Further, the one who
does not differentiate the jivas as friends or enemies etc., he definitely
knows the characteristics of jivas:
Gatha 104-227: All these are jivas ; in them someone is enemy or friend of some other
one, someone is mine and someone is other- knowing this from aspect of
vyavahara , the gyani who knows that from aspect of nishchaya all are the same,
he knows the nature of soul.
Commentary: In these worldly jivas, different
types like enemy etc. are seen. But the gyani observes all of them as same. He
views friend, foe, life, death, profit, loss
etc. with equanimity and knows all the jivas from aspect of pure Sangrah
naya under influence of veetrag supreme samayik conduct as the same; he only
knows his own nature. The own nature is veetrag blissful singular without thoughts
of friend-foe etc. ; such own nature cannot be realized without equanimity.
Next it is told that the one who does not accept that all
jivas are the same, he cannot have equanimity :
Gatha 105-228: O Jiva! The one who does not accept all jivas to
be having the same nature, that agyani does not have equanimity. This equanimity is like a
boat to cross the worldly ocean.
Commentary: The ignorant who does not believe all
jivas to be the same, i.e. does not view all the jivas in the same way
stationing self in veetrag nirvikalpa samadhi, who does not have belief that
all the jivas are same from aspect of
nishchaya naya in respect of knowing natured supremely pure keval gyan etc. qualities,
he cannot have equanimity. Know this for sure. How is that equanimity? It is
like a ship to cross the ocean of the world.
Knowing
this, discarding raga-dwesha-moha it is advisable to immerse in supremely
blissful pure soul.
Now it is revealed that all the differences of jivas are on
account of karmas:
Gatha 106-229: The differences in jivas of the form of
human-hell born is on account of karmas and karmas also cannot become jiva.
This is so since the jiva separates from karmas after certain period.
Commentary: Karmas are different from pure soul
and pure souls do not have differences. These shubh-ashubha karmas are not of
the nature of jiva and the form of jivas is pure gyan-darshan natured. From
eternal times, the jiva has forgotten his nature hence accrues karmas due to
ashudhopayoga of the form of ragas etc. The karmas are bonded since eternal
times. From this karma bondage, some jiva at the time of generation of
samyaktva which is the assisting cause for experience of the veetrag Paramatma
, gets separated from karmas by attainment of Samyaktva. This is the only means
for liberation from karmas. When the residual worldly stay of the jiva is
short, then only Samyaktva is generated and when Samyaktva is present then only
he can get rid of karmas.
The
essence is that observing the
differences of bodies in the form of man-women different from the stone carving form pure knowing nature
of the jiva, one should not indulge in
impure dhyan of the form of ragas etc.
Further it is told that from aspect of pure Sangrah naya,
do not differentiate between the jivas:
Gatha 107-230: O Atman! Know all the jivas as same from aspect
of class, hence do not indulge in raga-dwesha. With respect to human class also
do not differentiate as Brahman etc since from the aspect of undifferentiated
naya, the entire lot of jivas of the three loks are in the form of pure souls,
i.e. all are same from aspect of jiva-hood.
Commentary : All jivas have the same class. Just
as army and forest are one only , in the same way all jivas are same with
respect to class. The differences of human or hell born and differences of
Brahman, Kshatriya, Vaishya, Shudra etc. are all generated due to karmas. From
aspect of undifferentiated naya, know all the jivas to be the same. This lok is
occupied by infinite jivas.
The
differences in that lot of jivas is as follows- Prithvikay sookshma, Jalakay
sookshma, Agnikay sookshma, Vayukay sookshma, Nitya nigod sookshma, Itar nigod
sookshma – with six types of sookshma Jivas this lok is entirely occupied;
everywhere in this lok the sookshma jivas are present. Prithikay badar, Jalakay
badar, Agnikay badar, Vayukay badar, Nitya nigod badar, Itar nigod badar and
Pratyek Vanaspati – these exist wherever support is available. Hence they are found somewhere and in some
places they are not found. Even so they are existent in most of the places. In
this way Sthavar are existent in all the three loks.
Two
sensed, three sensed, four sensed, five sensed tiryanch are existent in Madhya
lok only, not in Adholok and Oordhwa lok. Out of them the 2, 3,4 sensed jivas
are found in karma bhoomi and not in bhog bhoomi. In bhog bhoomi the tiryanch
are garbhaj (mammal), 5 sensed, sangyi of thalchar ( land based) or nabhachar (
air based) these two varieties. Human are existent in Madhyalok upto two and a
half dweep (islands), not beyond. In Devalok, the Devas and Devis are the only
residents of heaven, no other 5 sensed is there. In the upper portion of Patal
lok, Bhavan vasi devas and Vyantar devas are resident. In the lower portion of
it the Naraki Panchendriyas are residents of seven Narak (hell), no one else.
In the Madhya Lok, three varieties of devas namely Bhavan vasi, Vyantar and
Jyotishi and Tiryanch Jivas are existent. In this way the Trasa jivas are there
at some place and not there in some places. In this way this lok is packed with
jivas. There is no part of lok which is devoid of sookhma-sthavar jivas who
occupy all the places.
All
these jivas, from the aspect of shuddha Paarinamic param bhava grahak shuddha
dravyarthika naya have qualities of
keval gyan etc. from aspect of capability. Therefore although the entire jiva quantity is dependent upon the karmas
from aspect of vyavahara naya, even then from aspect of nishchaya naya, the
capability is param bramha natured. The same jivas are called Param Vishnu or
Param Shiva. With the same intent some call the world to be of the form of Bramha, some call
it Vishnu or Shiva .
Here
the disciple enquired that you too believe jivas to be Param Bramha, Param
Vishnu or Param Shiva, then why do you fault the followers of other philosophies? Its answer- We believe the
jivas to be so, as per the earlier described divisions of naya, from the aspect
of keval gyan etc. qualities as per the path declared by Veetrag Omniscient;
hence there is no fault. They do not believe in this manner; they believe one
person to be creator-destroyer of the universe. Hence they are faulted, since
if someone is pure-knowledgeable-permanent liberated, then being pure and
knowledge form he cannot be creator-destroyer. The desire is feature of Moha
and bhagwan is devoid of Moha hence he cannot be creator-destroyer. Believing
him to be creator-destroyer is right
against the principle. We believe the entire sum of jivas to be Param Bramha
with which the lok is fully occupied. Other followers believe that one Bramha
is manifesting into infinite forms. If the same person is manifesting in all
the forms then who shall be suffering the places of Narak-Nigod? Hence Jivas
have to be infinite. These jivas only are called Param Bramha, Param Shiva –
know this for sure.
In
this way with the example of gold with sixteen cycles of purity, all jivas are
same from aspect of kaval gyan etc. qualities- with this as the theme, thirteen
dohas were narrated.
Thus
in the second Maha Adhikar describing Moksha, benefits of Moksha and path of
moksha, by means of 41 dohas in four intermediate divisions the main chapter is
completed. Here it has been told that shuddhopayoga, Veetrag knowledge of own
experience, renunciation of possessions and all jivas are the same.
Now the third Maha Adhikar with 107 dohas is being
narrated, with which this granth shall be completed.
Gatha 108-231: The supreme munis, knowing the highest soul
substance renunciate the relationship with other substances dravya karma, bhava
karma and no karmas. Since in the relationship with other substances they
become unsteady from the supreme state form objective of contemplation.
Commentary: The shuddhopayogi muni immersed in
veetrag knowledge of own experience, gives up the relationship with other
substances. The internal corruptions form ragas are bhava karmas and external body etc. are called other
substances. Those Muniraj give up all association with all other dravyas except
own soul bhava. They also give up all contacts with ragi, dweshi, Mithyatvi and
Asanyami jivas. Due to their association, they stray from the supreme state
which is veetrag ever blissful one non-corporeal supreme equanimity form
Paramatma Tatva, objective of contemplation i.e. they deviate from the three
gupti form supreme samadhi.
To
summarize, one should always give up all association with Mithyatva form ragas
etc, form manifestations and ragi-dweshi people, which are destroyer of the
supreme dhyan.
Further advice for giving up other dravyas is given:
Gatha 109-232: Do not have any association with those
substances which are external to bhavas of equanimity i.e. own bhavas. Since
with their association you shall drown
in the ocean of worries and the body shall burn i.e. it would be burning
with worries internally.
Commentary: The pure gyan-darshan natured
Paramatma dravya and its right
belief-knowledge-conduct form own bhava, are realized by means of bhavas of
equanimity in life, death, profit, loss etc. One should give up association
with substances different from those bhavas of equanimity since with their
contact you shall drown in the ocean of worries. That ocean is in turmoil with
waves of raga-dwesha hence with their
association worries would be generated and body shall burn.
The
summary is that the ragas etc. form impure manifestations only are called as
other substances which are opposite to
the spirit of veetrag nirvikalpa samadhi. Also from aspect of vyavahara naya
the people with Mithyatva, raga dwesha are called others. Association with all
of them is always painful and never pleasant. That’s for sure.
The association with other dravyas is highly painful. This
is established with an example:
Gatha 110-233: Those sensible jivas also lose their qualities
of truth-morality in the company of rogues. Just as fire in the company of iron
gets battered by sledgehammer.
Commentary: The morality etc. qualities of discerning
jivas get destroyed in the company of Mithydrishti ragi-dweshi unscrupulous jivas. In other words the own
qualities of soul get corrupted in
relationship of Mithyatva ragas etc. impure bhavas. Just as fire gets hammered
in the company of iron. Although fire cannot be battered by sledgehammer but in
the company of iron, fire also gets hammered. In the same way in the company of
blemishes, qualities also get corrupted.
Knowing
this one should not keep company of rogues having nefarious manifestations in
the form of desires for enjoyments of pleasures seen, heard or experienced
which result in perturbations and are harmful to peace. Therefore one should
not keep company of ragi-dweshi jivas having several blemishes. This is the
essence.
Continued…..
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