Salvation
with supreme concentration:
Gatha 59: With the attainment of supreme concentration, preventing
the ashubha asravas and destroying the previously acquired karmas, the Yogi in
spite of being alive has attained salvation.
The yogi who
has attained such supreme concentration, for him the ashubha asravas are
blocked, previously accrued pap karmas are destructed. Thus he attains the
state of being alive and at the same time he has attained salvation. This state,
in reality is the state of Shukla dhyan wherein the four kinds of ghatiya
karmas are destroyed. The concentration in this dhyan is quite powerful
which is the cause for samvar and
nirjara.
Yogi’s
spirit of renouncement of three types of karmas:
Gatha 60: The ragas etc. form bhava karmas, the gyanavarana etc. form
dravya karmas and the body etc. form no-karmas are all external substances with
respect to my soul nature. I relinquish all of them with indifference.
Here the
spirit of relinquishment of three types of karmas namely bhava karmas, dravya
karmas and nokarmas is described since they are all different from my own
nature. With such spirit, one attains indifference towards the karmas and their
fruitions. Ultimately it results in their relinquishment.
The
form of Bhava karma:
Gatha 61: Which is always experienced by the soul in the form of affection
towards desirable substances with attitude of mine-ness, under influence of which jivas indulge in them
and experience them, is Bhava karma.
The
manifestation of jiva which is experienced in the form of raga-dwesha-kaam-
krodha etc. which results in bondage of karma form pudgala matter as nimitta;
such power is described as bhava karma. At the same time the capability of
pudgala karma to cause jiva to manifest into raga dwesha form as nimitta is
also called bhava karma.
The
form of dravya karma:
Gatha 62: The soul, in spite of
being conscious natured, is made to attain corrupted state in the form
of lack of development of knowledge etc. by the pudgala matter. That is known
as dravya karma.
That
assortment of pudgala matter is called dravya karma which has the capability to
obscure or distort the knowledge etc. qualities of soul. Depending upon the
qualities of jiva which are obscured or distorted , these pudgala matter groups
are called gyanavarana, darshanavarana, mohaniya, antaraya, ayu, naam and
gotra, eight types of dravya karmas.
Form
of No-karma:
Gatha 63: On account of fruition of karmas, the pudgala matter
involved in the loss-gain etc. form activities pertaining to the body of the jiva is known as No-karma.
The
manifestation of pudgala paramanus on account of fruition of naam karmas etc.
for the purpose of strengthening or weakening of bodies, their parts etc., is
known as NoKarmas. ‘No’ does not imply absence but represents small. Just as in
the manifestation of jiva, the dravya karmas function as nimitta, in the same
way the body etc. also serve as nimitta but these nokarmas are not of the same
nature as dravya karmas. These are not harmful to the qualities of the soul,
nor are they responsible for transmigration in four types of gatis. They are
different from karmas and are minor karmas which serve as assistant to karmas
in the form of bodies etc. hence they are described as NoKarmas.
Realisation
of venerable and despicable for the purpose of own soul experience:
Gatha 64: For the attainment of own pure soul, from the aspect of
Nishchaya naya, spiritual form Samyak darshan etc. are venerable for me and the
Samyak darshan etc. as described by vyavahara naya are condemnable since they
are non existent.
Here the
attainment of the own pure soul is the objective which is realised with total
elimination of ragas etc. and this is the supreme knowledge, supreme bliss form
state of the soul which is Moksha. The means for this is manifestation of soul
in undifferentiated jewel trio form which is known as spiritual form samyak
darshan etc. from the aspect of Nishchaya naya. On the other hand the Vyavahara
describes Moksha marg as the vikalpa form jewel trio which is cause for bondage
since this is only Shubha manifestation and not Shuddha manifestation. That is
why Vyavahara naya is described as discardable since by forgoing it only one manifests in
nishchaya state.
The
aspect of supreme Nishchaya naya:
Gatha 65: From the aspect of param (supreme) Nishchaya naya, nothing
is venerable or condemnable for me. My objective is own soul attainment – whether
it is realised with efforts or without them.
From the
aspect of supreme shuddha nishchaya naya, the Gyani does not observe the soul as impure, neither as causal
tatva ( dravya) nor as effect tatva ( paryaya). Both are pure hence there is
nothing to discard or accept. Therefore no vikalpas are generated. The soul is
always pure, permanent, unobscured indivisible self of the param-paarinamik
bhava form. All other bhavas are manifestations of pudgala. Here the inactive
nature of soul is highlighted since for attainment of self, there is
indifference towards any efforts.
Renunciation
of spirit of doing and acceptance of destiny:
Gatha 66: If you have understood correctly the mysteries of Jain
order as preached by great Guru, then ‘I do’ – get rid of this spirit of doing
things and accept the all powerful destiny.
Here the
same inactive nature of soul is emphasized. All six types of dravyas reside
together in the lok but they never deviate from their nature. None of them
manifest into form of another. Between their paryayas there is
nimitta-naimittik relationship but there is no relationship of doer-deed
between them. For jiva to manifest into Moksha form he only has to make effort
within himself. When the deed is happening the other dravya is present as
nimitta but it does not cause other dravya to manifest. Therefore nimitta does
not cause anything to happen. This eliminates the delusion of doing anything
for anybody else since it is not possible. Whatever has to happen, is in
accordance with the knowledge of the omniscient. This does not rule out efforts
by the jiva for realisation. The jiva makes efforts within himself without getting perturbed with the results
since the same effort would be as per the knowledge of the Omniscient.
Forms
of Nishchaya and Vyavahara Samyakdarshan:
Gatha 67: The interests in seven tatvas-six dravya etc. different
from own pure-knowing -conscious natured self is samyak darshan in Vyavahara
sense. The interests in own soul engaged in pure -knowing -conscious form is
Samyak darshan in Nishchaya sense.
Here
Vyavahara samyak darshan has been defined as attention towards six types of
dravyas and seven types of tatvas which are different from the own pure
knowledge form nature. Nishchaya samyak darshan is the interest within own
nature of the soul which is pure knowledge-conscious form. All other substances
are ignored here.
Forms
of Nishchaya and Vyavahara Samyak Gyan:
Gatha 68: The Nirvikalpa form own experience ignoring the presence of
external substances is termed as Samyak Gyan from aspect of Nishchaya. The
Savikalpa form knowledge accepting the presence of external substances is
termed as Samyak Gyan from aspect of Vyavahara naya.
From the
aspect of Nishchaya naya, that Nirvikalpa own soul experience is samyak gyan
which ignores the presence of other dravyas different from own soul. From
aspect of Vyavahara naya, Samyak Gyan is that knowledge with vikalpa wherein
the knowledge of other substances is primary.
The
form of Savikalpa Gyan:
Gatha 69: The knowledge which is acquired in a mixed form with the
substances in a describable form with words, that is termed as Savikalpa Gyan.
Here the
Savikalpa Gyan is identified by two means. First is that it is mixed with the
knowledge of some other substance other than own pure soul. Secondly it should be subject of some word or
group of words in a describable way. This also leads to conclusion that
Nirvikalpa gyan cannot be described with words.
The
forms of Nishchaya and Vyavahara Samyak Charitra:
Gatha 70: The relinquishment of all pap form yoga (activities of
mind-speech-body) is Samyak Charitra from the aspect of Vyavahara naya. From
aspect of Nishchaya naya, the supreme blissful form manifestation upon
destruction of karmas is Samyak Charitra.
The
relinquishment of all violence etc. form pap activities which are carried out
by mind-speech-body is termed as Vyavahara Samyak Charitra. The supreme
blissful form manifestation of soul upon destruction of karmas is called
Nishchaya Samyak Charitra.
The
Nishchaya-Vyavahara form jewel-trio are benedictory
Gatha 71: The right belief of the
nature of reality, right knowledge of the same and penance form right conduct
together form Vyavahara jewel trio. The realisation of own soul form Samyak
darshan, experience of own soul form samyak gyan and remaining engrossed in own
soul is samyak charitra in nishchaya jewel-trio form. Depending upon the time
etc. form Labdhi (attainments), the Vyavahara is incomplete purity form and Nishchaya is complete purity form. Both
of these are dear to Bhavya Jivas and are benedictory for all of us.
Now the
granth is being concluded. At this stage both forms of jewel trio of Vyavahara
and Nishchaya are being mentioned and it is told that those jivas who attain
incomplete purification on acceptance of Vyavahara jewel trio on account of
time etc. form Kaal Labdhi, they attain complete purification also by means of
Nishchaya jewel trio. Finally the bhavya jivas interested in purification are
blessed with the words that may this Vyavahara and Nishchaya form jewel trio
dharma be benedictory for you.
Glory
of pure soul and desire of attainment of the same:
Gatha 72: Which is continuously illuminated in blissful-conscious
form, which is subject of contemplation of Yogis, which is the cause of this
universe, which is offered obeisance by Indras, which describes the strangeness
of this universe, whose internal firm belief is the path and being engrossed in
which is the salvation; let that Param Bramha be revealed in my mind.
In the end
of this Granth, again that Supreme Bramha – supreme purification form
existent-blissful-conscious form Paramatma is recalled for the sake of Mangal, which is ever
illuminated with its conscious illumination and bliss. The illumination never
falters. This form is always the subject of contemplation of Yogis, which
inspires the world for upliftment of their souls, for whom the Indras bow in
obeisance, which consolidates the strangeness of this universe – in fact
without it the world does not have anything special. Whose firm belief is means
for soul development and immersion in which is means for salvation. Lastly the
author has wished that may this spirit be ever illuminated in my mind.
The
End
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