Next it is told that in spite of generation of miseries due to fruition of
previously acquired pap karmas, do not relinquish your own peaceful knowledge
nature:
Gatha 183-306: I was wishing to bring the karma to fruition so
as to expire it, now that karma has fructified by itself, hence I should
destroy it peacefully by experiencing it, thus it is a great benefit to me.
Commentary: Those great Munis who are eligible
for attainment of Moksha, they destroy
the karmas which have not fructified as yet by making it to come to
fruition by the power of soul knowledge and undergoing its effect. However if
those past karmas have come to fruition without effort on account of twenty two
afflictions or calamities, then don’t be disheartened and treat it as great
fortune. Consider this in your mind that you would have made efforts to bring
these karmas to fruition for destruction but now they have fructified on their
own which is very fortunate. Just as a big
businessman settles the loan taken by calling all the people and refunding their amounts; if
someone has come without being called then it is a great benefit. In the same
way some great people undergo severe tapa to bring the karmas into fruition for
their destruction, but now those karmas have come to fruition on their own then
what can be better than that? With this
gratification the gyani people undergo the fruition of karmas without any
raga-dwesha with respect to it.
Further it is told that if someone uses harsh language in
speaking which are not tolerable then to prevent generation of passions, one
should contemplate of nirvikalpa soul substance:
Gatha 184-307: O Jiva! Listening to the harsh words spoken by some indiscrete
person if you could not tolerate them, then to prevent the generation of
passions, contemplate of the supremely
blissful form supreme soul in your mind
remaining stationary in nirvikalpa samadhi immediately. That supreme soul is
the base for infinite knowledge etc. qualities, by whose meditation in the
veetrag nirvikalpa samadhi , with the taste of supremely blissful nectar of
pleasure, the corruption of the mind immediately vanishes.
On account of
influence of karmas on Jivas, they have
different forms, Jatis (communities) etc. :
Gatha 185-308: Different from the supreme soul substance having
qualities of keval gyan etc. similar to gold purified in sixteen cycles, the
Jivas take the birth in the form of Brahman, Kshatriya, Vaishya and Shudra
Jatis (communities) on account of karmas, i.e. all the differences of communities
are due to nimitta of karmas. These
karmas have been earned by the ignorant jivas lacking the spirit of knowledge
of soul and the difference of communities is due to karmas. So long as the
karmas are being accrued, different kinds of communities are adopted in the
world. If this jiva immerses in the nature of soul then he would not
transmigrate taking one birth after another. There is no doubt about it.
Commentary: So long as Jiva does not apply his
mind into the soul, he transmigrates into this world taking several births. But
when he becomes observant of own soul then he does not accrue karmas nor he wanders
into different births. There is no surprise in it. The one who has become
pensive of the world, body and enjoyments, who has become fearful of the
transmigrations, such bhavya jiva should renounce Mithyatva, Avirati, Kashaya,
Pramada and yoga- these five asravas, and always mediate upon the supreme soul
substance. If he possesses the spirit of the soul then he cannot transmigrate.
Next it is told that on revelation of his faults by others,
he should not get angry and forgive them:
Gatha 186-309: Ignorant Jivas feel happy in revealing my faults,
then I am benefited in the sense that I am the cause for their happiness.
Thinking this discard the anger.
Commentary: The Gyanis do not indulge in anger.
They consider that normally one makes other jivas happy by giving them some
dravya etc., but I did not give any dravya,
nor did I do some benefaction for them. They have become happy by my
faults itself then what else I need? Knowing this O bhavya! Give up the anger.
Or,
otherwise consider as follows. He did
not take away my infinite knowledge etc.
qualities, he has collected my faults only, let him take them without
hindrance. Just as some thief came to the house and did not steal jewel-gold
etc. and took mud-stones only, then let him
take, why to be upset with someone taking insignificant things? Knowing
this give up the anger.
Or,
otherwise consider this. The vices that he describes of mine do exist in me, so
he is speaking the truth, so how to be angry with speaker of truth? Or if these
flaws do not exist in me, then he is
telling lies and can I become angry because of
his telling lies? Not al all. Knowing this discarding anger, one should
adopt forgiving attitude.
Or, consider that he does tell in front of me on
my face, he tells behind my back. So even kings are blamed behind their backs,
knowing this forgive him. Explicitly he does not discredit me, the indirect
comments do not matter.
Or,
suppose he tells your faults directly on your face, then you should consider
that he just speaks of my flaws , he does not harm my body which is his good
quality. Knowing this forgive him.
Or,
if someone harms body itself, then consider that he is not killing you, which
is his excellence, believing this adopt forgiveness.
If
some sinner does take away your life then
consider that the life is destructible and one should not feel sorrow for loss
of destructible objects. My knowledge nature is indestructible, and no one can
take it away; he has just taken my life only. But he did not destroy my spirit
of differential- non differential jewel trio. Knowing this he should be totally
forgiven only. This is the message.
Further it is advised to give up all the worries:
Gatha 188-310: O yogi! If you are scared of the miseries of the
Narak etc. four gatis which are enemy of the Veetrag supreme bliss, then being
fearless make efforts for the other lok and do not worry about this lok at all.
This is so, since even a mental thorn of the size of skin of sesame seed definitely
causes pain to the mind.
Commentary: Opposite to the Paramatma without worries, the webs of vikalpas of
sensual subjects- passions form worries should not be indulged in. These
worries are cause of sufferings. Just as a fine point of a thorn is cause of
great misery and it can be removed only when it has been removed.
Also it is told not to worry about Moksha even:
Gatha 189-311: O yogi! Leave apart other worries, do not worry
about Moksha even. Since Moksha cannot
be attained by worrying but by renouncing the desires only. The Moksha of the
form of revelation of Keval gyan etc. infinite qualities devoid of webs of
worries of ragas etc. is attained by renunciation of the worries. This is
elaborated further- the karmas which are accrued by indulgence in webs of
worries of Mithyatva- ragas etc. , with which this jiva is bonded, those karmas
only would provide Moksha to the supreme yogis immersed in the nature of pure
soul substance devoid of vikalpas of shubha-ashubha kind.
Commentary: The renunciation of the worries only
would grant Moksha for sure. The revelation of infinite knowledge etc.
qualities only is Moksha. Although in the initial stage with vikalpas, to
prevent the undesirable thoughts of sensual subjects-passions etc. and for strengthening the manifestations in the path
to Moksha , the Gyani people contemplate
as follows: “ May the miseries of four gatis be destroyed, eight karmas be
destroyed, benefaction of jewel trio occur, attainment of fifth gati be
achieved, Samadhi maran may be attained and may I acquire the wealth of qualities of Jina
raj.” These thoughts are admissible in fourth, fifth and sixth gunasthana, even
so they do not occur in the higher gunasthanas in the state of Veetrag
nirvikalpa samadhi.
Gatha 189-312: Those
great people who enter and immerse themselves in the supreme samadhi form lake,
their all spatial elements get drenched
with the essence of samadhi and they only attain stationary dhyan of conscious
blissful indivisible soul. That soul is free of dravya karma, bhav karma ,
nokarma and is extremely pure. The yogis who are immersed in the supreme
samadhi, for those people all the karmas which are cause for impure bhavas
opposite to the pure soul dravya nature, get swept away in the flow of water of
the form of pure soul manifestations.
Commentary: Where water is flowing , there how
can impurity stay? It can never stay.
Now the characteristics of supreme samadhi are described:
Gatha 190-313: The destruction of all the ragas etc. form vikalpas
opposite to the nirvikalpa supreme soul nature is supreme samadhi. With this
supreme samadhi Munirajs renounce all the shubha-ashubha bhavas.
Commentary: That great munis having the wealth of
penances, immersed in the dhyan of supremely venerable soul nature, free of all
the shubha -ashubha form activities of mind, speech and body, renounce all the
good and bad bhavas opposite to the pure soul dravya nature. The own pure soul
nature is free of expectations from all
other dravyas. Contrary to it, the expectations of this lok and other
lok , so long as they are residing in the mind, till then this jiva is unhappy.
Knowing
this, free of all the expectations from other dravyas, one should contemplate
of the pure soul substance. Similar statement is made elsewhere,” Surrounded by
the demons of the form of expectations, this jiva suffers great miseries; those
munis who discarded all hopes, they discarded all the miseries, since cause of
misery is hope only.”
Further it is told that without supreme samadhi one cannot
observe the pure soul:
Gatha 191-314: In spite of practicing severe tapas and knowing
all the scriptures, if the Muni is devoid of supreme samadhi, then he cannot witness
the blissful form pure soul
Commentary: Tapa is name of the practice in which
there is no desire for anything. Where the
desires are not eliminated but he practices severe hardships with body,
by the side of river in winter, on top of the hills in summer, under the tree
in rainy season, he practices severe penances. Not only he practices tapa but
he reads scriptures also, which he learns without knowing Nirvikalpa supreme
soul nature. He knows the meanings of the scriptures but he is devoid of
supreme samadhi i.e. the samadhi without the vikalpas of ragas etc. has not
been experienced by him as yet. That muni in spite of practicing tapas, without
experiencing supreme samadhi, in spite of learning shruta, cannot observe own
supreme soul residing within own body having the pure gyan-darshan nature. The
nature of soul is devoid of raga, dwesha and moha supremely blissful. Without
param samadhi, in spite of practicing tapa and learning shruta, one cannot
observe the pure soul.
The
practitioner of knowledge who practices tapa knowing the own pure soul as
venerable and reads the jain scriptures with the objective of acquisition of
knowledge, then he is practitioner of Moksha by convention. On the other hand
if he reads the Jina scriptures orally only, and practices tapa with severe
hardship without right belief in the soul, then it is not means for Moksha but
only cause for bondage of punya.
The
same thing is told in ‘Paramanand Strotra’, ‘ Those jivas who are devoid of
Nirvikalpa samadhi, they cannot observe the soul nature. The Bramha ( supreme soul)
is of the nature of bliss , that Bramha is residing within the body; but
without dhyan Jivas cannot observe the Bramha , just as a person blind from
birth cannot see the sun.”
Continued…..
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