The reason
why so much is being stressed about the objects of knowledge
is that these objects are cause for
raga-dwesha in the jivas. If the soul remains in the knower state in spite of
knowing the objects then he has attained total detachment. Till such time the
efforts of jiva to overcome the ragas continues. The same is now being
elaborated in Gathas 366-371. Here it is told that darshan-gyan-charitra
(vision-knowledge-conduct) do not exist
in insentient objects, karmas or bodies; hence
how can soul harm them? He cannot harm them at all ! Further the damage
to darshan-gyan-charitra cannot cause any harm to pudgala dravya being
insentient. In this manner the qualities of the Jiva do not exist in other dravyas. Knowing this the
Samyak drishti jiva does not entertain raga towards the other objects.
Therefore the raga-dwesha-moha are manifestations of jiva only which are not
caused by words either.
Acharya clarifies
it by telling the rule that if one thing belongs to something then with the destruction of that something,
that one thing also gets destroyed. In other words if a thing is supported on
another, then with the destruction of the support, the supported thing also
gets destroyed. For example the illumination of lamp gets destroyed if the lamp
is destroyed. Conversely, with the destruction of supported thing the support
also gets destroyed. That is to say that with destruction of illumination the
lamp also gets destroyed.
On the other hand
if the thing is not supported by another then with its destruction the other
thing does not get destroyed. For example with destruction of pot, the lamp
kept inside the pot does not get
destroyed. Conversely also it is true.
With this logic,
the darshan-gyan-charitra qualities of
soul do not get destroyed with the destruction of pudgala dravya or vice versa. Therefore it proves that
darshan-gyan-charitra are not attributes of pudgala. In fact it can be
extrapolated to say that none of the qualities of jiva exist in pudgala dravya.
A very important
question is raised by Acharya himself. “ If it is so then what is the source of
raga for the jiva?” The answer is also
given by himself, “ The ignorance of jiva only is the source for
generation of raga-dwesha-moha. These are not existent in other objects since they are other dravyas nor are they
there in Samyakdrishti jiva since he is not ignorant. Therefore the
raga-dwesha-moha do not belong to other dravyas nor to the Samyakdrishti hence
they do not exist.”
The statement
above highlights that moha-raga-dwesha are generated out of ignorance of jiva
and their elimination can also be carried out by taking recourse to pure nature
of soul only. Hence the means is also the soul. That is why the samyak
darshan-gyan-charitra generated by taking recourse to soul only has been declared as the means to salvation.
These aspects are
summarised in the Gatha 372 in the form of a rule. It says that one
dravya cannot generate the qualities of
another dravya. In other words all dravyas are existent having their own
nature. Hence one should not doubt that other dravyas cause raga-dwesha-moha in
jiva since other dravyas do not have capability of generating qualities in
jiva.
The same is
elaborated with an example. It is asked that the mud taking the form of a pot,
is produced by the nature of potter or mud? If it is said that nature of potter
is responsible for the pot to take shape then pot should have the shape of the
potter but that is not seen so since the other dravya cannot cause
manifestation of another dravya. It establishes that mud only takes the shape
of the pot without transgressing its own nature and potter is not responsible
for the generation of the pot.
The example
quoted above is now extended to all dravyas in the form of a query. “
Manifesting in the form of their own
paryayas, all dravyas manifest in accordance with the nature of other dravyas
acting as nimitta or their own nature?” It is replied that since manifestations
are not seen to be of the form of other dravyas hence they must be in accordance
with their own nature. Therefore Acharya
says that we do not see the other
dravyas as the cause for generation of raga etc. form bhavas in jiva, nor do we
know or believe it to be so. Hence why should we be angry with other dravyas? We
ourselves are guilty for the generation
of raga-dwesha in self.
It is not that
whatever way the nimitta form dravya orders, the soul manifests accordingly and
the soul does not have any purushartha (effort) in the same. Those who do not
realise the nature of soul believe that soul manifests in accordance with the
wishes of other dravya. Such people cannot cross the mire of Moha. Their
raga-dweshas cannot be overcome since their soul’s are helpless. Therefore
understanding that raga-dweshas are own and can be overcome by self - believing
so from certain aspect is Samyak Gyan.
The same
sentiments are reflected in gathas 373- 382. The ignorant jiva gets
angry or happy listening to words of criticism or praise but those are
manifestations of pudgala dravya in words form whose qualities are different
from those of yours. Then why do you get upset?
The good or the
bad words do not ask you to listen to them, nor does the soul shifts from its
position to listen to the subjects of ear senses. The good or the bad colour, taste,
smell, touch do not ask you to see, taste, smell, or touch them, nor does the
soul shifts from its position to see, taste, smell or touch the subjects of
eyes, tongue, nose, touch senses. The good or bad qualities or the dravyas do
not ask you to know them, nor does the soul shifts from its position to know
those subjects of knowledge. Knowing thus, the ignorant jiva does not take
solace and desires to know all these subjects.
Acharya further
explains by means of an example. Just as a person named Devdatta holds the hand
of another person named Yagnadatta to direct him to do some work, the worldly
objects pots, clothes etc. do not ask lamp to illuminate them. Nor does the
lamp shifts from its position like a magnetic needle drawn by a magnet to go and
illuminate them. Irrespective of their distance the lamp illuminates the
objects in accordance with the nature of the lamp and pleasant or unpleasant objects
do not cause any perturbation in the nature of the lamp.
Now the example
of lamp is extended to the soul. Subjects of touch, taste, smell, vision,
hearing, qualities and dravyas do not ask soul to touch, taste, smell, see or
hear or know them. Soul also does not shift from its position to touch, taste,
smell, see, hear or know them. Irrespective of their distances the soul knows
them in accordance with the nature of the soul. The pleasant or unpleasant
natures of the objects do not cause any perturbation in the nature of the soul.
In spite of this the soul does not remain
detached like the lamp and indulges in raga-dwesha. This is ignorance.
Acharya asks out of compassion, ‘ This is the reality then why does the soul
manifest in ignorance form and indulges in ragas-dweshas? Why does he not
remain in his natural detached state?’
Now, those gyanis who have given up
raga-dwesha and accepted the conscious nature of soul, who have given up
oneness with the karmas of past, present and future; they now adopt the
Charitra (conduct) separating themselves from all other dravyas. With the power
of such conduct they differentiate themselves from karma-chetna ( desires to do
things) and karma-phal-chetna ( happiness or unhappiness on fruition of karmas)
and experience only the gyan-chetna
which is manifestation of conscious self. Here it is important to understand
that Jiva firstly differentiates himself from karma-chetna and
karma-phal-chetna by means of scriptural and inference form Praman (truth) and
then realises the Gyan-chetna by his own
experience of the soul. Then he continues the strengthening of this belief.
These activities are carried out in fourth, fifth and sixth gunasthanas. In
Apramatta state (seventh gunasthana) the jiva remains in the state of
contemplation of self. At that time he is engrossed in Gyan-chetna which was
experienced earlier. Subsequently he climbs the ladder of shreni ( steps of
spiritual growth) resulting in generation of Keval gyan which is of the form of
pure Gyan-chetna.
Now the
procedures of ordination of conduct are described in gathas 383-386. The
soul which keeps the self separated from the various good-bad karmas carried
out earlier, that soul is Pratikraman (Repentance). The soul which disengages
self from the good-bad bhavas which cause future bondage, that soul is
Pratyakhyan (Resolution). Accepting the present fruition of good-bad karmas
with the spirit of detachment remaining in knower state , such soul is Alochana
( criticism). In this way the soul which is always engaged in Pratikraman, Pratyakhyan
and Alochana is Charitra. Such soul is Gyan-chetna himself. It has to be
kept in mind that these descriptions are from the aspect of Nishchaya Charitra.
Experiencing the
knowledge only is Gyan-chetna. Continuous experience of the same leads to
generation of Keval Gyan which is described as complete Gyan Chetna. On the
other hand the Agyan chetna ( consciousness in ignorant forms) leads to karma
chetna and karma phal chetna which
causes bondage of karmas which prevents purification of knowledge.
This aspect is
now elaborated in Gathas 387-389. Experiencing the consciousness in any
form other than knowledge is Agyan chetna. This is of two kinds Karma chetna
and Karma Phal chetna. All such bhavas other than that of knowledge which have
a sense of doing something i.e. ‘I do this’, are karma-chetna. All bhavas of
experiencing happiness-unhappiness are
Karma-phal-chetna. This Agyan chetna is the seed for the worldly
transmigration due to eight types of karma bondage. Hence people desirous of
Moksha should keep attempting to destroy the Agyan chetna by practicing the
spirit of renouncement of karmas as well as fruitions of karmas thus offering
obeisance to gyan-chetna continuously.
At this stage
Acharya Amritchandra describes the procedures for Pratikraman, Pratyakhyan and
Alochana in his commentary.
The one
practicing Pratikraman contemplates, “ Whatever acts I did in the past, got it
done or seconded others doing it by means of mind, speech or body, all
those Dushkrita ( wrong doings) be
Mithya ( fruitless). “ All the thoughts pertaining to getting something done
are seeds of transmigration in the world and realising so and giving up oneness
with such thoughts itself is making them fruitless.
Now the above
contemplation is carried out in 7 forms by permutations of doing, getting it
done and seconding other doing it. Doing it with mind, speech and body
generates another 7 permutations. Thus together 49 combinations are generated.
Taking the same vows
for the present karmas forms Alochana.
In this also 49 combinations are generated. Lastly taking these vows for future
generates 49 combinations for Pratyakhyan.
It is to be noted
that in Vyavahara Charitra, the mistakes committed in the vows undertaken are cleansed by means of
Pratikraman, Pratyakhyan, Alochana. Here the description is from aspect of
Nishchaya Charitra hence all acts are flaws of the soul which are opposite to
shuddhopayoga. Hence the objective in Nishchaya Charitra is to disassociate
self with all the thoughts of doing something and remain steady within soul by
means of shuddhopayoga.
Next the spirit
of disassociation with karma-phal is elaborated by means of taking names of
each type of 148 karmas saying that I remain knower of the fruition of that
karma and do not wish its fruition. Let them dissipate without giving their
fruition. I remain engrossed in my consciousness form soul functioning as their knower-seer only.
The practices
described above are intended for contemplation again and again in the Upayoga.
When the Jiva has attained Samyaktva and become Gyani, he already has the
knowledge and belief that he is devoid of all the karmas and fruitions of
karmas from aspect of shuddha naya. Now
by disassociation with each of 49 types of karma-chetna for past, present and
future, he has renounced all the forms of karma chetna. Further by renouncing
148 types of karma-phala he has disassociated himself with their fruitions
also. Now the only thing that remains is to experience the consciousness form
soul. With such spirit only he now proceeds to climb the spiritual ladder to
progress towards Keval gyan wherein he would remain engrossed in Gyan-chetna
forever.
In this Sarva
Vishuddha Gyan Adhikar, the gyan was described as different from the spirit of doing
or enjoying so far. Now in the upcoming gathas 390-404, the Gyan is described to be different from
other dravyas and their bhavas. Although due to close proximity of gyan-gyeya (
knowledge and subject of knowledge), it appears intermingled, but gyan is
different from gyeyas, ever unperturbed and illuminated.
Here in these
gathas, Acharya has listed the other dravyas and their qualities which are known by gyana but they themselves
do not have any knowledge since they are insentient. These subjects are scriptures, words of speech, shape, colour,
smell, taste, touch, karma, dharmastikaya, adharmastikaya, kaal, akash,
adhyavasan (thoughts generated out of fruition of karmas). Jiva alone knows
continuously; the knowledge and the knower are inseparable.
Here knowledge
alone is described as the indisputable characteristics of jiva by which he can
be differentiated from all other dravyas. The knowledge is absent in all other
dravyas while it is present in all states of jivas hence there is no
contradiction anywhere. Now with knowledge only jiva can be identified
indisputably since there are several characteristics which are common with
other dravyas also. Hence with knowledge only the jiva can identify the soul.
Further here knowledge itself is called as soul since these two are
indifferent.
Now it is told
here that disassociating self from the tendency of indulging in shubha-ashubha
upayoga form para-samaya activity generated out of eternal ignorance, ordaining in swa-samaya form samyak
darshan-gyan-charitra , manifesting in
the form of Moksha marga, realising in
the form of block of knowledge devoid of any acceptance or renunciations , such
samaysar form soul should be continuously experienced. Now this experience is
that of three kinds. 1) First is experiencing
right knowledge-belief after knowing the shuddha naya. This is started
from fourth gunasthana itself. 2)
Subsequently discarding all possessions practicing with upayoga engrossed in
knowledge itself. Knowing the self to be similar to Siddha, contemplation of
the soul in concentrated form. Such experience is observed in 7th
gunasthana. This practice is continued with increment of purity progressively.
Till now the knowledge is observed
indirectly by taking recourse to shuddha naya. 3) When keval gyan is generated
then the soul is observed directly and the knowledge is omniscient devoid of
all vibhavas. Here onwards continuous bliss is experienced. The glory of such knowledge
is indescribable. Such state is described as Krita-Kratya (wherein nothing more
needs to be done).
Now in next three
gathas 405-407, the misconception is dispelled that the soul partakes
food of karma-nokarma forms. The soul is non corporeal while food is corporeal
hence how can soul partake pudgala form food? The soul cannot accept any other
dravya either with the nimitta of other dravya or by his own nature. Hence soul
is not Aharak (one who partakes food) therefore it is absurd to doubt that knowledge
has body. Whether the soul manifests in natural form or vibhava form, it accepts
or discards its own manifestations only
but not other dravyas in the minutest sense.
When the soul
does not have body then how can an attire of body be declared as means to
Moksha? This is now brought out in Gathas 408-409. So many people accept
Dravya Ling ( nakedness) as means to Moksha out of ignorance. This is
incorrect. All the Arihant bhagwans renunciate the body dependent dravya-ling
and practice darshan-gyan-charitra form Moksha Marga.
This is further reiterated
in Gatha 410 saying that dravya-ling is body dependent while
darshan-gyan-charitra are soul dependent hence they only lead to Moksha. Body
is pudgala which cannot do anything for the soul. It has already been
established that one dravya does not do anything for the other dravya. Hence
darshan-gyan-charitra alone are Mokha marga.
Hence it is
concluded in Gatha 411 that one should give up attachments towards
dravya-ling and practice darshan-gyan-charitra of the soul . This does not
imply that this is preachment for giving up vows undertaken by Munis and
Shravaks (practitioners). Here it is reiterated not to undertake vows just in
the form of dravya-ling hoping to attain
Moksha. In reality it is the darshan-gyan-charitra of the soul which lead to
Moksha. The vows undertaken in Vyavahara sense go together with Nishchaya
practice. But one should not have attachments towards the vows either. Just
attire does not lead to Moksha.
Now we are
approaching the conclusion of samaysar hence Acharya reiterates the final
message in Gatha 412. Here the Bhavya Jiva has been asked to follow the
Moksha marg and contemplate of the same. Experience the same at all times
without diverting attention towards other dravyas. Basically the attention
should be focussed on darshan-gyan charitra in gyan-chetna form, manifesting
naturally without getting drawn towards other dravyas.
In Gatha 413,
Acharya reiterates that those who have attachments towards the attires of Muni
Ling (nakedness) and Sravak Ling ( vows of practitioners) i.e. they believe
Dravya Ling only to be the means to Moksha, they have not known Samaysar. It is
obvious that even 2000 years back there were people having such inclination
since Acharya has made such a scathing remark in the end of this shastra.
Acharya has compared them to people who are happy with the husk without knowing
the rice. They do not know the real
nature of soul and believe body itself to be soul.
The doubts
regarding Nishchaya and Vyavahara are resolved by Acharya in Gatha 414.
Here he says that Vyavahara naya only describes the two Lings i.e. Muni ling
and Shravak ling as Moksha marg, but the Nishchaya naya does not accept any
ling in Moksha marg. The reason is Vyavahara is not real and experience is of
impure dravya form. On the other hand the Nishchaya is beyond any divisions of
lings, only of the form of manifestation in darshan-gyan-charitra form. That
experience is of the form of pure dravya hence real. Hence those who believe Vyavahara
alone do not experience Samayasar while
those who believe Nishchaya ( along with Vyavahara), they only experience
Samayasar and attain Moksha.
Here Acharya
AmritChandra says that what is the point of saying anything more? Just
experience the soul in the knowledge form. There is nothing else worth doing. Here
he says that Samay Prabhrat (another name of Samaysar) in words and knowledge
form is like indestructible divine eyes
which reveals the true pure nature of soul in direct experience form.
Acharya
Kundakunda concludes the Samaysar with Gatha 415 telling the benefit of
learning Samay Prabhrat. He says that those who learn it and understanding its
meaning remain immersed within the soul shall attain sureme bliss.
🙏 The End 🙏
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