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…..