Fifth Parva
Now it is told that without
Bhava-Shruta, the person stationary within external Dhyan also does not know
the soul:
1. Stationary within Dhyan if some Yogi
does not experience his own soul definitely, then he does not attain that pure
soul; just as an unfortunate person does not acquire jewel.
If a person is stationary in dhyan of
general nature and he does not know that this is my soul and that is others
soul, then even at the time of contemplation, he cannot attain pure soul. Here
the pure soul is called the jewel which cannot be acquired in the four types of
Gatis form world.
Further, if the person engaged in
Dhyan contemplating of Tattva is attached to bodily pleasures , then he cannot attain pure soul :
2. In spite of always contemplating of
the corruption free Tattva definitely, if he is attached to the pleasures of
the body then he cannot attain pure soul nature.
The real Prana (life) is of the form
of existence, bliss, consciousness and knowledge etc. which are always present
, but if the jiva is attracted to the impure senses etc. form ten types of
Pranas incorporating the pudgala body, then he cannot attain pure soul form
self.
The form of Bahiratma having
attachment towards insentient natured body is elaborated:
3. The body is foolish at all times,
destructible, devoid of consciousness; those who are attached to it are
Bahiratma.
Q: How is the body?
A: Consciousness is of three kinds
namely karma-chetana, karma-phal-chetana and Gyan-chetana. The body is
completely devoid of these three. Further the body is singularly insentient natured with respect
to all three periods of time.
Q: What is the result of having
attachments towards body ?
A: Such a soul is Bahiratma. That Jiva
is Bahiratma who is devoid of experience of pure soul due to fruition of
Gyanavarana etc. karmas. His soul is engaged in subjects other than own soul
substance.
Observing the old age, diseases, death
etc. of self and others, those people who become immersed within own soul
devoid of insentient nature etc., they become Siddhas devoid of body:
4. Witnessing the diseases, decay,
downfall, old age and death of the body, those Bhavyas who contemplate of the
soul, attain salvation from five kinds of bodies.
Upon observing the sorry state of the
body, the Bhavya jiva contemplates of the pure conscious soul and he becomes
Antaratma who later attains salvation. He gets rid of five kinds of bodies
namely Audarik, Vaikriyik, Aharak, Tejas and Karmana.
Now Acharya Devasen propounds the benefits of spirit of knowledge and
detachment:
5. Those karmas which would have become
ready for fruition by means of Tapa, If they themselves on their own have come
into fruition earlier , then it’s a great advantage, there is no doubt about
it.
Here the contemplation of Yogi is
described. He wishes to destroy the karmas by means of twelve kinds of external
and internal Tapas (penances) by bringing them into fruition earlier (than the
bonded duration). So if those karmas come into fruition without making effort
on its own then he considers it to be great advantage that they have fructified
on their own.
In spite of suffering the fruition of
Shubha-ashubha karmas, if a person does not engage in raga-dwesha then he does
not accrue new karmas:
6. Those Bhavya Jivas, who in spite of
undergoing the fruition of karmas, do not engage in raga or dwesha, they
destroy the previously acquired karmas and do not accrue fresh karmas.
Those worshipers of the soul, who
contemplate upon it continuously, destroy the previously accrued Gyanavarana
etc. karmas and attain Nirjara. Thus not only they destroy the previously
bonded karmas but they prevent accrual of fresh karmas. Just like darkness and
illumination are opponent of each other, in the same way the knowledge and
ignorance are opponents. Hence knowing the glory of knowledge one should
worship it continuously.
If the same meditator indulges in
ashuddha bhava i.e. raga-dwesha while experiencing fruition of karmas, then he
manifests as doer of karmas:
7. While experiencing the fruition of
karmas, if the ignorant person indulges in Shubha or ashubha bhavas tainted
with Moha, then he accrues bondage of Gyanavarana etc. eight types of karmas.
If the same Yogi, while undergoing
fruition of previously bonded shubh-ashubha karmas, indulges in moha tainted
Shubha or ashubha manifestations then he accrues bondage of Gyanavaarana etc.
eight types of karmas. Primarily he accrues bondage due to nimitta of Moha
hence that Moha should be relinquished.
So long as the yogi does not
relinquish even the minutest of the ragas, he does not attain salvation from
karmas:
8. So long as the Yogi does not
relinquish from his mind even Paramanu amount of raga , till then in spite of
knowing the true nature of reality , that Shraman does not get freedom from
karmas.
Here the minutest amount refers to
raga generated with smallest amount of Mithyatva. If the Yogi does not
relinquish even the smallest amount of it, then he does not get rid of
previously acquired karmas even though he is well aware of reality.
The Tapa of Gyani people, who practice
equanimity with respect to Sukh-Dukh , is cause for Nirjara of karmas:
9. Undergoing Sukh-Dukh ( happiness-unhappiness)
when the Gyani person remains unperturbed minded in dhyan , then his tapa is
said to be the means for Nirjara of karmas.
That tapa is of twelve kinds divided
into forms of external and internal both each having six types. This tapa is
nimitta or seed for nirjara of Gyanavarana etc. karmas.
Further Acharya Devasen propounds the
forms of Nishchaya Samvar and Nirjara:
10. The Jiva who does not relinquish his
own bhavas and does not manifest into the form of other substances, instead
thinks, contemplates, and experiences own soul , that Jiva has been called as
Samvar and Nirjara form from the aspect of Nishchaya naya.
The Jiva who remains steady in
Nirvikalpa Samadhi form without renouncing his own soul bhava and does not
invite raga etc. form bhavas, he experiences and knows his own knowledge form
soul nature. That only has been described as Samvar and Nirjara from aspect of Nishchaya naya.
The forms of Nishchaya Samyak Darshan,
Gyan and Charitra are described next:
11. Experiencing his own soul nature,
the jiva who remains stationary minded relinquishing other bhavas, that jiva
only is Samyak darshan , Samyak Gyan and Samyak Charitra. So it should be
known.
People knowledgeable of reality know
that jiva only as darshan, gyan and charitra form. Those who relinquish the
ragas etc. form other bhavas and knowing the own nature form swabhava, remain
steady minded, they are Nishchaya jewel trio.
That soul taking recourse to Nishchaya
manifests in the form of knowledge etc. qualities:
12. The jiva who takes recourse to
Nishchaya naya, his soul itself is knowledge and the knowledge itself is
darshan and the same is charitra as well as pure consciousness.
The Jiva who is immersed in Nirvikalpa
supreme Samadhi of the form of Nishchaya naya, his ragas etc. free soul only is
gyan, darshan and charitra as well as pure consciousness.
With absence of Raga and Dwesha, the
supreme bliss reveals itself :
13. With the destruction of raga and
dwesha form bhavas, the own bhava of the form of completely pure soul nature is
realised due to which by means of Yogic power, the supreme bliss is experienced
by the Yogis.
Here Yogi is defined as those who have
attained stoppage of activities of the mind. For such yogis the supreme bliss
is revealed.
Now Acharya Devasen recommends Yoga:
14. That yoga is of no use which does
not have the power to experience supreme bliss generated by the consciousness
present.
Hence Acharya advises the disciples to
practice yoga which benefits in the form of supreme bliss.
That yoga does not require any
assisting materials:
15. So long as the mind of Yogi engaged
in Yoga is slightest disturbed in Dhyan , till then the supremely blissful
experience is not generated.
If the mind of Yogi is perturbed and
deviated from supremely pure dhyan of the soul then he cannot attain supreme bliss.
The result of absence of all the
vikalpas of ragas etc. is described:
16. With the prevention of all the
vikalpas , some extraordinary permanent bhava is generated which is the nature
of own soul. That definitely is the means for Moksha.
With the destruction of ragas etc,
form vikalpas, the permanent bhava gets
revealed which is the of nature of soul. Such bhava is means for Moksha.
Now Acharya Devasen revels the glory
of soul-contemplation:
17. The yogi stationary within own soul
nature does not notice the fruition of subjects of the senses. Rather he knows
his own soul only and he observes his own totally pure soul only.
Such yogi does not experience the
subjects of the senses; he knows his own pure soul nature and experiences it.
Further the glory of the Yogi engaged
in Nishchaya Dhyan is revealed:
18. The mind of that Yogi does not take
interest in the subject of the senses, who has attained shuddha tattva. Rather
disappointed with the subjects of the senses he remains one with the soul.
Further with the weapon of the form of dhyan he attains death (of the mind).
The
mind of such yogi does not get
attached to five kinds of subjects of the senses and it becomes one with the
soul without engaging in vikalpas. He has no interest in activities of this
world or even that of next lok. In this way the mind has become dead with the weapon of the form of dhyan. For
killing the fickle mind, the dhyan of Paramatma alone is the weapon.
Acharya says that due to the presence
of Moha, the mind does not die:
19. So long as the complete moha is not
destructed, till then the mind of this soul does not die. With the destruction
of Moha, the remaining ghati karmas also get destroyed.
The family of Moha is destroyed in
tenth gunasthana. Subsequently all other
Ghati karmas also get destroyed in twelfth gunasthana. At that stage the
activities of mind come to a stop.
Acharya demonstrates the effect of
absence of Moha form king by an example:
20. Just as with the death of a king,
without his glory the army automatically
gets destroyed, in the same way with the destruction of Moha form king, all the
Ghatiya karmas automatically get destructed.
With the destruction of Moha form
king, the remaining three ghatiya karmas get destroyed automatically in twelfth
gunasthana.
What is the effect of destruction of
four kinds of Ghatiya karmas:
21. With the destruction of all the four
Ghatiya karmas, the supremely pure Keval Gyan is revealed which is capable of illuminating
lok and alok as well as knowing all the three kaals( periods of times).
Keval Gyan which is the supremely pure
knowledge is revealed which has capability of knowing the entire lok as well as
alok, along with their manifestations of
past, present and future individually of all substances.
Sixth
Parva
What happens to Jiva after the
generation of Keval Gyan:
22. Remaining venerable to jivas of all
the three loks in Arihant state, later with the destruction of remaining webs
of karmas he becomes extraordinary resident of the peak of lok in the form of
Siddha Paramatma.
The remaining karmas are four Aghatiya
karmas which are destroyed in fourteenth gunasthana and then the Jiva attain
the Siddha state at the peak of the Lok.
How is that Siddha Paramatma:
23. Devoid of activities of going and
coming, free of vibration and movements, stationary in unlimited blissful state,
the Siddha Paramatma is replete with
supreme eight qualities.
The Siddha Paramatma is free of
vibration and movements. He has completed all tasks hence he is called
KritaKritya. He is immersed in unlimited bliss along with infinite knowledge
etc. infinite qualities. Thus he remains stationary in Siddhalaya for
ever.
Other qualities of Siddha are
revealed:
24. Devoid of the nature of senses to
know sequentially, he knows and sees all the lok and alok, corporeal and non
corporeal substances along with their infinite paryayas and infinite qualities.
Siddha Bhagwan does not know the
paryayas sequentially but he observes
all of them at the same time. He knows all the six types of dravyas and all
their paryayas of all three periods of time together.
How long Siddha Paramatma stays in
Siddhalaya:
25. Due to absence of dharma dravya, the
siddha paramatma does not travel from lok into alok, therefore remaining
resident at the peak of lok, he remains there eternally.
He does not move into Alokakash due to
absence of Dharmastikaya dravya in that zone. He remains stationary at the peak
of the Lok area.
Acharya Devasen further narrates the
nature of jivas who have attained salvation:
26. The Jiva who has become free of
karmas, does not move downwards in spite of presence of dharma dravya, in the
same way he does not move sideways either. This is so since the free jiva has
the nature of moving upwards only.
The jiva has the inherent nature of
travelling upwards. When he becomes free of karmas, automatically within one
samaya he attains the position at the peak of the lok and then he remains there. He
does not have nature of moving sideways or downwards.
Doubt related to the knowledge of number of free jivas is dispelled :
27. Further those Siddha jivas are
devoid of body, they are dense (infinite)
and slightly less than the size of
last body, free of birth and death. I offer obeisance to all such
Siddhas.
The numbers of such Siddha Jivas are
infinite who attain the shape of body slightly less than that of last occupied
body. These siddhas are free of birth, death or old age.
Now Acharya Devasen author of Tattva
Sar bestows blessings:
28. The Jivas, engaged in which go
across the deadly ocean form world, that own and others Tattva which provides
recourse to bhavya jiva may ever be glorious.
Here Acharya bestows blessing to
swa-tattva and para-tattva which represent the own soul substance and panch
parameshthis respectively. By immersing in them the bhavya jiva attains
salvation from the ocean form world.
Lastly Acharya reveals the benefit of
worship of Tattva Sar :
29. Those Samyak Drishti jivas who
listening to this Tattva Sar authored by Muninath Devasen shall follow its
spirit , they shall attain permanent bliss.
This Tattva sar has been written by
Muninath Devasen with the nimitta of Amarsingh. Here acharya tells that it is
traditional to offer Mangal at the beginning, middle and end of scriptures.
Those samyak Drishti jivas who adopt the spirit of Tattvasar shall attain
pleasure beyond senses which is eternal.
The
End
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