Listening to this the disciple enquired that you mentioned knowledge of soul without Nidan Bandh. What is Nidan Bandh? Its reply- The heart of Agyani jiva is corrupted by enjoyments of the senses seen, heard  and experienced. The desire for beauty, glamour, fortune, in the form of enjoyments of Vasudeva, Chakravarty state, the desire for enjoyments from practicing  charity, tapa, pooja etc. is Nidan Bandh which is a great thorn.

The knowledge of words, scriptures etc. without the knowledge of the soul and corrupted with Nidan bandh is not the means for Moksha. Since tapa without Veetrag knowledge of own experience is cause for misery only. Tapa devoid of knowledge may provide riches of the world but they are transitory. Hence it establishes that the tapa and knowledge of scriptures without knowledge of the soul leads primarily to the bondage of punya. That punya provides pleasures of the world which are transitory. Hence the tapa and sruta ( knowledge of scriptures) of agyanis is cause of bondage of punya, even then it is not cause for Moksha.

Further it is told that the knowledge which cause increase in Mithyatva and ragas etc. is not knowledge of the soul:

Gatha 76-199: O Jiva! It is not the knowledge of the Veetrag ever blissful indivisible supreme substance- soul itself which increases the attraction towards other substances. Afterall against the presence of the sun rays, how can darkness spread? Not possible.

Commentary: The knowledge, which results in desire of subjects of five senses which are enemies of the Veetrag supreme bliss with the spirit of  pure soul, is not knowledge of own soul, it is ignorance only. Where Veetrag bhava is present , there only Samyakgyan exists.

Same thing is elaborated by means of an example-  Just darkness does not appear presentable in front of the light of the sun, in the same way, desires of subjects of senses do not appear decent in knowledge of the soul. Know this for sure.

In spite of the knowledge of the scriptures if the distress is still present and ragas etc. which are opponent to blissful soul, cause increase in perturbation then what is the use of that knowledge? Knowledge is that which removes perturbation. It establishes that the knowledge of the external subjects is not worthwhile  since there is no  benefit of Moksha.

Next it is shown that for the Gyani people anything else is not worthy of respect other than own pure soul substance :

Gatha 77-200: For gyanis, other than the soul, anything else does not appear attractive, hence those who know the reality , their minds are not attracted towards the subjects of the senses.

Commentary: After discarding Mithyatva and ragas etc. the  minds of Gyanis are manifested in the form of real knowledge of the pure soul dravya. For those  gyanis, anything other than pure-knowledge form supreme natured Paramatma, does not appear attractive. Hence their minds are not drawn towards the sensual subjects. How are these subjects? They are enemies to the attainment of pure soul, cause of transmigration. In the enjoyments of subjects of the five senses, only ignorant people are attracted , but not Samyak drishti. How are the Samyak drishti? Who have identified the supreme soul substance engrossed in veetrag blissful indivisible pleasure. Hence it establishes that the gyani people are always detached towards the sensual subjects while those who are attracted towards them are agyanis.

Same thing is reiterated further:

Gatha 78-201: Gyanis minds are not attracted towards any subjects other than Keval Gyan etc. form infinite qualities form soul. Example if someone has acquired Chintamani jewel then what is the purpose of collecting glass pieces.

Commentary:  For the one who has found jewels, he does not have interest in glass pieces. In the same way, for those whose minds are engrossed in soul, they do not need any  other objects.

Continued……