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…..
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