Next the sensual subjects and passions are interdicted:
Gatha 192-315: Those who adopt Samadhi but do not accept Param
Samadhi of the form of three guptis by uprooting the sensual subjects-passions,
O yogi! They are not worshiper of Paramatma.
Commentary: These sensual subjects and passions
are enemies of pure soul substance hence the one who has not destroyed them,
how can he be worshiper of own nature? The own nature is worshipped only by one
who does not indulge in sensual subjects and passions. There is nothing second
to sensual subjects and passions which is harmful to the worship of own
Paramatma who is free of all the flaws.
The experience of pure soul of the form of renunciation of sensual
subjects-passions is observed with detachment only. When detachment is there
the knowledge of substances is clearer hence both of these are friends. These
only are the means of dhyan along with Nirgranth (One who is unattached and is
possession less) form renunciation of
internal external possessions. Restraint of the mind is of the form of sincere
experience of own soul which is assistant to veetrag nirvikalpa samadhi.
Further overcoming twenty two hardships is also means for dhyan. In this way
there are five means for dhyan. Knowing them one should practice dhyan.
Same
thing is told elsewhere, “ There are five means for the contemplation of the
soul – detachment from the world- body- enjoyments, knowledge of the
substances, renunciation of all the possessions, restraint of the mind and
overcoming the twenty two hardships.”
Now the glory of Param Samadhi is described:
Gatha 193-316: Those Munis who, assuming the param samadhi do not know own soul of the form of keval
gyan etc. infinite qualities, those people devoid of spirit of pure soul,
suffer for infinite period different types of body & mind related miseries of hell etc.
Commentary: The suffering of the mind is called
“Aadhi” and sufferings of body is called “ Vyadhi”. The ignorant jiva suffers
these different kinds of miseries. These miseries are opposite to the nature of
veetrag supremely blissful experience of soul. This jiva has been suffering
different kinds of miseries in four types of births since eternal times without
knowledge of own nature.
Knowing
this preachment, remaining stationary
within own pure soul discarding all the corrupt bhavas of the form of
raga-dwesha etc., one should contemplate of own nature only.
Further it is told that till all the shubha-ashubha bhavas
of the jiva have not been eliminated, param samadhi cannot be attained:
Gatha 194-317: So long as shubha-ashubha form manifestations,
which are opposite to the nature of Paramatma devoid of all the webs of
sankalpa-vikalpas, are not eliminated, till then in the pure mind free of
vikalpas of ragas etc., which is characterized by right belief-knowledge-conduct
form shuddhopayoga , the supreme samadhi cannot be attained by this jiva. So
says kevali bhagwan.
Commentary: When shubha-ashubha vikalpas are
eliminated then only Param samadhi can be attained- this is ordained by
Jineshwara deva.
The next three dohas described the state of Arihant. Call
it Arihant state, or Bhava Moksha, or life Moksha or generation of Keval Gyan –
all the four imply the same meaning:
Gatha 195-318: Proceeding on the Moksha marg, with the
elimination of all the vikalpas, leading to destruction of four ghati karmas,
the soul attains Arihant state.
Commentary: With the destruction of four ghatia
karmas namely Gyanavaraniya, Darshanavaraniya, Mohaniya and Antaraya, this Jiva
attains Arihant state. Those who are worthy of being worshipped by Devendra
etc. are called Arihant since being venerable only they are called Arihant.
Adopting Maha Muni state, staying in right belief-knowledge-conduct form path
towards Moksha, when all the vikalpas of ragas etc. are destroyed then with the
benefaction of nirvikalpa dhyan, one attains keval gyan state. The one with
Keval gyan is called Arihant or free from life. When Arihant state is attained
then one attains Bhava Moksha. Later after destroying four Aghatiya karmas, one
attains Siddha state. Siddha is called Videha Moksha. – this is the means to
Moksha.
Now the glory of
Keval gyan is described:
Gatha 196-319: Knowing the lok-alok continuously by means of
keval gyan, definitely this supremely blissful soul only becomes Arihant by the
virtue of jewel trio.
Commentary: Knowing all the lok-alok within one
samaya by means of Keval gyan, he is called Arihant. Whose knowledge does not
have any sequence for knowing, knows all the lok-alok within one samaya
directly , without any order of first and next. All the dravyas, khetras,
kaals, bhavas are known directly continuously. That Kevali bhagwan is ever
blissful, having characteristics of veetrag supreme equanimity form supreme
bliss, pleasure beyond senses with
indestructible happiness- definitely he is knowledge blissful form, there is no
doubt about it.
Further it is told that Keval gyan alone is the own nature of the soul and Kevali only is called
Paramatma:
Gatha 197-320: The one who is Jina on account of conquering
enemies of the form of gyanavarana etc. eight karmas which are cause for
transmigration into the forest of the form of eternal world. Who is having
infinite qualities of keval gyan etc., whose nature is ever blissful devoid of
sensual subjects and ragas etc. form vikalpas of the soul, such is the
Jineshwara Keval Gyan form Arihant deva. That soul only having supreme infinite knowledge
etc. qualities form wealth is Paramatma. He only is called Veetrag- Sarvagya ( omniscient). O Jiva! He alone is
the greatest amongst the worldly folks. Such nature of Bhagwan is explicit and
such is the nature of soul only.
Commentary: In the worldly state, from aspect of
nishchaya naya, he is present in capability form, hence worldy people are
called Jina from aspect of capability; while kevali is called jina from aspect
of revelation. From aspect of Dravyarthika naya, all the jivas are of the
bhagwan form. In this way from aspect of nishchaya naya, Jiva can be called
Param Bramha, param shiva. Considering from aspect of nishchaya naya, all the
names of the bhagwan belong to all the jivas, all the jivas are same as jina and Jinraj is also of the form of jivas, know
this.
Same
thing is stated elsewhere,” The one who knows the Samyak drishti jivas as
Jinavar and who knows Jinavar as jiva, that the caste of jivas is the same as
that of the jinavar and the caste of jinavar is same as that of the jivas, such
maha Munis do not differentiate between the caste of Jivas and Jinavar from
aspect of Dravyarthika naya, they alone attain Moksha.”
In
this way three dohas were described as part of second intermediate
part with the prominence of Arihant deva which formed part of the twenty four dohas
being designated.
The next three dohas are described with the prominence of
the meaning of the word Paramatma-prakash.
Gatha 198-321: O yogi! Consider the Jineshwara Deva devoid of
gyanavarana etc. eight karmas and thirst etc. eighteen types of defects as
Paramatma Prakash for sure. In other words the Defect free Jinendra deva
himself is Paramtama Prakash.
Commentary: All the karmas, which are different
from the conscious blissful natured Paramatma without any ragas, are the root
cause for the world. All the worldly people are accompanied with the karmas
while Bhagwan Jinaraj is free of them as well as free of all the defects. These
defects are affecting the worldly people and obscure the infinite
knowledge-bliss etc. qualities of the
knowing natured soul. The omniscient who is free of all these defects, himself
is Paramatma Prakash, such is the conclusion in the mind of Yogishwaras. Shri
Guru tells the disciple, that O yogi! You consider it so definitely, this is
the intent of the wise ones.
The same is further reiterated:
Gatha 199-322: The ones who are accompanied with infinite
foursome of keval darshan, keval gyan, infinite bliss and infinite power, they
alone are Jina deva and they alone are supreme Muni i.e. gyani with direct
knowledge. What is the form of that Jina deva? The illuminator of the lok-alok
is the keval gyan , the ones who have such supreme illumination, they alone are
supreme illuminator knowing all the dravyas, kshetra, kaal and bhava. These keval
gyan etc. infinite foursome, know the infinite dravyas, infinite kshetras,
infinite kaal and infinite bhavas at the same samaya only ; hence they are
infinite, indestructible, without end , know this.
Now Jinadeva only has several names, this is informed:
Gatha 200-323: The one who is called as Paramatma, Muni, Param
Pada, Hari, Mahadeva, Bramha, Buddha and Param Prakash, all these are the names
of Jina deva who is free of ragas and is pure.
Commentary: The ones who have direct knowledge,
call him as Param Pada since he is the base
of supreme bliss, knowledge etc. infinite qualities. He alone is Vishnu,
he is Mahadeva and he alone is called Param Bramha. Being the knower of all he
is called Buddha; such all pervasive Paramatma, Jina deva, deva amongst the
devas is called by different names. He is pure due to absence of the defects of
all the ragas etc., such is the Arihant deva, same is Paramatma, Param Pada, same
is Vishnu, same is Shiva, same is Ishwara, same is Bramha, same is Sugat, same
is Jineshwara, same is Vishuddha- thus he is recited with one thousand eight
names. These worldly people having different likings, worship the jina raj with
different names. These names belong to Jina raj and none else. Same thing is told
in other scriptures,” He is the Swamy of the Mokshapura accompanied with one
thousand eight names.” All worship him. He has infinite names and infinite
forms. In reality, O worldly people ! Worship the Bhagawan Deva who is free of
names and forms.
In
this manner in the main section with twenty four dohas, the third intermediate
section was described with three dohas with the prominence of the meaning of
the word Paramatma Prakash:
Next three dohas
describe the form of Siddhas:
Gatha 201-324: O Jiva! Those who attain the indestructible state of
salvation after destroying karmas by means of Shukla Dhyan , are described as
greatest Siddha Bhagwan by Jinavar Deva.
Commentary: Arihant Parameshthi is the
illuminator of all the Siddhants and he is described Siddha Paramatma as Siddha
Parameshthi who is worshipped by all saints. He is the greatest since he is
adorned with Keval Gyan etc. infinite great qualities. Siddha Bhagwan is devoid
of gyanavarana etc. eight karmas and adorned with eight qualities namely
Kshayik Samyaktva, Keval Gyan, Keval Darshan, Anant Veerya, Sookshma, Avagahan,
Agurulaghu, Avyabadh. Further that Flawless deva has attained eternally
indestructible state by destroying shubha-ashubha karmas which are generated by
means of Art-Raudra perverse dhyans, opposite
to the pure knowledge-vision natured soul substance, by means of knowledge of
own experience form Shukla dhyan. How is that Shukla dhyan? It is supremely
perturbation free, devoid of ragas etc. vikalpas. This dhyan is root cause for Moksha.
Infinite people have attained
Siddha-hood by means of it and
will attain in future.
To be concluded …..
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