Although sensory
pleasures are generated out of fruition of punya, even then they are dependent
upon others, different types of hindrances can be experienced which cause
severe perturbations, fruition of asata vedaniya karma can cause interruptions,
cause for bondage of karmas due to desires and variable in terms of steadiness
of enjoyments. Therefore these pleasures can be called as miseries only. Hence
it establishes that like pap, punya also is a means for miseries.
The message from
the above is clearly that punya is also
as deplorable as pap and should be discarded. Till one develops such attitude,
he would continue to have veneration towards punya. The real objective is
pleasure beyond senses which provides the true happiness which does not have five limitations described above.
Therefore this topic is concluded with the Gatha 77th stating
that those who do not accept punya and pap to be the same and equally
deplorable; such moha afflicted jivas transmigrate in this dark dense world
infinitely.
Acharya says that
both punya and pap are same in respect of not being nature of soul and both are
equally adharma. Just as a person
believes the shackles of gold and iron to be different not realising that
both of them result in bondage, in the same way treating punya and pap to be
different thus showing his contempt
towards shuddhopayoga, jiva undergoes transmigration endlessly in this world.
Thus realising
similarity of shubha and ashubha upayoga, the soul heads towards shuddhopayoga
to destroy all the miseries caused by raga-dwesha. This is reflected in Gatha
78th. Knowing the nature of substance , the one who does not
indulge in raga-dwesha towards dravyas, that upayoga destroys the body
generated miseries by attaining purity.
Thus knowing the
nature of reality, jiva gives up raga-dwesha bhavas towards all dravyas and
takes recourse to only shuddhopayoga. Just as fire does not experience the
blows of hammer rained upon the hot iron ball, in the same way soul does not
experience the sufferings of the body by giving up all attachment towards other
dravyas by taking recourse to shuddhopayoga only.
Now the thought
process of the Mumukshu ( jiva desirous of Moksha) is disclosed in the next 79th
gatha wherein he prepares to give up shubhopayoga and embrace shuddhopayoga.
If the Jiva does not give up Moha etc. in spite of being engaged in shubha
conduct, giving up inauspicious activities, he cannot attain pure soul.
The Muni who has taken vow of practicing supreme
Samayik in the form of Pratyakhyan ( renunciation) and gets attracted to
shubhopayoga form manifestations out of Moha, then he is in great danger, for
he can not attain pure soul.
Therefore acharya
vows that he has decided to overcome the army of moha by tightening his belt.
Now what is the
means for overcoming army of Moha ? This is answered in the famous Gatha 80.
The one who knows the form of dravya, guna and paryaya of Arihant, he knows his
own soul, therefore his moha surely gets destroyed.
Just as form of
Arihant is like the gold purified through 16 cycles, in the same way the own
soul is not different in nature. The form of Arihant bhagwan is quite clearly
known, being free of moha-raga-dwesha. Now if the jiva applies his mind to the
nature of dravya-guna-paryaya of Arihant bhagwan and then consider that, “ the
continuous manifestation form is soul dravya, which is having continuous
quality of consciousness as guna, and
the momentary manifestations are paryayas. “ In this manner own soul is also
experienced in dravya-guna-paryaya form in the mind. Now just as whiteness and
pearls of a necklace are merged in the necklace and only the necklace is
enjoyed, in the same way the paryayas of the soul and its consciousness quality
are merged in the soul and only soul is experienced. No differentiations of the
manifestations and the one manifesting remain leading to nirvikalpa state. The jiva
attains inactive pure consciousness state and his darshan moha gets dispelled
without finding any support. If it is so then I have realised the means for
overcoming the army of Moha.
Acharya cautions
in gatha 81 that even though moha has been dispelled but Pramad
(carelessness) is present as a thief to steal the gains. The one who has
overcome the Moha, and realised the true nature of soul; if that Jiva discards
raga-dwesha, then he attains pure soul form.
By applying the
same techniques used for overcoming the
Moha, the Jiva can dispel raga-dwesha also and enjoy pure soul experience.
However if he manifests into raga-dwesha form then surrendering to Pramad (
carelessness) he loses the pure soul experience and attains great misery. Hence
we should always remain vigilant for overcoming raga-dwesha.
Now this is the
only path to Moksha- this is declared in 82nd Gatha. All the
Arihant bhagwans have destroyed karmas in the same manner and have preached the
same attaining Moksha. Acharya offers his obeisance to them. In fact he
declares that what is the use of talking any further. My mind is clear. Hail
the Bhagawants !
The summary of the above is that after attaining Samyak darshan, dispelling
raga-dwesha which are opponents of Veetrag charitra (conduct) and getting
immersed in Nishchaya jewel trio form soul experience alone is Moksha Marga.
There is no other way. All Arihants have attained Moksha the same way and they have preached the
same.
Now after
disclosing the right path to Moksha, the enemies of the right process of
attaining realisation of pure soul are identified and it is cautioned to beware
of them. In Gathas 83-44 it is
told that the prime enemy is Moha. A person afflicted with Moha believes other
dravyas to be same as own dravya, other’s qualities same as own qualities and
other’s paryayas as same as own paryayas. Thus manifesting in the form of other
dravyas, he divides the subjects of knowledges into two kinds namely good or
bad depending upon sensory likes and dislikes and accordingly manifests into raga-dwesha form. In this
manner the moha is of three kinds. These three lead to bondages of different
kinds hence they should be destroyed totally.
Here an example
is quoted of the three methods used for entrapment of wild elephants. 1) A pit
is dug camouflaged with grass wherein elephant falls due to ignorance.2) a
trained female elephant lures him and due to raga, he falls into the prepared trap 3) A
trained male elephant incites him and due to dwesha the elephant is made to
fall into trap. In this manner all the
three techniques of ignorance, raga dwesha are used to trap the elephant. In
the same way the jiva is lured by moha, raga, dwesha and is bonded with karmas
in an endless cycle form.
The only
important point which we have to keep in mind is that the ignorance is related
to dravya-guna-paryaya of self and others which is the cause for bondage and
not the ignorance related to inapplicable subjects.
Now it is advised
in Gatha 85th that the Moha should be identified by its
characteristics and destroyed immediately. These characteristics are unreal
understanding of the substances ( not realising their true nature), compassion
towards tiryanch and manushyas(humans) and attachment towards sensual subjects
in the form of like and dislikes. These three should be identified and
destroyed.
One may wonder
that how even compassion towards animals and fellow mankind is described as
moha which should be destroyed. The answer lies in the truth that animals and
fellow mankind are not self but they are others. The golden principle of
independence states that one jiva cannot harm or benefit another jiva at all.
If people think that they can harm or benefit others then they are afflicted with Moha only. Here
the topic is that of Darshan Moha i.e. pertaining to right belief. Hence the
truth is unavoidable. There is no way one can do good or bad for any other
being. Therefore if one believes otherwise then it is an indication of
Mithyatva.
In Gatha 80th
one of the means for destroying moha was to know own soul by knowing the
dravya-guna-paryaya of Arihant. Now another means is described in Gatha 86th
that of knowing the nature of reality by means of scriptures of Jina order. By
right understanding of nature of substances and own direct knowledge, the moha
can be destroyed.
In fact this
Gatha is a follow up of Gatha 80th only since how does one know the dravya-guna-paryaya
of Arihant also? Here it is clarified. The understanding of scriptures describing the jina order, deshna (preaching)
of guru, usage of logic and own experience are the means for understanding and
practicing the right path. Therefore all the people desirous of Moksha are
advised to practice Agam (scriptures).
Now in the 87th
gatha the general form of dravya-guna-paryaya as described by Jinendra
Bhagwan is narrated. In fact this would be detailed in next chapter further.
The dravya, guna,
paryaya are addressed by the term ‘Arth’ (substance). Soul is the dravya having gunas and paryayas. Thus it is
told by Jinendra Bhagwan.
The Gunas are the
qualities which belong to Dravya and thus they are supported by Dravya. The
paryayas are the momentary manifestations of dravya in sequential manner. Just
as gold is dravya while yellowness etc. are its qualities and bangle etc. are
its paryayas. The manifestations of gold in bangle earring etc. forms is
sequential wherein the qualities of
yellowness etc. remain unchanged. In the same way the soul is the dravya having
its gunas and paryayas.
In this manner
those who follow the preachment of Jineshwara deva and indulge in purushartha
(make efforts) accordingly, surely get rid of miseries in short while. The same
is stated in Gathas 88-89th. Those who destroy
moha-raga-dwesha following the sermon of Jinendra deva, they get rid of all
sufferings shortly. Those who realise self to be of the nature of knowledge
from aspect of Nishchaya being conjoint with
other dravyas in the correct perspective , surely destroys moha with the
understanding of self and others.
The sermon of
Jinendra is described as a sharp sword with which wise person strikes upon
moha-raga-dwesha to destroy them totally and get rid of sufferings. No other
means can achieve this result. The real means is the realisation that the
consciousness form own dravya is
different from all other dravyas. Therefore Acharya says that he too has taken recourse to purushartha to destroy
moha in the same way.
Therefore the
conclusion is drawn in Gatha 90th that if the soul desires to
be free of Moha, then following the order of Jina, one should separate self and
others in all dravyas by means of their gunas (qualities).
The same aspect
is elaborated- “ I am existent having my own nature, without any reasons ( no
one is the cause for my nature to be so), having capability to know the self
and others , of the form of consciousness which exists within own self
discarding all other dravyas of common or uncommon variety. Thus I
separate myself from akash, kaal, dharma, adharma, pudgala dravyas and other
soul by means of their characteristics and identify myself to be different.
Just as several lamps are lit in the same room and all the illuminations seem
merged from a coarse aspect but observing minutely the illumination of each lamp
is different since if one lamp is extinguished the others continue to
illuminate. In the same way my consciousness identifies myself to be different
from all other. “ Thus with rationality
the self and others can be separated.
Conversely if one
does not have faith in the nature of reality as described by Jinendra deva,
then he cannot realise dharma of the from of pure soul experience. This is told
in Gatha 91. Such jiva who in shraman state does not have faith in the
forms of different substances, is not really a shraman ( muni). He cannot
attain dharma.
Those who have
adopted Munihood externally but internally do not have faith in the forms of
self and other substances, they definitely are not Munis due to lack of right
belief. Just as the one who does not know the difference between sand and gold
particles, can keep washing lots of sand without separating gold from it. In
the same way if one does not have realisation of self and others, in spite of
physically adopting munihood, cannot attain dharma despite undertaking lots of
sufferings.
Therefore in the concluding
92nd Gatha of this chapter, it is told that the saints
manifested in dharma form only are dharma. They are experts in Agam (scriptures),
their moha has been destroyed and those who are engaged in Veetrag conduct,
those Mahatma Shraman only are called Dharma.
The summary of the above is that once the external hindrances of moha form
are destroyed then soul remains engaged in Veetrag (detached) conduct form
wherein soul can become vibration free in the absence of all interruptions in
the experience of soul. Such state itself has been described as Dharma.
Acharya again
says that there is no point in describing more. Be engaged in shuddhopayoga
which is of supreme veetrag conduct form due to which this soul himself has
become dharma.
This completes
shubha parinam adhikar of Gyan Tatva Pragyapana Maha Adhikar.
Gyeya Tatva Pragyapan Maha Adhikar (Gathas 93-200)
This chapter
comprises of all subjects of knowledge in this world which are beneficiary for
the soul. Firstly they are described in general. Next the six dravyas are
described in various combinations. and then the six dravyas are described
individually. Later the difference between knowledge and subjects of knowledge
is explained.
Accordingly Maha Adhikar consists of three sub chapters
which are
1. Dravya Samanya Pragyapan
Adhikar ( Knowledge of substances in general)
2. Dravya Vishesha Pragyapan
Adhikar (Knowledge of substances specifically)
3. Gyan Gyeya Vibha Adhikar
( Division of knowledge and subjects of knowledge)
Dravya Samanya Pragyapan
Adhikar ( Knowledge of substances in general)
(Gathas
93-126)
To begin with it
is declared in 93rd Gatha that all substances are of the form
of Dravya-Guna_paryaya. The dravya is of the nature of gunas (qualities) and
dravya and gunas together manifest into the form of paryayas. Those jivas who
are engaged into paryayas only are para samaya.
The word para
samaya is important and has heritage of 2nd Gatha of Samaysar. It
implies jiva who is engaged in activities other than that of own soul.
The implication
of the above is detailed in commentary by Acharya Amritchandra. All the
subjects of knowledge in this world are dravya form which can be described into
having two dimensions of guna and paryayas. The dimension of gunas comprises of
infinite qualities which exist together and are of the nature of dravya. For
jiva dravya these qualities are gyan, darshan, sukha etc. The dimension of
paryayas is the time variance of the dravya which extends infinitely. Every
moment there is a paryaya and togetherness of all the paryayas constitute the
dravya.
Now paryayas are
of two types. 1) Dravya paryaya and 2) Guna paryaya. The dravya paryayas
constitute the manifestations of several
dravya together in paryaya form and are also known as Vyanjan Paryayas. These
manifestations take place in two manners hence are divided into two kinds. 1)
Same family dravya paryaya and 2) Different family dravya paryaya. The same
family dravya paryayas are the manifestations of pudgala only in the form of
two molecule, three molecule forms which represents togetherness of several
pudgala dravyas which are basically the same dravya. No other dravya manifests
in such manner. The Different family dravya paryayas are the togetherness of
Jiva with pudgala in the form of manifestations into paryayas of deva, manushya
etc. body forms. Since one jiva does not manifest with another Jiva together
hence they do not have same family dravya paryaya. All other dravyas do not
manifest in dravya paryaya forms.
The Guna paryayas
are also known as Arth Paryayas and represent manifestations of each of the
infinite qualities at every samaya. These are also divided into two kinds. 1)
Swabhava Guna paryaya ( natural quality manifestation) 2) Vibhava Guna paryaya ( manifestations of
corrupted qualities). For example the manifestations in keval gyan, darshan
form qualities of Siddhas are natural manifestations hence swabhava guna
paryayas. The Vibhava are the corrupted knowledge darshan etc. qualities in the
form of mati gyan, shruta gyan, chakshu darshan etc. These manifestations are
incomplete and impure due to influence of karmas fruition.
Continued……
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