Characteristics
of flame of consciousness:
Gatha 22: The real attribute of the soul is its inward directed Upayoga from the aspect of self. This is very
different from the attributes of other non-conscious substances which are
always seen differently.
The
characteristics of the flame of consciousness is Upayoga directed inwards which
is quite different from those of other non conscious objects which are devoid
of characteristics of Upayoga itself.
Establishment
of difference between self and others by means of characteristics:
Gatha 23: If the characteristics of two substances are different then
those substances are different only, just like water and fire. The same
difference of characteristics exists between our soul and other substances. In
this way it is logically established which is irrefutable with Praman.
The logic is
that if characteristics are different then the substances are different just as
water and fire are. The same difference is observed between own soul and other
substances. This is indisputable.
The
form of Upayoga and its divisions:
Gatha 24: The engagement of conscious soul in contemplation of self
and others(substances) only is Upayoga. From the aspect of hearing the upayoga
engaged towards sound is Darshan. The Upayoga engaged in knowing the substances
is Gyan. The soul is engrossed with both darshan and gyan.
The
manifestation of jiva towards
realisation of self or others is known as Upayoga. From the aspect of
hearing the upayoga engaged with words as its subject is darshan while from the
aspect of knowing the upayoga is Gyan. Jivas have both the upayogas.
Means
for purification of soul- Shuddhopayoga :
Gatha 25: The person engaged in Dhyan, without getting corrupted with
Moha, Raga or Dwesha in his pure soul, is
thus engaged in shuddhopayoga . With
this he attains purification.
The
purification of soul is achieved by contemplation of the pure nature of soul.
By engaging in the Shuddha upayoga i.e. free of raga, dwesha and moha, towards
own pure nature one attains purification of soul.
Means
for destruction of ragas etc. form impurities:
Gatha 26: To prevent generation of ragas etc. form strong enemies and
enable their destruction, one should always contemplate of his own pure
conscious form soul meticulously.
Raga, dwesha
and moha are impure bhavas which are harmful enemies of soul. To prevent their
generation altogether and destroy them immediately if at all generated, one
should always meticulously contemplate
upon his own pure conscious nature.
Forms
of Moha, Raga and Dwesha:
Gatha 27: Raga is of five kinds namely, prem ( affection), Rati
(attraction), Maya (deceit), Lobh (greed) and hasya (laughter). That raga only
is termed as Moha with the incorporation of divisions of Mithyatva. The dwesha
is of six kinds of the form of anger etc.
The forms of
raga, dwesha and moha are defined by this Gatha. Raga is of five kinds namely
prem ( three kinds of veda forms manifestations i.e. male, female and neuter.)
rati , maya, lobh and hasya. Of these lobh and maya are termed as Kashaya
(passions) while prem and rati are no-kashaya (minor kashaya). Dwesha is of six
kinds namely krodh, maan (pride), arati ( aversion), shok (sorrow), bhaya(
fear), and jugupsa ( disgust). Here krodh (anger) and maan are kashyas while
remaining four are no-kashaya. The raga bhavas when associated with Mithyatva
i.e. the fruition of darshan mohaniya karmas
are termed as Moha. In some places the manifestations in the form of Mithyatva
alone are called as Moha.
Results
of indulgence in Raga-Dwesha form activities:
Gatha 28: In reality the raga and dwesha are completely ignorable,
however the ignorant jiva, induced by the karmas, ‘this is favourable to me’
thus believing indulges in raga with some things, and ‘this is harmful to me’
thus believing, indulges in dwesha towards other things. In this way he suffers
the inducement of karmas.
Raga and
Dwesha both are causes for bondage of karmas hence they should be completely
ignored and renounced by the Mumukshus, even so ignorant jivas imagine the
other substances to be favourable or unfavourable and therefore indulge in raga
or dwesha towards them, hence accrue karmas and suffer the consequences.
Imagination
of happiness and unhappiness in sensory subjects is ignorance:
Gatha 29: Due to bondage of karmas, in favourable Gatis (births) one
attains enjoyments of sensory subjects. In unfavourable Gatis, he suffers a
lot. All this ignorance is generated out of Moha which is worthy of destruction
by knowledge now.
Here the
form of ignorance has been highlighted. Imagining benefits of sensory subjects
as happiness and miseries of sensory subjects as unhappiness is ignorance. The
cause for such ignorance has been declared as Moha since on fruition of moha
only the jiva imagines sensory benefits as cause for happiness or otherwise,
wherein the karma bondage is being accrued in both cases. Samyak Drishti jiva
does not have such desires and has an attitude of detachment towards fruition
of past karmas.
From
aspect of Nishchaya naya, soul is Sat-Chit-Anand (existent-conscious-blissful):
Gatha 30: From aspect of Nishchaya naya, the Adwait Bramha form is
myself only comprising of sat-chit-anand (existent-conscious-blissful). By
practicing this continuously I immerse within my pure soul.
Here the
process for immersion in own pure soul is described. One should continuously
practice the contemplation from the aspect of Nishchaya naya that the Bramha of
the form of sat-chit-anand is myself only and none else. There is no other
Bramha existent otherwise. My pure form is adwait with Bramha.
Existent
nature of soul:
Gatha 31: From the aspect of own dravya etc. form foursome (dravya,
kshetra, kaal, bhaav), being of the nature of Utpad-Vyaya-Dhrovya
(generation-destruction-permanence) I am existent only. From the opposite aspect of other dravya etc.
foursome I am non-existent only. – I experience this.
Here the sat
(existent) and asat (non existent) natures of soul are described. The sat is
observed from two aspects. One is that every existent dravya has nature of
Utpad-Vyaya-Dhrovya (generation-destruction-permanence) at every moment. If it
does not have this feature then it is asat only. Secondly each dravya is sat
from aspects of dravya-kshetra-kaal-bhaav while it is asat from aspects of
other dravya’s dravya-kshetra-kaal-bhaav. Anything which does not conform to
these characteristics is asat.
Soul
is not of the form of the Universe:
Gatha 32: Experiencing the differences between all the substances in
certain aspects, the way the universe is, I am not the same as it. Further the
way I am, the universe is not the same as me.
Here the sat
form is further highlighted. The self is
different from all substances of the universe in certain aspects hence I am not
same as the Universe. In fact each substance is different from each other in
certain aspects.
The
consciousness form of soul:
Gatha 33: The one which has been knowing since eternal times in some
way, who is knowing today in this way and who shall continue to know till
endless time in another way; I am such conscious substance.
Here the
chit (consciousness) form of soul is highlighted. The soul is of the nature of
consciousness which has the nature of knowing. From eternal times, the soul has
been knowing and will continue for ever. Soul is such consciousness form
substance.
The
generation-destruction-permanence nature of soul:
Gatha 34-35: Just as a substance getting destroyed at a given moment in
the form of previous paryaya, gets generated in the form of present paryaya,
remains existent at all times and is recognized as “ this is same” by means of
Pratyabhigyan (recognition); in the same way the entire lot of substances are
experienced in the form of generation-destruction-permanence. I too am a
conscious substance, hence in the stream of eternal progeny I am also manifesting in the forms of my
conscious paryayas- i.e. destructing
every moment from the aspect of previous paryaya, generating with respect of
later paryaya, I am remaining conscious substance at all the times-different
form all other non-conscious substances.
In the
previous gatha consciousness form of soul was
described which is a general aspect. In this gatha the
generation-destruction-permanence nature of dravya is described which is a
specific aspect. In this aspect it is observed that every dravya has the nature
of generation-destruction-permanence at every moment. There is no dravya which
is devoid of this property. The generation of present paryaya is the moment of
destruction of previous paryaya while dravya remains the same. All the three
occur at the same moment. Soul also being dravya has the same characteristics.
Now it
is told that the consciousness form soul has qualities and paryayas:
Gatha 36: The substances comprise of qualities and paryayas. The
qualities are all together while paryayas are sequential. The consciousness is
quality of soul since it exists eternally and can never be separated from jiva.
Here the
dravya is described in terms of qualities and paryayas (modes). The qualities
of substances are all together and paryayas manifest sequentially.
Consciousness being an extraordinary quality of soul is eternal which can never
be separated form soul.
The
special characteristics of Ajiva dravyas and the form of Arth Paryaya:
Gatha 37-38: The pudgala dravya has quality of being corporeal, dharma
dravya assists both jiva and pudgala in their movements. Adhrama dravya assists
in stationing them. Kaal dravya assists all dravyas for manifestation. Akash
dravya assists in locating each dravya
in space. These are special qualities of each dravya. The Arth Paryayas of each
dravya are very minute and destructible at every moment.
The
extraordinary qualities of remaining five dravyas are described here. The
Pudgala matter is corporeal, Adharma dravya assists in mobility of jiva and
pudgala while Adhrma assists in immobility of them. Kaal provides the basis for
manifestation of all dravyas. Akash provides space for all of them. Paryayas
are of two kinds. One is called Arth paryaya which manifests at every samaya
hence is very minute and cannot be noticed. The second is Vyanjan paryaya which
is described next.
The
Arth and Vyanjan paryayas of dravyas:
Gatha 39: The Vyanjan paryayas of jiva and Pudgala are describable
(by speech), have limited life period, stationary and corporeal. These Jivas
and pudgalas are one with their Arth and Vyanjan paryayas and those paryryas
are one with dravya.
The
manifestation of dravya sequentially every moment i.e. in transitory manner is
called paryaya. These have been stated to be of two kinds Arth and Vyanjan
paryayas. While Arth paryayas are classical momentary hence really not
noticeable except by Kevali bhagwan, the Vyanjan paryryas are describable since
they have finite duration.
The
experience of consciousness:
Gatha 40: Just as in a necklace, while the pearls and the whiteness
are experienced separately, even then they all are necklace only; in the same
way in the soul substance, ‘I am conscious’ – this is realised. In my eternal
dravya the consciousness and its manifestations merge together and are
experienced as one.
The soul has
been described with a metaphor of necklace. In a necklace the pearls and
whiteness etc. are experienced separately, in the same way the soul is
conscious substance form dravya having quality of consciousness and paryayas
manifesting in conscious form. The soul substance is one with them just as
necklace is one with pearls and whiteness. Just as wearer of necklace
experiences the necklace only, in the same way soul substance, in spite of
being of the form of qualities and manifestations is experienced as soul form
only.
Form
of the blissful experience of soul:
Gatha 41: The bliss which is never known to Chakravarthy, Indra,
Ahamindra, etc. , such perennial bliss I experience within myself.
Here the
other specific quality of the soul i.e.
‘Anand’ has been described which is not available in any other dravya similar to consciousness quality. The pure
own soul experiences the bliss and realises that such an experience is not
known even to Chakravarthy, Indras, Ahamindra etc. The happiness experienced by them is senses
based and hence is dependent. It becomes
clear that when the soul experiences its true nature then how blissful is that
experience that the worldly pleasures become inconsequential.
Continued…..
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