Third Parva
Now, keeping in mind that from the
aspect of Anupacharita Asadbhoot Vyavahaara naya , the karma-no karma etc. form
bhavas belong to the soul, Acharya Devasen describes the next gatha:
1. Further from aspect of Vyavahara
naya, all these various divisions, all these karma and no-karma generated
paryayas belong to jiva- thus it is said.
The various karma-no karma generated
bhavas described in 20th Gatha are all paryayas belonging to Jiva
from the aspect of Anupacharita Asadbhoot Vyavahara naya. Even so from the aspect
of Nishchaya naya they are different from the Supremely pure Siddhatma. Hence O
Bhavayas! Know them to be condemnable and discardable.
Further Acharya Devasen strengthens
the relationship between soul and karmas by means of an example:
2. Having their own individuality still
manifesting in a singular form the relationship between jiva and karmas should
be understood by the example of water and milk.
The association of two dravyas Jiva
and Karmas should be understood by the world famous example of milk and water.
From the aspect of Anupacharita Asadbhoot Vyavahara naya, both are merged
together as one while from aspect of Nishchaya naya they are individually
different in their own qualities. In the same way the Jiva and Ajiva have
association together wherein Jiva is conscious while Ajiva is insentient. From the
aspect of Nishchaya naya, both do not relinquish their own qualities of being
sentient and insentient respectively. Knowing this wise people should
contemplate of the pure blissful form, singular soul illuminated with
consciousness.
Q: Who is called as Pandit?
A: The one who has differentiating
knowledge of self and others.
Differentiation is explained with an
example:
3. Just as some person, with the
application of logic, separates the water and milk , in the same way the Gyani
person differentiates between conscious and non-conscious form self and others
by means of supreme dhyan.
A wise person can separate the milk
mixed with the wate, in the same way, a Gyani person can differentiate with the
same logic described above.
Q: How is the Gyani?
A: Veetrag nirvikalpa having belief,
knowledge and experience of own pure soul in the
differentiated-undifferentiated form.
Q: How does he differentiate?
A: By means of Dharma dhyana and
Shukla Dhyana.
Q: Whom does he separate?
A: Own and others dravya form Jiva and
Karmas as described above.
Hence people desirous of salvation
should always contemplate of own pure soul dravya with sense of veneration.
After differentiating by means of
dhyan, what does that gyani person do ?
4. By means of dhyan, pudgala and jiva,
in the same way karmas and jiva should be differentiated. Subsequently the
supreme Bramha form own soul having the nature of Siddha should be embraced.
Q: Who are differentiated?
A: Pudgala and Jiva i.e. body and
soul. In this process Gyanavarana etc. type eight types of karmas, raga-dwesha
form bhava karmas and five kind of bodies form no-karmas are differentiated
with respect to own pure soul nature.
Q: Further what should be done?
A: From the aspect of Nishchaya naya,
the own pure soul devoid of dravya karma, bhava karma and no-karmas should be
embraced.
Q: How is that own soul?
A: It is of the form of Siddha. The
one who does not have any thing left to do remaining in this world is called
KritaKritya. He is such a Siddha.
Q: What are the qualities of soul?
A: He is supreme, Bramha natured. Here
the term Bramha implies one who excels in knowledge etc. qualities. Such Siddha
form own soul should be subject of contemplation always.
Now
what is the form of own soul and where does it reside?
5. Just as free from blemishes of
karma, the knowledge form, Siddha Atma resides in Siddha Lok; in the same way
the supreme Bramha form own soul resides in the body- thus it should be known.
From the aspect of pure Dravyarthika
naya, the Siddha soul is free of Dravya karma, bhava karma and no-karma form
impurities. Further he is endowed with Keval Gyan. Such a Siddha soul resides
in Siddhalaya from aspect of Upacharita Vyavahara naya. From the aspect of
Anupacharita Vyavahara naya, he resides
in his body.
The form of same supreme Bramha is
described by means of pure Dravyarthika naya which embraces pure paarinamik
bhava:
6. That Siddha Jiva is devoid of body etc. form no-karmas,
gyanavarana etc. form dravya karmas and raga-dwesha etc. form bhava karmas; who
is enriched with keval gyan etc. infinite qualities; I am such Siddha ,
Shuddha, permanent, singular independent form.
Q: How is that Paramatma?
A: He is devoid of Gyanavarana etc.
eight types of dravya karmas, five types of body form no-karmas and bhava
karmas caused by karma fruition.
Q: What else is my nature?
A: I am Siddha, KritaKritya, endowed
with all the qualities.
Q: How else am I?
A: Free of raga etc. form Vibhava
bhava blemishes, I am pure.
Q: What all are the other features?
A: Free of karma generated life and
death I am permanent. Singular pure conscious natured I am extraordinary
natured. I am independent without assistance of others.
Such pure soul should be the subject
of contemplation by Bhavya Jivas.
Same bhava is described further:
7. I am siddha, shuddha; I and endowed
with infinite knowledge etc. qualities;
I am equivalent to size of body; I am permanent having innumerable spatial
elements and non-corporeal.
From aspect of shuddha naya, I am
Siddha having nature of Keval Gyan etc. infinite qualities. From aspect of
Anupacharita Asadbhoot Vyavahara naya, I am equivalent to size of the body
acquired with the fruition of karmas. From aspect of Shuddha Nishchaya naya, I
am permanent, knowing natured having innumerable spatial elements equivalent to
size of lokakash. In spite of being in corporeal form with body generated due
to fruition of naam karma having qualities of touch, taste, smell, colour ,
still from aspect of Nishchaya naya I am
supremely blissful, keval gyan form, non corporeal incapable of being detected
with physical five types of senses.
How does dhyan cause enlightenment of
the soul?
8. With the stoppage of sankalpas
(thoughts) in the mind and the
prevention of engagement of senses in their subjects, with the Dhyan of the
Yogis, the Bramha form soul is revealed.
Q: What is the cause for supreme
Bramha form to appear?
A: With the karma generated mind
having number of sankalpas equivalent to the size of lokakash becoming
stationary and with the prevention of activities of the five senses generated
by fruition of naam karma in the dravya and bhava form, the supreme Bramha form
is revealed.
Thus knowing, discarding ArtDhyan and RaudraDhyan form both
bad Dhyanas, taking recourse to Dharma dhyan and Shukla Dhyan , Bhavya Jiva
should always contemplate of the soul.
Further with an example the glory of
right Dhyan is described:
9. As the activities of the mind and
the engagement of senses in their subjects are subsided, accordingly the soul
reveals its pure nature gradually just like sun in the sky.
With the subsidence of karmas, the
activities of mind subside in the subjects of five kinds of senses. Then with
kaal Labdhi etc. the soul reveals itself. Just as in the sky the sun
illuminates the pot, clothes, pillar, vessels etc. different objects and
itself, the soul also illuminates others as well as self.
The same is described further:
10. As the mind, speech and body form yogas
of the yogi attain perturbation free state , the soul accordingly reveals its
Paramatma nature.
With the vibration form yoga of mind,
speech and body subsiding and becoming perturbation free, the Antaratma of the Sadhu
automatically reveals itself in the form of Param Bramha.
The glory of Dhyan is concluded with
this gatha:
11. With the stoppage of agitation of
mind-speech-body the asrava of karmas is definitely prevented. Then the karmas
bonded with Yogis since eternal times, dissipate on its own and become
fruitless.
The intentions of Shubha-ashubha form
on account of fruition of karmas is called mind Yoga. Due to such attitude of
mind, in the words form ‘ I should do this’, such vikalpa is generated termed
as Speech Yoga. The activities of body in response to these two is termed Body
Yoga. In this manner the yogas of mind-speech and body fructify. With the
prevention of their activities, the asrava i.e. influx of karmas is totally
prevented. These karmas are generated out of Mithyatva, ragas etc. form
ignorance. Overcoming these senses and mind enables shedding away of the karmas
like a ripe mango from the tree branch which does not get attached to the tree
again. Thus these karmas become fruitless. Thus knowing the glory of Yoga, the
Bhavya people should always contemplate of Yoga.
Fourth
Parva
Keeping in mind the forms of
swa-samaya and para-samaya, the author now firstly describes the form of
para-samaya:
12. So long as the mind is engaged in
activities of other dravyas, till then in spite of carrying out arduous tapa,
the bhavya jiva does not attain Moksha. On the other hand by immersing in pure
bhavas, he attains it in a short while.
Even Near Bhavya Jiva cannot attain
destruction of karmas and attain Keval Gyan etc. form Moksha, so long as his
mind is attracted towards other dravyas. Even though he may be engaged in
internal and external Tapas withstanding
great calamities and hardships.
Only with the attainment of
shuddhopayoga free of Mithyatva and ragas etc. bhavas he attains Moksha in a
short while.
The effect of veneration of
para-samaya is revealed along with characteristics of other dravya:
13. The body etc. are other dravyas and
so long as he has spirit of oneness with them, till then he is engaged in
para-samaya. Hence he accrues bondage of different kinds of karmas.
So long the Jiva has attachment
towards family, wealth, etc. and entertains the feeling of oneness with them,
he is Para-samaya due to which he continues to bond with dravya karma, bhava
karma and no karmas. In this manner he transmigrates in all four Gati in the
form of 84 lakh yonis. Therefore this Para-dravya should be relinquished with
all the three yogas of mind-speech-body.
What are the characteristics of the
Jiva engaged in para-samaya?
14. The ignorant person obsessed with
subjects of the senses, being oblivious and passionate towards them, always
gets angry with someone or gets
satisfied with another. However the wise people have opposite nature.
The ignorant Bahiratma always
entertains happiness or unhappiness towards other dravyas at all times. In this
manner he engages in raga-dwesha continuously. He remains passionate towards
them with Anantanubandhi anger, pride, deceit, greed form passions. On the
other hand Gyani remains engaged in swa-samaya and is Antaratma.
The form of swa-samaya is described
next:
15. In this world, substances without
consciousness are seen and substances with consciousness are not seen.
Therefore being impartial whom do I get angry with and whom do I get happy
with?
What kind of things are observed in
this world? Out of six dravyas, five Astikayas, seven tattvas, nine Padarths
and pot-clothes etc. things, the primary thing is Chetna which illuminates self
and others, and devoid of it all are Pudgala dravya forms. The soul substance
having consciousness quality is not seen. For this reason being impartial how do I get angry with someone or
be happy with some other one?
The same meaning is strengthened
further:
16. All the jivas residing in three loks
appear to be same as myself. Therefore the impartial Yogi does not get angry
with anyone nor does he be happy with some other one.
The Antaratma Gyani person has
observed and known all the Jivas of three lokas of the form of one sensed to
five sensed, sookshma and Badar etc. to be the same as self as described in the
Agam stated by Veetrag omniscient from
the aspect of Nishchaya naya. The same he has experienced within himself
properly. Such a Yogi is impartial who does not take side with desirable raga
or undesirable dwesha and remain knower form only.
Such a Yogi is neither happy with
someone nor unhappy with some other one. No other person can be called Yogi.
From the aspect of nayas also the
equality of all jiva is shown:
17. From the aspect of Nishchaya naya,
all jivas are devoid of life and death, identical with respect to soul’s
Pradesh (spatial elements) and all are of the form of knowledge from the aspect
of soul quality.
All the Jivas have the same form from
the aspect of size which is having innumerable spatial elements equivalent to
that of Lokakash. Further all are free of life and death.
Q: What other qualities they have?
A: All are totally pure, capable of
illuminating lok-alok, having infinitely infinite keval gyan, keval darshan
etc. form qualities. All the jivas are of the form of knowledge . From the
aspect of Nishchaya naya, all jivas are identical.
Knowing this , all the jivas having
purity and knowledge nature are venerable in every possible way. This is the
message.
What is the benefit accrued to the
differentiating people?
18. The Gyani person who knows the
nature of reality from the aspect of both the nayas, his mind does not get
perturbed with raga, dwesha and moha.
The Gyani person who knows the nature
of reality by means of Nishchaya and Vyavahara naya or Dravyarthika and
Paryayarthika nayas, his mind does not get perturbed with raga, dwesha and moha
since he knows the form of venerable-despicable things properly. Knowing this,
the own experience form knowledge beyond senses alone is venerable which should
be always kept in mind and cherished. This is the meaning.
Further the glory of the Gyani person
having perturbation free mind is described:
19. Whose mind form water does not waver on account of raga-dwesha , he observes
his own tattva. Person having opposite nature definitely does not see it.
The mind of Antaratma does not get perturbed like waves of the
ocean which are caused by raga-dwesha etc. generated by dravya karma, bhava karma and no karmas of the form of
Gyanavarana etc. accrued due to Mithyatva and ignorant bhavas. He remains
observing his own pure consciousness form soul substance and experiences the
same at all times.
The same meaning is elaborated with an
example:
20. Just as with the water in a lake
becoming stationary, the jewel fallen in the lake is clearly seen , in the same
way, with the mind form water becoming stationary, in the pure bhavas the soul
is observed.
Here soul is described as the
substance which has the property of moving which implies manifesting within
himself. This leads to the fact that soul is of the nature of knowledge. When
Mithyatva, ragas and ignorant form bhavas are subsided and all perturbations
vanish then the soul can be observed.
What is the implication of seeing the
soul substances for the Yogis?
21. With the observation of own soul Tattva
having pure nature devoid of subjects of the senses, within half a moment the
non-human nature of yogi gets clearly
revealed.
On observing the own pure soul
substance which is devoid of subjects of the senses, within a short while the
non-human nature is revealed. Here non-human implies absence of being Manushya
form. In other words it means Deva or omniscient form. This form is beyond
senses.
Now own pure soul nature is worthy of
contemplation with a sense of veneration, discarding the other dravyas
completely:
22. Other than knowledge form own
Tattva, all other bhavas are external; discarding them, pure natured own soul
only should be contemplated upon.
All bhavas other than own soul nature
are said to be other bhavas which can also be termed as Pudgala dravya bhava
since they are dependent upon them.
Q How is the own soul?
A: Devoid of the blemishes of dravya karma, bhava karma and No karma, the
uncorrupted form bhava of pure soul is called Swa-Bhava or own nature. Such
pure natured soul is venerable in all respects from aspect of Nishchaya naya.
What happens to the Bhavya who contemplates of his soul ?
23. Those Sadhus equipped with the own
experience form consciousness etc., who contemplate of the soul, they become
Veetrag owner of pure jewel trio.
Q: How does he contemplate?
A: He contemplates equipped with own
experience and consciousness etc. form bhavas.
Q: How does he become?
A: Such worshipper soul becomes
Veetrag who is pure jewel trio form Sadhu. He is experiencing the soul as well
as knowing the soul. In this manner he is contemplating of experience and
consciousness. Such a soul is also called Dhyata.
The complete form of Nishchaya jewel
trio is described:
24. Those Yogi who contemplate of the
soul stationary within consciousness and
pure bhavas, they are described as Nishchaya Darshan Gyan Charitra in this Lok.
He is knowing the soul in pure
form free of impurities of karmas and having
shuddhopayoga form consciousness. This way he knows self in pure jewel trio
form.
Continued……
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