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……
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