Paramatma Prakash - 34

 

Further it is told that those who do not practice dharma, nor indulge in austerity, their human birth is meaningless:

Gatha 133-256: The one who acquired human body form leather tree, did not practice dharma nor austerity, his body would be eaten by old age form termites, thus dying he would land in hell.

Commentary: In the house holder state, who did not practice dharma applicable for house holders of the form of offerings, morality, pooja, fasting etc. having right belief; who did not accept dharmas pertaining to shravaks of the form of Darshan Pratima, Vrita Pratima etc. eleven Pratimas; who did not indulge in Anashan (fasting)etc. twelve kinds of tapa accepting muni dharma discarding all material desires; who did not continuously indulge in spirit of dhyan of pure soul by means of power of tapa; who did not practice dharmas of Yati or shravak after acquiring human body form leather tree ; then his body would be consumed by the old age form termites and he will proceed to hell.

Hence it is appropriate to the house holder to have faith in indivisible jewel trio, knowing own nature to be subject of attainment, follow the practices of shravak of the form of divisible jewel trio. For the yatis it is appropriate to remain in nishchaya jewel trio and practice severe tapa by the power of Vyavahara jewel trio. If he could not follow the practices of Yati or shravak , did not practice Anu Vrita also, then acquiring the extremely rare human body is of no use, it is meaningless.

Next shri guru preaches disciple to practice supreme bhakti of the lotus feet of Jineshwara:

Gatha 134-257: O Bhavya Jiva! You should practice bhakti of the lotus feet of Jina and should have affection towards Jina dharma described by Jineshwara. Renounce even the family members who are nimitta for the worldly pleasures, leave apart others. There is no use of even the highly adorable father who drops this jiva in to the worldly ocean.

Commentary: O Atmaram! The shuddhopayoga form Nishchaya dharma devoid of raga-dwesha-moha and shubhopayoga form vyavahara dharma which is described by Veetrag omniscient is extremely rare since eternal times. In that have affection towards  the dharma for yati comprising of six Avashyak (essentials) and dharma for shravak of the form of charity and pooja- these two are dharmas of the kind of auspicious conducts. If the  person belonging to same kula (family) as yours is against this dharma then discard him. On the other hand  if  a person belongs to different family has orientation  towards this dharma then  have affection towards him.

To summarize, the way this jiva has affection towards sensual pleasures, if he demonstrates the same towards Jina dharma then he would not wander in this world. Elsewhere also it is said, “ The way this jiva shows fondness towards the objects of enjoyments, if he shows the same towards Jina dharma then he would not wander in this world.”

Further it is told that one who did not practice tapa with purity of mind, he deceived his own soul :

Gatha 135-258: The Jiva who did not practice with totally pure mind,  the internal-external tapa, he deceived his own soul only, in spite of getting Manushya (human) gati.

Commentary: In spite of getting extremely rare Manushya body, who remained engaged in enjoyments-passions but did not practice  fasting etc. tapa with pure mind, experiencing the anger etc. free veetrag ever blissful nectar; he is suicidal, who is deceiving his own soul. Getting birth as Vikalendriya ( 2-4 sensed jiva) is rare from ekendriya (one sensed jiva) paryaya. From Vikalendriya getting Asainy Panchendriya ( five sensed without mind) is rare, getting Sainy (five sensed with mind) from Asainy Panchendriya is scarce, getting human birth from Sainy tiryanch is rare. Even in human birth, getting Arya Kshetra, higher kula (family), longevity, good company, opportunity of listening to dharma, accepting ordination and practicing it life-long are rare progressively. Getting knowledge of the soul is the most scarce which purifies the mind. Getting such extremely scarce human birth, embracing tapa, discarding ragas etc. by the power of nirvikalpa samadhi, one should purify his manifestations; the one who did not purify his mind, he has deceived his own soul.

Same thing is stated elsewhere, “With the bondage of mind the Jiva gets bonded with karmas. The one whose mind got detached from  possessions, separated from desires, they only attained salvation” – there is no doubt about it. This soul is by nature pure hence with corruption of soul it gets blemished. 

Now winning over of five senses is demonstrated:

Gatha 136- 259: These five senses form camels are obvious; do not let them graze as per their desire; since grazing all the objects of senses they make one fall into the world again.

Commentary: These five senses are opposite to the pleasure beyond senses experienced of the Paramatma. O ignorant jiva! Do not let them be uncontrolled by the spirit opposite to that of pure soul. Keep them in check. They will dump you into  the world, hence pull  them back from the sensual subjects. Opposite to the pure soul devoid of the world, these five senses form camels, uninhibitedly grazing the sensual forest, will dump the people of the world into the dravya, kshetra, kaal, bhav, bhava  form world; this is the message.

Next the difficulties of dhyan are described :

Gatha 137-260: O yogi! The attainment of dhyan is quite difficult. The mind form monkey is restless which does not allow the concentration into the own pure soul. The mind is believing the pleasures to exist in sensual subjects hence again and again it is diverted towards them.

Commentary: Devoid of the Veetrag supremely blissful form with spirit of equanimity and pleasure beyond senses, this worldly jiva’s mind is stationary  in spirit of  eternal ignorance, hence desirous of subjects of five senses. The attention of worldly jivas goes towards these pleasures again and again and not in their nature. Hence attainment of dhyan is quite tedious.

Now the additional Prakshepak dohas are told:

Prakshepak 5-8: Separating from the five senses, the dhyani contemplates of the own Paramatma savoring and protecting the jewel trio of darshan, gyan and charitra.

Commentary: Whose manifestations are immersed in right belief-knowledge-conduct of own pure soul substance form Nishchaya jewel trio; who has separated from the five senses which are destructor of the fifth gati form Moksha pleasure and devoid of the spirit of Panch Parameshthi – thus separated from five senses, He is yogi.

The term Yoga implies Veetrag nirvikalpa samadhi. Immersing/manifestation  in infinite knowledge etc. form own pure soul  is yoga. Concentrating the mind in consciousness is the yoga and the one engaged in it is Yogi. He is dhyani and Tapaswi , know this for sure.

Now the fragile nature of pleasures of five senses is described:

Gatha 138-261: Pleasures of the senses are for two days, subsequently they are convention of pain. Knowing this O humble Jiva ! Do not strike with axe on your own shoulder.

Commentary: These sensual pleasures are momentary; will cause suffering of poor gati again and again. Hence enjoyments of the senses is striking your own shoulder with axe i.e. drowning yourself in hell. Knowing this, discarding the pleasures of the senses, immersing in Veetrag supreme soul pleasure, one should always contemplate of Shuddhopayoga.

Next, the one who renounces the available sensual pleasures in the spirit of the soul , he is praised:

Gatha 139-262: The gyani who renounces the available pleasures, him I worship. The one who is bald, cannot be called tonsured since he is so by nature.

Commentary: The available subjects of sensual pleasures are like poisonous fruits which look ravishing. They are thieves of attainment of Veetrag pure soul substance form  Nishchaya dharma form jewel trio. The gyanis who abandons  them are  praised by Yogendu deva i.e. he reveals his obeisance  towards qualities. Those who renunciate the pleasures in spite of being available, they are praise worthy  by great people. In spite of riches being available , those who renounce them and worship the path of veetrag, they are always praise worthy by saints.  On the other hand those who do not have anything, but are miserable with thirst of pleasures, i.e. they do not have any available pleasures and are desirous of them; they are  highly deplorable.  

In fourth period, there was advent of devas in this bharat kshetra;  seeing them one used to be interested in dharma. On seeing the magnificence of great Munis having miraculous  powers, one used to gain knowledge and on seeing  other jivas to be adorned with Awadhi- Manah paryaya- keval gyan, people used to gain right belief. Served by  such great kings whose lotus feet were worshipped by several  crowned kings;  on seeing  such Bharat, Sagar, Ram, Pandava etc. several Chakravarty, BalaBhadra, Narayan etc. Mandalik kings being engaged in Jina dharma, the bhavya jivas used to get interested in Jina dharma. Then with the spirit of attainment of supreme soul substance, they used to renounce available subjects of pleasure. Till such time they were house holders, they used to engage in charity, pooja etc. like shubha activities and serve four types of Sangh. Therefore in earlier times, there were several opportunities for generation of knowledge and attainment of knowledge was not a surprise. But now in this fifth period, such opportunities do not exist.

It is also said ,” In this fifth period, the advent of Devas has stopped and no miracles  are seen.  This period is devoid of excellence of dharma and without generation of keval gyan. Further it is devoid of Haladhar, Chakravarty etc. special people.” In such difficult times, if Bhavya jivas accept the dharma and practice the vows of Yati-shravak etc., it is a great surprise. Those people are adorable, ever praiseworthy.

On conquering the mind, one conquers the senses. The one who conquered the mind, he conquered all the senses, this is stated next:  

Gatha 140-263: You should conquer the mind which is the owner of the five senses. When mind is controlled then the five senses are also under control. Just as with the destruction of roots of a tree, the leaves surely dry up.

Commentary: Contrary to five types of knowledges, the touch, taste, smell, eyes, ears- mind is the owner of these five senses. That mind is opposite to the spirit of Paramatma free of vikalpas of ragas etc. The mind is like a web of vikalpas of enjoyments seen, heard or experienced; full of perverse art and raudra dhyans of various desires. Control this fickle mind form elephant by the goad of the form of differentiating knowledge. By its control all the senses can be brought under control, just as with the destruction of roots of the tree all the leaves dry up.    

Here the essence is that for the spirit of own pure soul, the  mind should be conquered by whichever means. The same is stated elsewhere, “ The means by which it is possible to control the fickle mind, do not be dejected with that. Being pensive of the world, make efforts to conquer the mind.”

Next the jiva is sermonized that O Jiva! You have been wandering for eternal times being engrossed in sensual pleasures. Even now you are immersed in them. How long would you wander being engrossed in sensual desires. Make efforts for attainment of Moksha now :

Gatha 141-264: O ignorant jiva! How long would you spend being engrossed in sensual desires? Experience the pure soul in stationary form now, so as to get Moksha for sure.

Commentary: O ignorant! How long would you wander immersed in sensual subjects without the experience of the veetrag supremely bliss form indestructible happiness generated by the spirit of pure soul. You have already wandered for infinite times and still you are not tired. How long would you wander with such extrinsic manifestations ?

At least now, experience  your own pure soul of the form of Keval gyan- keval darshan. Relating yourselves with own bhavas, attain the dhyan of the soul stationary like the Sumeru mountain even under severe hardships and twenty two calamities. With their effect you shall surely attain Moksha. That Moksha substance is station of infinite knowledge, infinite vision, infinite bliss, infinite power etc. infinite qualities. With the renunciation of these sensual subjects you shall surely attain Moksha.

Continued…..

Paramatma Prakash - 33

 

Next it is told that fruition of violence towards jivas results in Narak Gati (birth in hell), and protecting them results in  heaven :

Gatha 127-250: By killing jivas, one attains Narak Gati while by protecting them one attains heaven. Both the paths have been shown to you, proceed wherever you desire.

Commentary: Definitely manifestations in the form of Mithyatva, sensual subjects, passion etc. are self destructive and from the aspect of Vyavahara naya, the destruction of others’ pranas is of the form of destruction of senses, strength, age, breathing  which amounts to killing the other jiva – this leads to Narak Gati for the perpetrator. The violent jivas are destined for Narak. From the aspect of Nishchaya naya, the manifestation in Veetrag Nirvikalpa own experience  form is protector of own jiva by protecting own bhavas. While from aspect of vyavahara naya the protection of life of other jivas is compassion towards self and others by securing them, which  leads to heaven and Moksha- there is no doubt about it. Hence do as you desire- so said the shri guru.

Listening to this, some ignorant jiva argues that whether the prans are separate from the jiva or not? If they are not separate from the jiva, then just as Jiva cannot be destroyed, the pranas cannot be destroyed also? And if they are separate from the jiva i.e. totally different from jiva then these pranas cannot be destroyed at all – then there is no himsa towards jivas then why do you call jiva himsa as pap ?

Its answer- These senses, strength, age, breathing prans are indifferent from jiva in certain aspects ; different in another aspect- both are true. Firstly indifferent is described- With the harm to our own pranas, the generation of sorrow from aspect of vyavahara naya is Himsa which results in bondage of pap. If these pranas are considered as totally different, believe body and soul to be totally separate , then  just as destruction of other’s body does not cause sorrow, in the same way destruction of our own body should not cause sorrow. Therefore from aspect of vyavahara naya the body and soul of the jiva are the same but from aspect of nishchaya naya they are not the same. If they are same from aspect of nishchaya then with destruction of body, the jiva should also get destroyed. But Jiva is indestructible. Jiva leaves this body and proceeds to next gati and the  body does not follow. Hence body and jiva are different also.

Although they are different from aspect of Nishchaya naya, even then from aspect of Vyavahara naya, the loss of Pranas leads to sorrow for the jiva, hence making the jivas sorrowful is the Himsa which causes accrual of pap bondage. From aspect of Nishchaya naya, the jiva does not get destroyed- this you said is true. But from aspect of Vyavahara naya the separation of pranas from jiva is Himsa only,  and it is pap from aspect of vyavahara naya. The result of pap are miseries of hell which too is from aspect of vyavahara naya. If you enjoy the miseries of hell then engage in Himsa. If you fear the sufferings of Narak then do not indulge in himsa. – with this preachment the doubts of the ignorant jivas were  removed.

Now shri Guru teaches that you develop  attachment towards Moksha marg :

Gatha 128-251: O ignorant jiva! Other than pure soul, all other subjects etc. are destructible, hence under delusion do not beat husk for rice. Have attachment towards the supremely pure Moksha Marg and being active towards Moksha Marg give up house, family etc. soon.

Commentary: O ignorant! Other than pure soul nature all other subjects of five senses are destructible; under delusion do not keep beating useless husk for getting rice. Knowing all these objects to be destructible, renouncing house, family etc. which are hindrances to Moksha Marg, being active towards Moksha Marg, have fondness towards the samyak darshan-gyan-charitra form Moksha Marg, which is the means for attainment of knowledge-vision natured pure soul. This Moksha Marg is extremely pure being free of ragas etc.

Next transitoriness  is reflected upon:

Gatha 129-252: O yogi! Everything is destructible here. Nothing is indestructible. Even body does not go with the jiva at the time of departure; you can observe it directly.

Commentary: O yogi! The soul is uncreated, non-corporeal, male shaped, only knowing natured,  uncreated Veetrag supreme bliss form. All other substances and acts beginning with activities of mind-speech-body are destructible. In this world the body etc. all the materials are non indestructible. Unlike uncreated pure knowledge form Paramatma body etc., all  other substances are destructible within moments. Attached to the Mithyatva and passions without the spirit of pure soul form substance, the jiva has accrued various karmas; due to those karmas when the jiva traversed towards next birth place, he does not even take the body along with him. Therefore in this lok, knowing the body etc. to be destructible, one should give up feeling of oneness with them and contemplate upon own  pure soul substance which is free of all corrupted bhavas.

Next Munirajs are directed to reflect upon the transitoriness showing them momentariness of temple etc. all  the materials :

Gatha 130-253: Temple with the idol of Arihant deva, shri jinendra deva, Jain scriptures, Guru providing ordination, places like Sammed shikhar etc. where supreme hermits crossed the worldly ocean, Siddhant of the form of Dwadashang , prose-poetry form literature etc., all things which  appear good or bad, all those would become fuel to the fire of the form of time.

Commentary: The Jain temple constructed by house holders for erecting the statue of unblemished Paramatma Arihant deva is destructible. The  statue of infinite knowledge etc. qualities form shri Jinendra Deva installed within Devalaya (temple) for propagation of dharma by Bhavya jivas which is described as Deva is also destructible. This was the description of Jain temple and Jain deity; besides these the temples of all other devas and all the idols of other devas are all destructible.

Beginning with Veetrag Nirvikalpa soul substance, all the Jiva, Ajiva etc. all substances which are described in Jain scriptures, which though are permanent in terms of eternal practices; even then from aspect of speaker, listeners, books etc. all are destructible. All other non Jain scriptures  of Samkhya, Patanjali etc. are also destructible.

The great Muni Gurus who provide ordination of Jain order are also destructible. How are  the Gurus? Whose words are like rays of sun which remove all the darkness of Moha which is of the form of Mithyatva, ragas etc. which obscures the Paramatma complete with qualities of keval gyan etc. which illuminates the lok-alok. Opposite to their conduct, the ignorant ascetics, Mithya Gurus are also transitory.

The means for crossing the worldly ocean is own pure soul substance and the spirit of the same is Nishchaya Teerth ( real means for salvation), immersed within that are great ascetics following austerity, residents of Sammedshikhar, Girnar etc. Teerths which too are destructible. Besides the Jina Teerth, the residences of yatis also are other Teerths which too are destructible.

The Unblemished Paramatma, the  omniscient Veetrag Deva who has preached the Dwadashang Siddhant which is Veda, which although is eternal, even though from aspects of time and place it is destructible. Some time it is there, in some place it is there, some time it is not there. In the Bharat and Airawat kshetras some time it is  revealed and sometime it vanishes. Although in Maha Vedeha kshetra it is continuously present, even there it is destructible from aspects of speaker, listener and sermons. The same speaker, listener are always not found hence it is called destructible. The himsa form veda as described by the followers of other philosophies is also destructible.

The Sanskrita and Prakrita form prose and poetries describing the pure Jivas etc. substances in which various strange stories are there and beautiful verses are there ; they too are destructible. The false poetries published by false poets are also destructible. – Further what all appears to be beautiful and non-beautiful shall  all become fuel for the time form fire. It means that they shall all turn to ashes. The Jivas without the spirit of Paramatma, who acquire Vanaspati Naam Karma, on whose fruition they form trees, the bunch of which  appear flowering and growing; they shall all turn into fuel.

All the riches of the world are momentary , knowing this do not have moha towards the subjects of five senses and the attachments towards the sensual enjoyments is totally discardable. Although in initial stage, the nimitta for engaging in dharma teerth is Jina Temple, Jina idols, Jina dharma and Jain followers – it is alright to have attachment towards them,  even then at the time of contemplation of pure soul this attachment towards dharma is also considered to be of lower level; there only Veetrag Bhava is prominent.

Further it is told that other than pure soul nature, all other materials are destructible:

Gatha 131-254: Leaving aside one pure Jiva dravya form Bramha, the construction of all the substances in this lok are all destructible. Know this important thing.

Commentary: From  aspect of shuddha Sangrah Naya the collection of all Jivas is one only. Just as the forest comprising of various trees is called one forest only, in the same way, different kinds of Jivas are called one from aspect of species. All those jivas are indestructible and the formation of bodies etc. are all destructible. The bodies etc. which have been formed out of shubha-ashubha karmas in this world, are all destructible. O Prabhakar Bhatt! Know this specially. Know the bodies etc. to be momentary and Jivas to be permanent.

The forest of subjects of five senses is different from the pure knowledge-vision natured pure jiva substance and is momentary – this is the essence.

Knowing the above described collection of subjects to be transient , one should not have thirst for the money, adolescence and sensual subjects:

Gatha 132-255: O disciple! What all things which were seen at sunrise, are not seen at sunset, i.e. they get destroyed. Hence you practice dharma. Why are you thirsting for riches, adolescence etc.?

Commentary: The money, cereals, men, animals etc. objects which were seen in the morning are not seen in the evening; they get destroyed. Knowing the pleasures of the world to be destructible, give up thirst for these things and accept the dharma for shravak and yati. Why are you thirsting for riches and adolescence, they are momentary like water bubble.

Here someone asks that if house holder does not thirst for money then what should he do ? Its answer- The house holder should serve the yatis who are followers of jewel trio of the form of Nishchaya-Vyavahara in every possible way. They should offer four kinds of charity, desire for dharma and abstain from desire of money. If on some day, on account of fruition of Pratyakhyan-four he indulges in fasting pertaining to Shravaks then he should practice Anuvrita dharmas of the form of Deva-pooja, guru-service, charity, morality and fasting etc.. If he has greater will power then discarding  all possessions, accepting Yati dharma, remain in nirvikalpa samadhi. Yati should discard all the money while house holder should limit it. Intelligent house holders should not thirst for money. Money, adolescence are meaningless. In adulthood do not desire for sensual pleasures; giving up the attachments towards such pleasures, immerse self in the spirit of Veetrag ever blissful one indivisible natured pure soul which is antonym to sensual desires.

Continued…..

Paramatma Prakash - 32

 

What is the point in elaborating further? Next asceticism is projected  being  the means for Moksha:

Gatha 118-241: Jinenshwara Deva practiced for Moksha renouncing several glories of his kingdom. But O Jiva! Earning food with alms you do not make effort for benediction of soul.

Commentary: The state of freedom from blemishes of karma of the soul, the state of being in the form of natural knowledge etc. qualities, relinquishing the worldly state is called Moksha. Veetrag Deva attained that Moksha state renouncing his glorious kingdom. There are seven parts of a kingdom- King, ministers, army etc. Where these are complete, that kingdom is called glorious and such a kingdom belongs to Tirthankara Deva , which they do not take long in relinquishing. But in spite of being a pauper you do not make effort for own benediction. Giving up this web of delusions you should engage in soul’s benediction like great people. Those great people with the spirit of differentiated-undifferentiated jewel trio, knowing their own nature they relinquished the destructible kingdom and made efforts for establishing indestructible kingdom.

Understanding this sermon, one should relinquish the internal-external possessions and remaining stationary in veetrag nirvikalpa samadhi practice specific austerities. This is the message.

Further O Jiva! You too proceed to Moksha destroying eight karmas like shri Jinaraj, the same is advised here:

Gatha 119-242: O Jiva! Wandering in this worldly forest, you shall  experience immense sufferings, hence destroying gyanavarana etc. eight karmas, proceed towards Moksha.

Commentary: From  the aspect of Nishchaya naya, the pure soul is free of the world, the world with five kind of transmigration namely dravya, kshetra, kaal, bhava, Bhaava  form is different from the above, wandering in which you shall experience the sufferings of four gatis, crying for infinite period in Nigod. Therefore destroying right karmas, with the power of attainment of pure soul destroying ragas etc. you should proceed to Moksha. How is that Nirvana? Which is of the form of realization of own nature , which is the  most superior, accompanied with keval gyan etc. qualities, there is none second to it.

It is told now that if you are incapable of enduring even small amount of suffering then why do you indulge in acts due to which you shall suffer eternally:

Gatha 120-243: O ignorant jiva! You are incapable of enduring even a paramanu (tiniest) amount of suffering. Then why do you engage in karmas responsible for sufferings of four gatis ?

Commentary: Different from the spirit of Paramatma which leads to Veetrag ever blissful supreme nature, the miseries of hell etc. are caused by karmas. If you don’t enjoy miseries and know them to be undesirable then why do you indulge in karmas responsible for them? Don’t.

Knowing this sermon, one should engage in the spirit of own pure soul  devoid of influx of karmas and  web of vikalpas. This is the essence.

Worldly People engaged in external possessions do not contemplate of the soul even for one moment :

Gatha 121-244: The entire world busy with the businesses of the world remains ignorant and accrues gyanavarana etc. eight karmas but does not contemplate of the pure soul even for one moment, which is the means  for the Moksha.

Commentary: These foolish people have antipathy towards the spirit of pure soul, being devoid of differentiating knowledge. Hence they keep accruing shubha-ashubha karmas only and do not contemplate  even for one moment  of the veetrag supreme bliss form pure soul, which is the means for infinite knowledge etc. form Moksha. They are always engaged in Art-Raudra dhyans. This is the summary.

Same point is established  further:

Gatha 122-245: So long as the supreme knowledge of the soul is not acquired, till then this jiva, attracted to wife, children etc. suffering several miseries wanders in the 84 lakh yonis.

Commentary: This  jiva has been wandering in 84 lakh yonis ( birth places) suffering several kinds of pains. Estranged from the Veetrag supreme blissful form perturbation free pleasure beyond senses attained with the contemplation of own supreme soul substance, suffering several kind of happiness-unhappiness related to mind and body , he wanders around. He is deceived by the enemies of the spirit of own supreme soul i.e. the body related mother, father, brother, friend, son, wife etc. Till then he is ignorant and devoid of veetrag nirvikalpa knowledge of own experience. Veetrag nirvikalpa knowledge of own experience is called greatest, being tool for the objective hence is deemed greatest. Knowledge is the tool for the Moksha and knowledge is the means for attaining Moksha. Hence one should always contemplate of the knowledge.

Further O Jiva! Do not engage in oneness with house, family and body etc. This is elucidated:

Gatha 123-246: O Jiva! Do not believe  in oneness with house, family and body etc. In scriptures the yogis have shown that all these are influenced by the karmas  and are destructible.

Commentary: These houses etc. are generated out of fruition of shubha-ashubha karmas hence they are influenced by karmas which are different from the pure conscious natured non-corporeal own soul. Being destructible, they are opposite to the nature of  pure soul substance. The pure soul dravya is not created by someone, hence is natural , eternal, permanent knowing natured like a carving in stone, which although has not been carved in stone but is uncarved man shaped non corporeal figure. – From such soul nature, these bodies etc. are different, that has been seen by the omniscient Yogishwara  which has been  described in the scriptures narrated by them.

Knowing the son, wife, friend, body etc. as transient, remaining stationary within the permanent blissful own pure soul nature, do not have oneness with respect to house etc. other substances- this is the summary.

Next it is established that by worrying about house, family etc. one does not attain Moksha:

Gatha 124-247: O Jiva! You can never  attain Moksha by worrying about house, family etc. hence contemplate of great austerity only since by austerity only you can achieve the supreme Moksha pleasure.

Commentary: Worrying about house etc. other objects, you cannot attain Moksha devoid of blemishes of karma and having keval gyan etc. infinite qualities; further you will even not attain path to Moksha  of the form of Nishchaya-Vyavahara jewel trio. Contemplating of these house etc. you shall  wander in forest of rebirths. Hence do  not think about them and contemplate of twelve types of tapa (austerities). With that only you shall attain Moksha. That Moksha has been attained by Tirthankara  supreme deva amongst the devas like great people. Hence it is the ultimate. There is no substance equal to it.

Here preventing the desire of other substances, contemplate of own nature only of the form of Veetrag supreme bliss which is own Paramatma nature by staying immersed in Nirvikalpa samadhi discarding the oneness with house, family etc. – this is the message. There is nothing else worthwhile to do other than soul contemplation.

Now the sins of violence against jivas are elaborated:

Gatha 125—248: O Jiva! The sins you will bond by killing lakhs of jivas for the sake of your wife, sons etc., you shall suffer their fruition alone.

Commentary: O Jiva! You indulge in sins of various kinds of violence, lies, theft, immorality, possessions etc. for the sake of sons, family etc. and internally you harm the pure conscious pran (life)  of the form of knowledge etc. devoid of vikalpas of ragas etc. Thus you blemish you pran with the corruption of ragas etc. form dirt and externally you accrue ashubha karmas by indulging in violence against various jivas. Their fruition you shall suffer in hell by yourselves  only. None of you family members shall share it with you. You shall suffer alone.

In the dictates of Shri Jina  the violence has been described as of two kinds. One is violence against self and other is violence against  others.  The desires for pleasures heard, seen or experienced due to the nimitta of ragas, mithyatva etc. are like a sharp weapon which harm our own knowledge etc. form Prans and hence is Nishchaya Himsa. The generation of ragas etc. is Nshchaya Himsa, since with these vibhavas our own bhavas are harmed. – Knowing this renounce the Nishchaya Himsa of the form of manifestations of ragas etc. This Nishchaya Himsa is violence against self.

Under the influence of negligent attitude, with carelessness the violence against 1,2,3,4 5 sensed Jivas is violence against others. When he planned of committing violence against other jivas then his manifestations got blemished and that corruption  of bhavas only is Nishchaya Himsa, therefore the violence against others is cause for violence against own soul. The violent jiva carries out violence against self by indulging in violence against others. Knowing the forms of compassion  for  self and others, renounce himsa totally. There is no sin greater than himsa.

Elsewhere in Siddhant, the form of Nishchaya Himsa has been described as , “ The lack of ragas etc. is Ahimsa as told in  scriptures and generation of ragas etc. in Himsa- this has been declared by Jineshwara deva in Jain order.” Therefore the lack of ragas etc. is compassion for  self and the attitude of kindness with non negligent spirit is compassion for others. This compassion for self and others is the root cause of dharma. The sinner who is violent his manifestations cannot be pure, that is for sure. Although the death of other jiva is in accordance with his ayu (age karma) but when he contemplated of killing others then anyway he became violent against self.

Further the sin of Himsa is again condemned and compassion dharma is restrengthened:

Gatha 126-249: O Jiva! If you hurt other jivas by killing or wounding them then definitely you shall accrue infinite times more  fruition.

Commentary: Taking away the life of other jivas with cruelty , attacking other jivas with weapons is killing; and with hands-feet etc. or stick etc. the cutting of other jiva , killing them partially is wounding; this Himsa alone is the root of great sins. From the aspect of Nishchaya naya, internally he is taking away his own Nishchaya pranas of the form of pure soul experience by means of sharp weapons of Mithyatva ragas etc. form, thus causes misery whose fruition he shall suffer infinite times. Hence O ignorant jiva! Do not kill other jivas, do not wound them, do not indulge in himsa of your own bhavas, keep your bhavas in bright form. If you cause misery to other jivas then you shall suffer misery infinite times for sure.

To summarize- This Jiva, the moment he manifests in Mithyatva, ragas form, firstly he destroys his bhava pranas, even if the other jiva has been harmed or not. The other jiva dies only if his ayu karma has expired, then  only he dies otherwise not. But the moment this jiva contemplated killing him, then he has become self destroyer. Just as in holding a red hot iron ball, our hands get burnt first. This establishes that the one who contemplates harming others, firstly destroys himself.

The same is stated elsewhere,” The soul having passions is cruel. Firstly he destroys himself, hence he is suicidal, even if other jiva is killed or not. If the ayu of the other jiva has not been completed, then he cannot kill him, but since he manifested in the form of desire to kill him, then definitely he has turned violent and with the spirit of violence, he has become passionate. Being passionate itself is suicidal.”

Continued…..

Paramatma Prakash - 31

 

Now  advice  for renunciation of Moha is given:

Gatha 111-234: O yogi! You should give up Moha completely, since Moha is never beneficial. You can see all the worldly jivas suffering due to attachment towards Moha.

Commentary: Happiness is perturbation free and the one with perturbations is unhappy; the root cause for which is Moha. You can see the Mohi jivas living with misery. That moha is opponent of the spirit of supreme soul nature and is of the form of Darshan Moha and Charitra Moha. Hence you should discard them. The Moha towards son, wife etc. is not even subject of contemplation i.e. they should be renounced clearly first; the web of Moha is of the form of attachments towards body etc. other substances which are objectives of sensual pleasures , which too should be totally discarded. Discarding internal-external Moha, one should adopt the right nature. For the maintenance of the body, which is a tool for  practicing tapa with the spirit of pure soul, one accepts food-water etc. but you should not have specific desires. Accept tasteless food without desires.

Next with three additional Dohas, the Moha towards food is renounced in the following manner.

Prakshepak  02-05: Adopting naked posture without clothes , without any features like a burnt dead body, having fearful dirty and soiled body, O Sadhu! Wandering in other’s house for begging alms, you desire  tasty food ! Is this not a matter of shame and surprise?

Commentary: Do you not feel ashamed in desiring tasty food when approaching other’s house for begging alms? Therefore give up attachment towards food. Tasteless and limited food alone is appropriate for Sadhu to partake at the residence of superior elite shravak. Muni should partake food without ragas. It is not proper to desire for tasty beautiful food. For Shravak also, it is appropriate to provide flawless food to the Muni with obeisance, which does not have blemishes of uneatable articles. Further at the time of providing food   only blemish free medicine may be mixed in the food. Donate shastras and remove fear for the Munis and protect from calamities. – These are appropriate for the house holders.

The house-holder who provided food for the yati, he provided tapa since Sanyam is attained through body and body is maintained with food-water. Partaking of food enables progress of austerities. Hence offering of food is contribution towards austerities. This tapa-sanyam is with the spirit of pure soul and this external-internal tapa of twelve kinds is means for the experience of pure soul.  The means for tapa-sanyam is the body of the Digamber. Hence the one who offered food, he protected the body of the yati  and gave Moksha by  realization of pure soul. This is so since the means for Moksha is vows of Muni-hood and vows of Muni-hood are protected by body and the body is supported by food. In this manner the shravak offers four types of offerings like food etc. with great obeisance which results in several benefits to him, even then the worshiper of jewel trio of the form of nishchaya-vyavahara muni having great assets of tapa do not indulge in raga while accepting food. The essence is that the manifestations of the form of raga-dwesha-moha are enemies of the own pure bhava.

Now desire for food is renounced:

Prakshepak 3-6: O yogi! If you desire the fruition of twelve types of tapas in the form of heaven-Moksha, then with the satiation of experience of the own veetrag bliss discard the desire for food by means of mind-speech-body. This is the essence.

Further it is said:

Prakshepak 4-7: The yogis who are happy in partaking tasty food and express anger etc. form passions  with tasteless food , those munis are like eagle as far as food is concerned, know this. They do not realize the supreme substance.

Commentary: Those yogis who have deviated from the path of Veetrag and are happy in the mind with the offering of tasty food of six kinds of tastes from some house and are pleased with the donor; if from some house they do not receive tasty food then they indulge in passions and believe the house holder to be bad, they are not having asset of tapa. They are greedy for the food like an eagle. Such greedy yati have attachment towards the body only and are ignorant of Paramatma substance. For the house holder the offerings are the main dharma. If they make offerings while being bestowed with samyaktva then traditionally they shall attain Moksha. Since for the Shravak the offerings etc. are the main dharma. That is as follows:

These householders are always under subjugation of sensual subjects and passions. Hence they always keep indulging in Art-Raudra dhyan. For this reason they do no have opportunity for the supreme dharma of nishchaya jewel-trio form Shuddhopayoga , i.e. the house holders primarily indulge in shubhopayoga only. Therefore if shuddhpayogi Muni partakes food at their houses then there is nothing like it. The most important dharma of shravak is to offer food to Yati, Arjika, Shravak, Shravika with obeisance. It is the dharma for Yati not to indulge in raga in respect of food-water and keep equanimity with respect to honour-dishonour. He should accept blemish free food at the houses of householders whichever way it is. Whether he gets rice or something else, he should not indulge in happiness or sorrow. He should not desire for milk, curd, ghee or sweets. This is the right way for yatis on the path to Jina.

Next it is shown that the greedy jivas who are desirous of subjects of five senses in the absence of realization of pure soul, they get destroyed:

Gatha 112-235: Moths attracted to flame are killed burning in the lamp. Deer  attracted to sound are killed by the arrows of hunter. Elephants are captured due to attraction for subjects of touch sense by falling into pit. Bumblebees lose their life by getting caught in thorns or lotus due to attraction for smell. Fishes are killed by getting caught in the net of fisherman on account of greed for the taste. Thus with attraction of  just one sense, the jivas are captured and destroyed, then what to say about Panchedriya (five senses)?  Knowing this do the sensible people indulge in attachment towards sensual subjects? Never.

Commentary: The desires of the subjects of five senses are the corrupted dhyan which occur in the form of vikalpas. The worldly jivas greedy of the subjects of five senses get destroyed in birth after birth, knowing this the wise people do not get attracted towards the sensual pleasures. What do the worldly jivas lack? The Nirvikalpa samadhi of the form of right belief-knowledge-conduct of blemish free Paramatma devoid of sensual pleasures or passions, which results in veetrag supreme bliss form nectar, which manifests in the form of karya samayasar capable of generating keval gyan etc. qualities, which is generated by karan samayasar in the form of shuddhopayoga ; the worldly jivas are devoid of its contemplation.

The moths etc. get destroyed immersed in the subject of just one sense. Those who are deceived by the subjects of five senses, without experiencing the Veetrag ever blissful natured Paramatma tatva, without knowing it nor having the spirit of the same, the ignorant jivas keep desiring to track on the false trail. Therefore with the attraction towards corrupted path, they undergo several miseries like taking birth in hell, getting impaled or destroyed etc. form several sufferings with attraction towards body etc. These ignorant jivas are bereft of veetrag nirvikalpa  param samadhi , whose minds are transient, who never contemplate of their own nature in unperturbed manner. On the other hand the people who are devoid of attractions, immersed in veetrag nirvikalpa samadhi, traverse the worldly ocean in moments.

Next the flaws of greed passion are described:

Gatha 113-236: O yogi! Give up this greed . This greed is not good since you can observe the entire world suffering being engaged in greed.

Commentary: The nature of Paramatma is devoid of greed passion and the greed of this birth or the next birth are opposite to it. These are of the form of desires of money-riches etc. which you should renounce since you are observing the greedy jivas suffering in births after births.

The flaws of greed passions are established by means of an example:

Gatha 114-237: Just as in conjunction with iron, the fire get hammered over the anvil by a sledge hammer, getting pulled by tongs, getting broken into pieces etc. miseries. You can see.

Commentary: In the company of iron even the famous deity of the ignorant world, fire suffers. If it is not in conjunction with iron ,why would it suffer; therefore just as fire undergoes miseries in conjunction with iron block, in the same way out of greed the Mithyadrishti jiva devoid of spirit of Paramatma tatva , undergoes sufferings of hell etc. for long just like beatings of sledge hammers.

Now renunciation of attachment  is advised:

Gatha 115-238: O yogi! Immersing self in the dhyan of veetrag supreme substance without ragas, renounce the attachment which is enemy of knowledge since attachment is not good. All the worldly people are suffering miseries of body and mind being engaged in attachment; look at them. These worldly people are devoid of the spirit of pure soul substance which is  bereft of attachment. Therefore  they undergo various sufferings. The root cause of miseries is attachment towards body etc.

Commentary: To surmise, do not have attachment towards mithyatva and ragas etc. deviating from the moksha marg of the form of differentiated-undifferentiated jewel trio. It is also said, “ So long as this jiva does not engage in attachment towards the world, he is happy and the one who is attached, whose mind is tied with attachment, he has unhappiness everywhere.”

The flaw of attachment is established with an example:

Gatha 116-239: The sesame seeds, because of having relationship to attachment(greasiness) can be seen to undergo suffering of soaking in water, being crushed under the feet, immersed again and again in oil extractor, which you can see.

Commentary: The sesame seeds because of having attachment ( greasiness, oil) are passed through oil extractor , in the same way without experiencing the veetrag  ever blissful natured Paramatma tatva and without knowing it, without having the spirit of same by means of veetrag nirvikalpa  samadhi form stationary mind, Jiva remain attached to Mithya marg with desire for subjects of five senses, they undergo births of human, hell etc. and suffer various kinds of impalements, beating etc. – this is the summary.

It is also said:

Gatha 117-240: They alone are blessed, they only are gentlemen, those jivas alone are alive in this jiva lok, who do not drown in this large lake of the form of adulthood in sensual pleasures and swim across it in moments, they alone are praiseworthy.

Commentary: The water in the lake is of the form of attachments towards sensual pleasures which is prevented to enter the ship of the form of spirit of own pure soul and which is filled with samyak darshan- gyan-charitra form jewels, using this they cross the great lake of adulthood, they only are gentlemen and blessed, this is the essence.

Continued……

Paramatma Prakash - 30

 

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…..