The Essence of Pravachansar…..14 (Concluding part)

 

Gatha 253 provides the guidelines that for when the Shubhopayogi should undertake talking with other people and when it is not. For providing services to diseased, Guru, young and aged Shramans it is not objectionable to talk with worldly people having shubhopayoga.

With the nimitta of providing services to diseased, Guru, young, and aged Shramans having pure soul manifestations, it is not objected to in the scriptures for Shubhopayogi shraman to undertake talking with people without have pure soul manifestations. But for other purposes it is not advised.

The shubhopayoga as described above can be divided into two categories as told in Gatha 254 wherein the primary and secondary roles are defined. Such pious services are carried out secondarily by Shramans while the householders play the primary role. Thus it is told in scriptures. Due to this in due course of time, the householder is immensely benefited.

From the aspect of belief, the Shraman as well as householder are the same since both have faith in pure soul. However from the aspect of conduct, the Shraman primarily indulges in pure soul manifestations applicable to Munis and the shubhopayoga is secondary. For the Samyakdrishti householder due to lack of pure soul manifestation applicable to Munis, it is preferable to indulge in Shubhopayoga to avoid Ashubhopayoga. The efforts of Samyakdrishti householder to engage in Shubhopayoga in this manner are indirectly minor  efforts for   purification. With weak recourse to pure soul dravya, the ashubha manifestations change into Shubha manifestations and further with strong efforts for pure soul dravya, the Shubha manifestations change into shuddha manifestations.

Now it is described in Gathas 255-257 that in Shubhopayoga If the recipient  is negative then the result is also discordant. Just as in this world the seeds put in different types of lands give different kinds of results on fruition, in the same way the Shubha raga also leads to different results depending upon the suitability of recipient.

Same seed would result in very good crop in a fertile land while it may  give poor crop in waste land. In the same way the shubhopayoga of  excellent nature may give rise to different fruitions depending upon the suitability of recipients since effect depends upon the cause.

Those Jivas who spend their time in  following deva-guru-dharma etc. as described by ignorant people and indulge in studies- fasting- vows- dhyan-charity accordingly, they do not attain Moksha but acquire good fortunes due to their shubhopayoga.

The benefit of Shubhopayoga in the omniscient prescribed activities is attainment of Moksha with the accumulation of punya. However if cause is incorrect  then the result is also discordant. The activities prescribed by ignorant people are all incorrect. The result of shubhopayoga in those activities like studies- fasting-vows-dhyan-charity etc. is devoid of Moksha and  fruition of punya may be of the form of birth in deva, manushya etc.

The result of providing services, benefaction, charity towards people who do not know the nature of reality and who are indulgent in sensual pleasures-passions, is in the form of birth in Kudeva or KuManushya.

The procedures prescribed by ignorant people are incorrect only as they are (1) devoid of knowledge of pure soul (2) the preachers are without manifestations in the form of pure soul being  indulgent in sensual subjects-passions. The attitude of Shubhopayogi Jivas to provide service, benefaction or charity to such people results only in fruition of punya which may be of the form of birth in KuDeva or KuManushya forms.

Again it is stressed in Gathas 258-259 that when cause is negative  then how can the result be positive? Positive results can only be attained with positive efforts.

It is declared in scriptures that when sensual subjects-passions are pap, then how can the people engaged in such activities be guides to cross the worldly ocean?

The one who has given up pap and who has equanimity towards all co followers, who is experiencing the qualities, such person  traverses the right path.

Firstly it is quite clear that sensual subjects-passions etc. are pap forms only and hence people engaged in them cannot be cause of punya to their followers. Then how can one expect them to guide across the worldly ocean? Hence when cause is negative, the result cannot be positive.

Further who have given up pap and have equanimity towards all co-followers of dharma, such shraman, who are manifesting in the form of unity of samyak darshan-gyan-charitra, who are following the right path, they are the means for Moksha for self and others. Therefore one should understand that with positive reasons one gets positive results.

The same aspect is specifically explained further in Gatha 260. Those who are free of Ashubhopayoga and are manifesting in the form of Shuddhopayoga or Shubhopayoga, such Shramans can  guide others to cross the worldly ocean. Jivas reverent towards them acquire glorious punya.

Shramans as described above, who have destroyed moha, improper raga, dwesha, thus are free of ashubhopayoga , who sometimes manifest in Shuddhopayoga form free of all passions or manifest in shubhopayoga form on account of fruition of commendable raga, they themselves are of the form of Moksha and therefore can  guide others also for the same. Those who are reverent towards them also earn commendable punya.

Now in the next three gathas 261-163 , the protocol of interaction between different Shramans is described.

On sighting the subject under consideration ( here it is shraman in digamber state without any corruption) , firstly they should be respected by standing up etc., then subsequently they should be treated according to their qualities.

In the scriptures, it is directed that the Shramans having higher qualities should be respected by standing up, reception, service, reverence, salutations etc.

It is appropriate for the Shramans to offer respect, reverence, salutations etc. to the Shramans who are knowledgeable of the Jina Sutras, proficient in Samyam, Tapa and Gyan .

On sighting another Shraman, they should be respected believing them to be having great qualities. Later, after introduction, they should be treated in accordance with their qualities. In the scriptures it is not denied that other Shramans having higher qualities should be respected, received, revered, offered salutations etc. However these activities are permissible towards those shramans who are having great Samyam, Tapa and knowledge etc. For other Shramanabhas ( those who appear to be shraman but are not actually worthy ) these protocols are not permissible.

The Shramanabhas is described further in detail in gatha 264. In spite of being equipped with Sutra, Samyam and Tapa, if that Jiva does not have belief in the Jina described soul substance, then he is not a Shraman- so it is said in the Agam.

In spite of being knowledgeable of the Agam, adopting restraints, practicing Tapa , if that Jiva does not have realisation of the soul who knows the entire world in the form of subject of knowledge, then that Jiva is Shramanabhas.

The next three gathas 265-267 describe the consequences of not respecting fellow Shraman  or expecting obeisance from  greater Shraman or offering obeisance to lesser Shraman in spite of being greater.

On observing fellow Shraman engaged in the order of JinaDeva, if one criticises him unduly and is unhappy with his conduct, then his own Charitra gets blemished. If he expects obeisance from a shraman much higher in qualities then the self, then he takes births infinitely. On the other hand if he offers obeisance to a Shraman much inferior in qualities then the self, then his own conduct gets tarnished.

Those Shraman who have dwesha towards another fellow Shraman and therefore speak unwell of them being dissatisfied  with his conduct, then that Shraman tarnishes his own conduct due to passions generated out of dwesha.

In  spite of having lower qualities, and with the attitude of ‘I too  am Shraman’ , he expects Shraman having much higher qualities to offer him obeisance then due to his pride he may have to take infinite births ( continue in transmigration infinitely).

On the other hand in spite of having greater qualities, those who engage in offering obeisance etc. to Shramans of inferior qualities, then on account of their Moha, they blemish their own conduct.

Further in Gathas 268-269, keeping the company of worldly people is condemned, defining the form of worldly  people.

The one who knowing  the Sutras and their meanings has realised the form of subject of knowledge i.e. soul and has destroyed the passions and in spite of  having performed great Tapa, does not relinquish the company of worldly people, then he loses his restraints and becomes Asamyat ( non Samyat).

The worldly people are defined as follows:

Those jivas who in spite of taking vows of Samyam (abstinence), still indulge in worldly activities, then such people are called worldly only.

Those Jivas who are Samyat i.e. (1) they understand Shabda Bramha and its subject the soul , (2) who have subdued the passions, (3) who are practicing high level of Tapa; such Jivas also become Asamyat in the company of worldly people. Just as in the company of fire, the water gets corrupted into heated form, in the same way by not relinquishing of worldly people the Samyat gets corrupted into Asamyat form. Hence company of worldly people should be given up in all respects.

The worldly people have been described as those who had taken the vows of Samyam but on account of high degree of Moha, still indulge in worldly activities of interaction with non Samyat people discarding appropriate pure conduct. Hence they lose their own qualities of being Samyat.

Therefore appropriate company is advisable, thus it is told in Gatha 270. In the company of worldly people, even Samyat becomes non-Samyat. Hence if the Shraman want to get rid of miseries, then  he should keep company of Shramans of same quality or greater qualities.

Soul has  the nature of manifestation. Hence just as in the company of fire, even water becomes heated, in the same way, in the company of worldly people even Samyat becomes non-Samyat. Therefore Shraman desirous of getting rid of miseries, should keep company of similar quality Shraman or one with greater qualities. Just as the cold water kept in the coolest corner of house or in the company of much cooler ice, increases only the coolness of water; in the same way the Shraman  gains in qualities in right company.  

Thus  concludes Shubhopayoga Pragyapan.

                                                Panch Ratna Adhikar ( Chapter of five Jewels )

                                                           (Gathas 271-275)

The Pravachansar is now coming closer to completion. Hence Acharya offers five jewels form Sutras as the essence of the order of Jina Deva. These extraordinary Gathas indicate the paths of world and the Moksha clearly apart hence Acharya has offered obeisance to them to remain ever illuminated.

Firstly the worldly Tatva (element)  is described in Gatha 271. Even though they are following the order of Jina, being in the form of Dravya Lingi Muniraj , even then ‘ this is the nature of substance’ – thus being confident, they accept the nature of substances in unreal form. Therefore they shall transmigrate in this world full of infinite karmas eternally.

Those who ignorantly believe the nature of reality in another way and think that such is the nature of substance, thus believing being corrupted with Moha, even though they might have accepted the path of dravya ling in the order of Jina, they still are ignorant. Hence without proper Shraman-hood they are Shramanabhas in reality. Hence such Mithyadrishti would be transmigrating infinitely  in this world. Hence they should be known as Sansar Tatva ( worldly Tatva).

Now Moksha Tatva is revealed in Gatha 272. The Jiva who knows the meaning of scriptures and knows the nature of reality and is therefore perturbation free peaceful soul, devoid of false conduct, such completely Shraman jiva, getting free of fruition of karmas, does not stay long in this world (attains Moksha shortly).

The Shraman who is like a feather in the cap of the world, who has realised the nature of reality and now does not have any interest in others, therefore is peaceful within himself, remaining within his own nature without false conduct; such Shraman should be known as Moksha Tatva, since he has destroyed the fruition of previously accumulated karmas in short while and  does not generate new karma fruitions. Therefore without migrating into false bhavas he remains focused within his own pure nature in stationary mode.

The means for Moksha Tatva is revealed in Gatha 273. Knowing the nature of reality in right way, those who have discarded internal and external possessions and are not interested in sensual subjects, they are described as ‘Shuddha’.

Those who have known all the subjects of knowledge and the self with the means of Anekant (multifaceted reality), thus are expert in the knowledge of reality, who are illuminated internally giving up all internal and external possessions, who are immersed within themselves such that they do not have interest in external subjects, such great glorious Bhagwant are Shuddhopayogi and they should be treated as the means for Moksha Tatva. Those Shuddhopayogi only should be treated as Moksha Marg form, since they are revealing the path  to open the doors blocked by karmas keeping one entrapped in the Sansar.

Now Shuddhopayogi is praised as being the means for Moksha Tatva, which is the prime objective of people desirous of Moksha in Gatha 274. Shuddhopayogi only is described as Shraman-hood. Shuddha only attains darshan and Gyan, Shuddha only attains Nirvana; he only becomes Siddha. Obeisance to him.

It is reiterated again that the real Shraman-hood  which leads to Moksha is attained only by Shuddha i.e. practitioner of concentration in the togetherness of Samyak Gyan-darshan-Charitra.  He only experiences the darshan and gyan of the general-specific form all the objects of the universe in the true manner. Therefore Shuddhopayogi only attains Siddha-hood. Acharya says that what is the point of talking any further? He offers Bhava Namaskar to the Shuddha wherein there is no differentiation between the one offering obeisance and the one receiving obeisance, with both being the self as well as other.

Now Acharya KundKunda concludes the shastra in Gatha 275 by informing the benefit of studying it to his followers. The one who understands this preachment in the vikalpa form as well as Nirvikalpa form, in a short while he attains the essence of preachment i.e. he attains pure soul form.

Acharya KundKunda has names this shastra as Pravachan Sar which implies pure soul only, being the essence of preachment. The able Shishya who manifests in the pure darshan-gyan form and  thus being engaged in vikalpa form and nirvikalpa form activities, understanding the meaning of all scriptures, experiences the pure soul, he attains the state of Bhagwan Atma which is the blissful state of the self which was not experienced earlier at any time. That pure soul only is the essence of preachment.

                                                            The End

The Essence of Pravachansar ...13

 

Next it is preached in Gatha 236 that belief in the Tatvas based upon the knowledge of Agam and the knowledge-belief based samyam – in this manner the trio of knowledge, belief and samyam alone is Moksha Marg. ‘In this lok, the one who lacks vision(belief)  based upon Agam, he cannot attain Samyam’ – this has been stated in Sutra. Further the one who is Asamyat (lacking self control), how can he be shraman ?

Those jivas who are devoid of the Drishti (belief ) based upon Tatvarth Shraddhan ( belief in seven Tatvas) derived from Syadvad form knowledge of Agam, for them the Samyam (abstinence) also cannot exist since they cannot differentiate between self and others. Due to this these jivas believe the body and passions to be same as self and without restraints upon the sensual desires, they indulge in violence towards jivas of six body forms. Therefore they do not have restraints of any kind.

Secondly due to lack of knowledge of Paramatma, their knowledge of the subjects of knowledge is meaningless and sequential ; therefore they do not have capability to concentrate upon the soul substance. For this reason also they cannot attain Samyam. This disproves the feasibility of their attaining shramanhood which is of the nature of focussed manifestation, which is also known as Moksha marg. From the above the rule can be derived that knowledge of the Agam, Tatvartha Shraddhan (belief of seven tatvas) and Samyam- the trio of these only is Moksha Marg.

Conversely it is established in Gatha 237 that in the absence of Agam Gyan, Tatvartha Shraddhan and Samyam, the Moksha Marg cannot materialise. If belief in the nature of substances does not exist as described in Agam then salvation cannot be attained. Further without Samyam, even those who believe in the nature of substances, cannot attain salvation.

In spite of knowing all the substances clearly by means of Agam, if someone does not realise the knowledge form soul then he is devoid of the belief of the soul and hence cannot experience it. Without experience of the soul what can the jiva engaged in knowing of subjects of knowledge, achieve ? What can Agam do for such an ignorant Jiva? Therefore it is definite that in spite of having knowledge of Agam, if there is no belief, then nothing can be achieved.

Secondly, even after having belief in the soul and experiencing the same , if the person does not have control within himself, then due to lack of control on moha, raga, dwesha , the jiva cannot attain concentration of the mind and therefore cannot be samyat (restrained). With lack of abstinence he cannot attain salvation. Thus it establishes that in spite of having knowledge and belief if conduct is not there then objective of salvation cannot be achieved.

To summarise, the unity of samyakdarshan, samyak gyan and samyak charitra are essential for attainment of salvation.

Gatha 238 tells that even after having the three together as described above, the essential cause is knowledge of the soul only. The karmas which are destroyed by ignorants in lakhs and crores of birth, the same karmas are destroyed by Gyani by engaging in control of three yogas (mind-speech-body) within a period of one breath itself.

The karmas which are acquired by Agyani due to his childish tapa, raga-dwesha which sequentially give rise to subsequent karmas, are destroyed by lot of difficulty in lakhs and crores of births. Same karmas, the gyani jiva having unity of samyak darshan-gyan-charitra resulting in experience of pure soul, whose activities of mind-speech-body have stopped with supreme abstinence, thus free of all forms of corruption, destroys within a short while of few breaths only.

While for the Agyani,  due to his manifestations in sukh-dukh forms the previous karmas keep giving birth to new karmas ; on the other hand for the gyani, without manifesting in sukh-dukh forms, the karmas do not give birth to new karmas.

Therefore Atma Gyan is the real means for Moksha Marg.

Further it is reiterated in Gatha 239 that for the one devoid of Atma Gyan, the trio of Agam Gyan, Tatvarth shraddhan (belief in 7 tatvas) and  abstinence cannot do anything. If someone has even an iota of ownership (attachment) towards body etc. then even if he is knowledgeable of all the Agams, he cannot attain the Siddhi (objective).

A person who has complete knowledge of the Agam, who knows his own soul knowing all the dravyas and their paryayas, who believes and follows abstinence, thereby follows the trio of samyak darshan-gyan-charitra in unified manner; now if on account of moha, if he has even an iota of attachment towards body etc. then he cannot experience the pure knowledge form soul in his Upayoga and hence he remains tied to the stake of moha and cannot get rid of karmas.

The message is that without knowledge of the soul, the trio of agam gyan, tatvartha shraddhan, conduct  are of no use.

Therefore in 240^th Gatha the trio as described above is practiced along with Atma gyan. That Shraman is called Samyat ( disciplined) who is accompanied with five Samiti (disciplines), has  control of five senses, practices three Gupti (restraints), is conqueror of passions, and is complete with darshan-gyan.

In this manner, the person who was already having samyak darshan and samyak gyan, has attained stationary state within own nature. He is practicing five Samiti and three guptis. With the control of five senses the activities of mind-speech-body have been subdued. Further with the destruction of passions he is experiencing his own nature. Such a person has attained total Veetrag state within own self hence he is real Muni or Samyat. For him the trio of Agam gyan, tatvartha shraddhan and Samyat state is accomplished along with Atma gyan. 

The characteristics of such a Samyat who has attained the trio along with Atma gyan are described in Gatha 241. For him enemy and friend are the same, sukh and dukh are the same, has equanimity towards praise or defamation, for whom gold and lump of mud are the same, has equanimity towards life and death, such a person is Shraman.

Samyam is conduct accompanied with samyak darshan-gyan. Conduct is dharma and dharma is equanimity. Equanimity is manifestation of soul without moha or perturbation. Therefore Samyat is characterised by equanimity.

For him (1) the friend and enemy are the same (2) Sukh- dukh are the same (3) praise or defamation are equal (4) lump of mud and gold are same (5) life and death are equal. In this way with lack of Moha, there is no occurrence of raga-dwesha and he continues to experience the pure darshan-gyan natured soul. All the above are known as subjects of knowledge without any differences and he remains stationary within knowledge form soul. This should be known as characteristics of Samyat for whom the Atma gyan has appeared along with the trio of samyak darshan-gyan-charitra.

Further it is told in Gatha 242 that this alone is Moksha Marg which is also known as Shraman-hood with concentration. The one who is engaged in  Darshan, Gyan and Charitra together, he has attained concentration. Thus it is told in scriptures. His Shraman-hood is complete.

The realisation of  Gyeya Tatva ( subject of knowledge) and Gyan Tatva (Knowledge of the subject), as they are, is Samyak darshan Paryaya. The experience of the Gyeya Tatva and Gyan Tatva , as they are is Samyak Gyan Paryaya. Manifestation within own self devoid of activities of gyeya and Gyan is Samyak Charitra Paryaya. The manifestation of soul within these three together is the state of Samyat which is also known as Shraman with concentration. This alone is Moksha marga. Here there is several-ness on account of samyak darshan-gyan-charitra but at the same time there is one-ness which is of the soul in concentrated form.

This Shraman form Moksha Marg is described from aspect of  paryaya based Vyavahara naya as ‘samyak darshan-gyan-charitra  is moksh marg’ which is a differentiated form. In non differentiated form it is described as ‘ Oneness is Moksha Marg’ which is from the aspect of Dravya based Nishchaya naya. Since all the substances are differentiated-undifferentiated in nature, both of these can be described from aspect of Praman as “samyak darshan-gyan-charitra and oneness is Moksha marg”

The Moksha Marg Pragyapan Adhikar is now concluding. Hence the summary of the entire chapter  presented in next two Gathas 243-244 is that oneness alone is Moksha marg and several-ness is not Moksha marg. If the shraman indulges in moha, raga or dwesha  and being agyani takes recourse to another dravya, then he accrues different kinds of karmas.

On the other hand if the Shraman does not indulge in moha, raga, dwesha , then surely he destroys various karmas.

Here oneness implies contemplating upon the knowledge form own soul as the sole subject. If he does not do so, then surely he contemplates of other subjects of knowledge form dravyas. Taking recourse to them he gets corrupted from the knowledge of knowledge form soul, thus being agyani he indulges in raga-dwesha-moha ; thus he accrues bondage only and does not attain salvation.

Therefore without oneness i.e. with several-ness the Moksha marg cannot be attained.

On the other hand the one who contemplates only of the knowledge form soul as the subject, without taking recourse to any other subject of knowledge, thus without getting corrupted, remaining in knowledge form, without indulging in raga, dwesha, moha, he attains salvation only and does not get bonded.

Therefore oneness alone leads to Moksha Marg.

This concluded Moksha Marga Pragyapan.

                        Shubhopayoga Pragyapan Adhikar ( Knowledge of the Shubhopayoga)

                                                            (Gatha 245-270)

Gatha 245 begins with description of shubhopayoga. Firstly it is told that for the Shramans , shubhopayoga is secondary. In the scriptures it is told that Shuddhopayogis are Shramans. However Shubhopayogis also could be Shraman. While shuddhopayogi are without asrava ( influx of karmas), the shubhopayogis are with asrava.

In Paramagam it has been told that Shuddhopayogi are Shraman while Shubhopayogi are also Shraman in a minor way. Just as from aspect of Nishchaya, the Shuddha Buddha (knowledgeable) -singular natured Siddhas only are called Jivas while from aspect of Vyavahara Ashuddha jivas transmigrating in four Gatis are also called Jivas.  In the same way, in Shramans the shuddhopayogi jivas are primary while shubhopayogi jivas are secondary. This is so because the Shuddhopayogi   jivas are free of Asrava  being engaged in spirit of  own pure soul and therefore free of contemplations of Shubha or ashubha. On the other hand though the shubhopayogis are free of Mithyatva etc. passion form ashubhopayoga and thereby ashubha asrava, they still have presence of punya asrava.

The Characteristics of Shubhopayogi shraman are described in Gatha 246. If the Shraman is engaged in reverence towards Arihant etc. and affection towards other jivas engaged in preachment etc.  then being engaged in Shubha conduct he is Shubhopayogi.

Being incapable of manifesting in pure soul form alone, the Shraman who engages in reverence towards Arihant etc. and is affectionate towards the other jivas who are followers of Agam and therefore does not have a steady state; that Shraman has Shubhopayogi conduct since his pure soul manifestation is mixed with engagement towards other dravyas i.e. Shubha bhavas.

The nature of Shubhopayogi Shraman is described in Gatha 247. Offering obeisance- salutation to other Shramans, standing up in their honour, following them, having reverent attitude towards them, offering pious service  to them, are not condemned even though they are raga form activities.

Shubhopayogis have affectionate conduct towards Shuddha Atma jivas. Therefore towards such Shramans  who have manifested in pure soul form, the practices of reverence, salutations, standing up, following, respecting etc. and pious service to remove their tiredness so as to engage in pure soul manifestations, are not objectionable activities for the Shubhopayogis.

Further it is told in Gatha 248 that Shubhopayogis only engage in such activities. Preachment of Samyak Darshan, Samyak Gyan, acceptance of students and their maintenance, preachment of pooja of Jinendra etc. are actually activities of people with raga.

Engagement in preachment of  darshan-gyan to benefit others, accepting students and taking care of them, Jinendra Pooja etc. are carried out by Shubhopayogis only and not Shuddhopayogis.

Therefore it is declared in Gatha 249 that such activities are carried out by Shubhopayogis only. Those Shramans who are always benefactors of the four types of Shraman Sanghs (groups) who are always engaged in protecting six kinds of body forms , they have predominance of raga.

There are four types of Shraman Sangh (groups) who take vows of Samyam (abstinence) involving protection of six kinds of body forms. These are Rishi, Muni, Yati and Sadhu. For the protection of their manifestations in pure soul state, the practices of benefaction are undertaken by Shubhopayogis only who have predominance of raga. Shuddhopayogis would  not indulge in them at all.

On the other hand the activities of the Shubhopayogi should not be opposite to that of Samyam as told in Gatha 250. If the Shraman, for the purpose of providing pious services harms six kind of body forms then he is not a shraman but a householder since such activities are undertaken by householders.

The Shraman, who with the intent of protecting other Shramans pure soul manifestations process undertakes pious services for them and harms his own Samyam, he degrades himself to the status of householder from that of Shraman. Hence it is advised that only such activities should be undertaken which do not go against the principles of Samyam.

Further it is told in Gatha 251 that for whom the Shubhopayogi should be the benefactor and whom they should not. Even though  it involves minor transgression, even then one should be benefactor by means of shubhopayoga  for the Jains engaged in Sakar-Anakar ( gyan -darshan) practices with compassion  impartially.

Although benefaction activities  with compassion involves minor transgression, even then (1) for the benefit of pure Jains who are engaged in gyan-darshan form activities of pure soul  (2) if the activities enable attainment of pure soul, then they are permitted for the Shubhopayogis. On the other hand, in spite of the fact that only minor transgression is entailed in compassionate benefaction activities, even then (1) for others, other than pure Jains engaged in gyan-darshan form activities of pure soul and (2) for any other purpose other than attainment of pure soul, those activities  should not be undertaken by Shubhopayogis; since in this way the own pure soul manifestations of self or others are not protected.

It is also told in Gatha 252 that when  the Shraman Shubhopayogi can undertake the activities and when he should not. On seeing the Shraman afflicted with tiredness, disease, hunger or thirst, the Sadhu should undertake VaiyaVritya (pious services) in accordance with his capabilities.  

When the shraman manifesting in the form of pure soul  is prevented to do so on account of some calamity then such time is the time for Shubhopayogi to assist him within his capabilities. At other times he should be engaged in his own efforts for attainment of pure soul manifestations. 

To be Concluded :

The Essence of Pravachansar …..12

 

The form of permitted possessions is described in Gatha 223. The shraman is told to accept such possessions only which cannot be deprecated, which are unwanted by the non Samyami people, which do not cause feeling of ownership.

The possession should not be cause for bondage being criticism free, may not be useful to Non Samyami people, should not cause generation of raga etc. bhavas. Anything contrary to above is not acceptable. Although it is not mentioned here but the possessions implied here are picchi (peachock feathered mop), Kamandal ( stoop) and shastra ( scriptures).

Importantly, it is preached in Gatha 224 that exception is not dharma, the normal procedure only is dharma. When Jinendra Devas have described to the people desirous of Moksha, ‘ body is possession’, saying so thus preached inactivity towards body itself then it is clear that all other possessions are refuted.

For practicing Shraman-hood, body is the assisting means and hence not negated, even so this body is possession only and not venerable but really neglect-worthy only – thus it has been told by Arihant devas to be inactive towards the body, then for the people desirous of attaining pure soul substance, how can other unavailable possessions be venerable ? Therefore the intent of Arihant devas is clear that normal procedure alone is dharma and not exceptions.

Thus it is implied that real dharma is supreme Nirgranth ( knot free-naked) state.

The types of exceptions are described in Gatha 225. The Ling (feature) in Jina marga  declared as a tool is the new-born state. Besides, the words of Guru, study of Sutras and obeisance are described as tools.

Here four types of possessions have been described which are permissible. Firstly it is the body which is in new-born (naked) state without any artificial decorations, secondly the pudgala words of preachment of Guru, thirdly the Sutra pudgala which are used for studies, fourthly the mind pudgala which manifest in the form of obeisance towards preacher Guru. In this manner the mind, speech and body have been declared to be pudgala possessions and not in the nature of soul. These possessions form tools  have been accepted as exceptions but they are not considered as dharma of the soul.

The procedure for maintenance of body which is a permitted tool is preached in Gatha 226. The shraman being free of passions, is indifferent towards this lok as well as without expectations of the other lok. In this manner he conducts in appropriate food and movements. Manifesting in the form of eternal pure soul substance, totally different from the fruition of karma pudgalas, the shraman is free of passions. In spite of being human at present he is quite indifferent and detached towards the activities of this lok; further he  has no desires of the enjoyments of the Devas hence he is indifferent towards other lok also. Just as oil is put in the lamp to enable seeing pots & pans etc. in the same way Shraman feeds the body and indulges in movements for attainment of pure soul substance. Thus he conducts in appropriate food and movements.

Conducting in such a manner he is really without food or movements. This is told in Gatha 227. The one whose soul is not desirous of the food being conscious of the sustenance free nature of soul, he manifests in the form of Tapa. For attainment of the fasting natured soul in all respects, the alms accepted by the shraman is free of blemishes of different kinds , therefore the shraman is considered to be Anahari ( sustenance free)

The fasting natured, free of desires related to food, the shraman takes appropriate food in alms and at that moment they are really Anahari ( sustenance free) only. This is as follows:

Knowing the soul to be always free of pudgala form food, and free of desires related to food, the fasting natured shraman practices Tapa of the form of fasting. Knowing the internal strength to be paramount, the Shraman experiences the soul to be fasting natured and for fulfilment of vows he searches for alms without desire for food; thus while partaking food also they are really Anahari only since by taking appropriate food they do not accrue bondage. Just as with appropriate food they are called as really Anahari, in the same way, being immobile natured, and moving with due care following Samiti ( discipline) they are said to be really Avihari ( immobile) only.

How is the food of shraman is declared to be appropriate food? It is established in Gatha 228. The shraman has only body to be his possessions even then he does not consider it to be his own and without indulging in undue care of the body, without concealing the internal strength of the soul, he involves his body into Tapa.

Shraman is established to be taking appropriate food by two means- 1) Without having oneness with the body, the food partaken is appropriate only. 2) ‘taking food is not in the nature of soul’ the shraman manifests in such yoga form. Hence the shraman is a yogi  and therefore his food is appropriate for yogi only.

The nature of appropriate food is described in Gatha 229. In reality that appropriate food is taken once in the day, less than the hunger, as is received, alms form, daytime, without expectations of tastes, free of honey or meat.

Taking food once only is appropriate since that much enables maintenance of body of shraman. Taking twice is not appropriate is established by two means: 1) With attachment towards body only it is taken twice. This is cause of violence towards self. Hence it is not appropriate. 2) Taking food several times displays affection towards body hence that food is not appropriate for the yogi.

Taking food less than the hunger only is appropriate since it does not hinder immersion within own soul. Taking  full stomach food causes hindrance in immersion within the soul hence neither the food is appropriate nor the yogi who partakes it remains capable of remaining immersed in soul.

The food as received is appropriate, since such food is free of any attraction. Desired food is enjoyed with affection hence it being means of self-violence is not appropriate, further the one who enjoys such food does not remain yogi.

The food obtained as alms only is appropriate since that alone is free of violence. Food not obtained as alms may have been cause of violence hence not appropriate. Further in partaking such food, the internal purity of the shraman is compromised hence such food is not appropriate for yogi.

Taking food in day time only is appropriate since it can be properly seen. Other than day time, the food is incapable of being seen and hence could be means for violence. Further in taking such food, the internal purity is also compromised.

Food without expectations of taste is appropriate since that is most suitable from aspect of internal purity. Food having specified taste has internal impurity hence inappropriate being cause for violence. Further the one taking such food compromises internal purity and does not remain yogi.

Food free of honey or meat only is appropriate since it is free of violence. Food having honey or meat are source of violence hence not appropriate. The one who takes such food also exposes internal impurity hence is not a yogi. From this it should be understood that all food free of violence only is appropriate.

The appropriate conduct is carried out by mating the normal procedure with the exceptions suitable as declared in Gatha 230. Young, old, tired, weak or sick Shraman should follow the suitable conduct such that the original vows are not compromised.

Samyam ( abstinence) is the prime conduct which is the means for attainment of pure soul substance. Now practicing  with extreme hardship is the normal procedure. However if the body which is means for practicing Samyam, is incapable of enduring such hardships then practicing in mild manner without compromising the original vows is the exceptions path. This is mainly applicable to young, old, tired, weak or sick Munis.

Further practicing harsh Samyam to  the extent possible and then moderating depending upon capability of body is normal procedure with exceptions.

On the other hand practicing in moderate manner from the aspect of capability of body and at the same time practicing  harsh Samyam is called exceptional  normal procedure.

In this manner as told earlier, the mating of normal procedure and exceptions should be carried out depending upon capability of the Yogi.

Conversely it is told in Gatha 231 that if the friendship between normal procedure and exceptions does  not exist and opposition is there then Muni marg will be compromised. Those shraman who conduct in food and movements knowing the time, place, effort, capability and possessions, they accrue small bondage.

Till such time that he does not immserse himself in shuddhopayoga, till then to maintain appropriateness of the conduct, the shraman should attempt friendship between normal procedure and exceptions. He should not be obstinate to attempt very harsh conduct for following normal procedure without taking into account his own weakness. On the other hand forgoing objective of normal procedure, one should not indulge in soft conduct with laxity by adopting exceptions. Therefore one should conduct in the manner such that there is no obstinacy as well as laxity. The path shown by omniscient is multifaceted. Therefore examining oneself, whichever way benefits, that way should be conducted- such is the preachment.

With this  the sub chapter on knowledge of conduct is concluded with directive to remain within soul substance.

Moksha Marg Pragyapan Adhikar ( knowledge of the Moksha Marg)

(gatha 232-244)

In this chapter, it is going to be shown that without experience of the self, generated by taking recourse to own soul as described in Param Agam, just study of the Agam would be of no use. Although it is true that the study of Agam (scriptures) is essential for knowing the nature of reality; however salvation would be attained by practice of shuddhopayoga as prescribed in Param Agam and not by Shubha bhavas.

Firstly in Gatha 232 Acharya introduces Agam as the prime means for  Moksha Marga which is characterised by concentration. Shraman attains concentration by having confidence in the nature of substances. That confidence is acquired through Agam hence practice of Agam is essential.

The one who attains concentration can only be Shraman and concentration is attained by ascertaining the nature of substances which is provided by the Agam only. Agam only has the knowledge of the generation-destruction-permanence nature of a substance. Without knowing the nature of substance one cannot concentrate. One who is not sure of the nature of substance (1) he remains perturbed in trying to understand the same. (2) he gets aggravated in trying to make things happen as per his desire. (3) he becomes unstable in trying to enjoy the world with an attitude of raga-dwesha believing the objects to be desirable-undesirable, thus manifesting in the form of each substance mentally. Due to these the Jiva is uncertain and he does not realise the soul to be of definite form, inactive and not of the nature of enjoying others- who knows the entire world but still is not of the form of the world. Therefore he remain perturbed and cannot concentrate.

Without concentration he believes, knows and experiences the soul to be many and therefore without concentrating in realisation, knowledge and conduct of samyak darshan-gyan-charitra form soul he cannot attain pure soul experience. Thus he cannot attain Munihood. Therefore the first objective of a person desirous of Moksha is to acquire expertise in Shabd Bramha form Agam.

The term Shabda Bramha implies the Dravya shruta which can be devided into Agam and Param Agam. The Agam deals with divisions of Jivas and Karmas. The scripture dealing with Adhyatma or spirituality is called Param Agam.

Conversely it is told in Gatha 233 that the one who is devoid of knowledge of Agam, they cannot attain destruction of karmas required for Moksha. The Shraman who is without knowledge of Agam, does not know the soul as well as other substances. How can the Bhikshu destroy the karmas without having knowledge of the substances?

Without the knowledge of the Agam, the world lacks the experience of own soul and does not realise that ‘ this non corporeal soul is myself and the body etc. occupying the same space are others’. In the same way he does not acquire differentiating knowledge between self and others of the form,’ This Upayoga is myself and the moha-raga-dwesha bhavas mixed within upayoga are others’. Further due to lack of own soul experience as preached in Agam, ‘ I am knowledge natured ParamAtma ‘ such knowledge is also not attained.

Therefore one who does not have (1) knowledge of self and others, and (2) Knowledge of Paramatma , he (1) does not have differentiating knowledge of the destructible   self and the destroying moha etc form dravya and bhava karmas which are others, therefore he cannot attain destruction of the moha etc. form dravya and bhava karmas. Further (2) Due to lack of knowledge of Paramatma nature of self, the knowledge keeps changing as per the subjects of knowledge (while in the true nature of Paramatma the knowledge remains unchanging since he knows all). Therefore the karmas associated with the changing nature of knowledge also do  not get destroyed.

Therefore the people desirous of Moksha should take recourse to omniscient described Agam in every possible way.

Further it is preached in Gatha 234 that for those traversing on Moksha Marga, Agam only provides the vision. Sadhus have vision based upon Agam, while all worldly people have sensory based vision, Devas have vision based upon Avadhi gyan, while Siddhas have vision based upon all the spatial elements of soul.

Firstly in this lok, Siddhas only are pure knowledge form hence they have vision from all their spatial elements. All the worldly jivas can observe only corporeal subjects hence their vision is based upon senses. Devas are able to observe finer details of the corporeal substances hence their vision is based upon Avadhi Gyan. Still their capability is limited to observing corporeal substances hence they too can be called as sensory knowledge based. In this manner the entire world is corrupted by Moha, which makes it engaged in subjects of knowledges, with the result that the root of knowing nature which is the experience of own pure  soul substance which results in having vision from entire spatial elements of soul, cannot be accomplished.

For accomplishment  of such vision, the Shraman have vision based upon Agam. Although the subjects of knowledge and knowledge cannot be differentiated easily since they are intermingled, even so with the vision of Agam, they differentiate self and others and  thus destroying moha, they remain continuously engaged in knowledge knowing the Paramatma.

Therefore it is preached that people desirous of Moksha should observe everything by means of vision of the form of Agam only.

It is declared in Gatha 235 that vision based upon Agam can observe everything. All the substances along with their different kinds of qualities and paryayas are known in Agam. Shraman knows all of them by means of Agam.

All the substances are known by means of Agam. In Agam they are known with all their different qualities and paryayas since Agam deals with the different dharmas manifesting together as well as sequentially hence it is of the nature of Anekant (multifaceted nature) which is well established.

All those substances are subjects of knowledge to the Shraman by themselves since Shraman manifests in the form of multifaceted shruta gyanopayoga which encompasses all the substances having different qualities and paryayas. To summarise, nothing is invisible  with the vision of Agam, nor it is unknown.

Continued…..

The Essence of Pravachansar….11

 

Charananuyoga Soochak Choolika

( Addendum pertaining to description of conduct)

Acharya Amritchandra offers invocation as follows: The attainment of dravya  is by means of charan (conduct) and attainment of conduct is by means of dravya. Knowing thus and detaching from all karmas, follow the non conflicting conduct of the dravya. 

Gatha 201^st begins with Acharya telling that if you are desirous of being rid of miseries then offering obeisance to Siddhas, Arihants and Munis, as carried out in Gathas 1-3, accept Munihood.

Further Acharya tells in the commentary that the munihood  following the principles of pure gyan, darshan and equanimity which have been described in the two chapters above were adopted by himself and others who were interested in getting rid of their miseries. He makes an awe-inspiring offer that for practicing  this Munihood, the guide for the true path will be  himself and he promises to lead the way. He literally uses the words, “ I am there.”

How does a person desirous of accepting munihood proceeds is described in detail in Gathas 202-203. Taking leave from relatives and getting freedom from  elders, wife and sons, he adopts Gyanachar, Darshanachar, Charitrachar, Tapachar, Veeryachar ( demeanours  pertaining to knowledge, vision, conduct, penance, strength). Then he approaches senior Shraman (Muni) who is senior in terms of family, disposition, age, qualities and fame with the request to ‘accept myself’ and offers obeisance.

Acharya Amritchandra has detailed these steps as follows:

Firstly he tells the relatives,” this soul of mine does not belong to them in the least. Now my flame of my knowledge has kindled and I wish to proceed to my eternal soul taking your permission.”

He tells his father and mother, “ this soul is not produced by you. Knowing this give me permission to proceed to my eternal self.”

He tells his wife, “ Your relationship is with my body but not my soul. Knowing this permit me to procced to my eternal relative own soul.”

He tells his sons,” You are not produced by this soul, knowing this allow me to proceed to my eternal soul.”

Further he proceed to adopt Gyanachar ( conduct pertaining to learning), darshanachar ( conduct incorporating eight qualities of samyaktva), Charitrachara ( conduct related to acceptance of vows and their fulfilment), Tapachar (conduct pertaining to fulfilment of  Tapa ), Veeryachar ( invocation of inner strength ) with the objective to realisation of pure soul. Then he approaches the senior Shraman (Muni) with a request  to grant him ordination. Such Shraman is experienced with knowledge of his own  inner self, having great qualities and who is cherished by all his followers in the same path. The request is to enable his to realise his own pure soul.

In this manner an elaborate procedure is followed by the Mumukshu ( person desirous of Moksha) to accept ordination of Munihood.

Now what is the form of such Sadhu who has accepted ordination is described in Gatha 204^th. “ I do not belong to others, others do not belong to me; nothing in this lok is mine”- thus  resolving upon the nature of reality, that person desirous of ordination being  conqueror of  his senses adopts the naked Digamber state just like that of his birth.

In this manner resolving that nothing in this world is his, discarding all possessions, he gives up the pleasures of his senses and thus conquers them. With such attitude he adopts the totally naked state, the same as that of his birth. This is defined as state of Bhavalingi Muni which means that the muni state is not just by attire but by internal disposition also.

Such a state is unknown in the world  and one is not used to it, hence the next gathas 205-206^th describe the internal and external dispositions of this naked state. His attire is same as that which was there at time of birth, with plucked hair of head, chin and moustache, pure, free of himsa ( violence) and bodily decorations – such is the external disposition of the Shraman (Muni). The internal disposition is free of spirit of oneness, desires; with purity of Upayoga and Yoga without expectations from anyone. This is the means to Moksha.

The external attire of nakedness eliminates the raga-dwesha-moha form manifestations which occur without nakedness such as decorations to the body, care of the hair, possessions, engaging in their protection etc. Further the internal disposition gets to be free of oneness with various substances. The shubha-ashubha bhavas of upayoga pertaining to them get eliminated, yoga gets purified. There is no expectations from anyone. Thus adopting this dual form Ling (features), one undertakes the ordination of Shraman.

Thus accepting both forms of dispositions he undertakes munihood in presence of his Guru, as described in Gatha 207. Accepting both forms of Lings (dispositions), offering his great Guru obeisance, undertaking the vows, becoming closer to own soul, he accepts Munihood.

The lineage of the ordination procedure starts from Param Guru the Arihant Deva, as laid down by him and executed by Deeksha Guru ( The Guru providing ordination) who ordains the procedure of accepting the inner and external ling. Accepting these the person desirous of becoming shraman offers obeisance to the Guru, listens to the requirements of Mahavrita and then engages in Samayik which implies immersion within own soul. Thus understanding the nature of soul from various aspects, knowing the different requirements of the Mahavrita undertaken by him, giving up all possessions, accepting attire of new born, he thus becomes Shraman.

In spite of engaging in continuous Samayik, the Shraman is eligible for Chhedopasthapana sometimes. This is described in Gathas 208-209. The basic qualities of the Shramans as declared by Jinavara are as follows- Vows,  Samiti (discipline), restraint of the senses, hair-plucking, essentials, nakedness, not taking bath, sleeping on ground, not washing teeth, standing while taking food, partaking food once a day. However due to passions the shraman becomes eligible to undertake  chhedopasthana due to transgressions.

The above described are twenty eight basic qualities of shraman for engaging in nirvikalpa form samayik. However when he is transgresses some requirements  then he makes efforts to reinitiate himself into  the original qualities again, just as a person desirous of gold accepts bangle, necklace etc. without refusing them. At that stage he is called as Chhedopasthapak ( one who is mending the hole). The transgressions are of two kinds: 1) contemplating of 28 vows while engaging in nirvikalpa state 2) The occurrence of some transgression in  practicing the 28 vows.

The one who reinitiates the shraman can be different from the one who ordained the shraman. This is told in Gatha 210. The one who provides initiation into Muni Ling is Deeksha Guru  while the one who reinitiates the shraman on transgression of Samyam ( abstinence ) is Niryapak ( Managing Guru).

As mentioned above the transgressions can be of two forms. First one is transgression of nirvikalpa state which is also called Chheda (hole). By preachment of another Niryapak ( Managing guru) he may return to nirvikalpa state. In second case a transgression in practice of 28 vows has occurred. In such a case the Niryapak Guru prescribes suitable penance for the same and after undertaking the same he is reinitiated into Samyam state.

The procedure for reinitiation is detailed in Gathas 211-212. If in spite of carefully carried out bodily activities of the Shraman, some transgression occurs, then he should carry out self criticism and then continue. However if the shraman has wilfully carried out transgression then he should approach a shraman expert in Jain practices and after describing his transgression, should accept the atonement as recommended by him.

Here it is detailed that the transgression in Samyam ( abstinence) is of two kinds- external and internal. If in spite of taking all due care, some body practice endures transgression then the  shraman can criticise himself and continue since it is only an external transgression and he has not deviated from noble intentions. However if the shraman has transgressed in Upayoga form then it is internal transgression. In such a case he should approach an expert on Jain practices and carry out atonement as preached by him.

Further it is preached in Gatha 213 that interests in other dravyas are source for fissure in shraman-hood hence they are advisable to be terminated. Staying in the company of Gurus or staying alone, one should practice   terminating the interests towards other dravyas  so as to be free of fissures in shraman-hood.

In reality all the interests towards other sentient-insentient dravyas cause corruption of Upayoga hence they cause fissure in the corruption free upayoga of Shraman. Hence they need to be avoided. Therefore immersing soul within the soul only and remaining such, or in the company of Gurus, or without the company of Gurus, terminating interests towards other dravyas, the Shraman should manifest fissure free.

Therefore it is told in Gatha 214 that immersion within own dravya is the means for fulfilment of Shraman-hood. The shraman who is always engaged in Gyan and Darshan  taking care of the prime vows, his practice is  free of flaws.

Remaining within own dravya is the means for cleansing of the Upayoga and cleansed Upayoga only is the means for  fulfilment of Shraman-hood. Hence remaining immersed in Gyan and Darshan, following the practices of prime vows carefully is the right way.

Although Muni has relinquished the practices against the  scriptures, even in the permissible practices, there are means for fissure of Shaman-hood due to minute involvement of Muni. It is preached to avoid them in Gatha 215. Muni does not desire to take interest in food, fasting, staying, moving, possessions, other Munis or unwanted discussions.

The Muni has already relinquished food, movements etc. against what is prescribed in scriptures. Now even in the permissible practices, pertaining to taking food, staying, fasting, movement, possessions, discussion with other Munis or other deliberations pertaining to dharma, it is not advisable to corrupt the mind with the vikaplas pertaining to them since these also cause fissure in Samyam ( abstinence).

What exactly is fissure is described next in Gatha 216. Careless activity of the Shraman pertaining to sleeping, sitting, standing, movement etc. are all considered to be cause for violence.

The real fissure is Ashuddhopayoga (impure Upayoga) of the shuddhopayoga form Munihood. Hence Ashuddhopayoga is said to be cause for violence  of pure Upayoga. Careless conduct towards sleeping, sitting, standing, movement etc. definitely involves ashuddhopayoga, hence that itself is fissure or violence.  

Gatha 217 describes the two internal and external divisions of fissure. For the careless practitioner the internal violence is definite whether the (other) jiva lives or dies. For the careful, vigilant, the external violence alone is not cause for bondage.

Destruction of shuddhopayoga is internal violence which is deemed as internal fissure while destruction of other’s pranas is external  violence-fissure. If someone’s conduct is careless then whether other jiva lives or dies, due to absence of shuddhopayoga there is internal violence hence internal fissure. For the one practicing carefully with vigilance, due to non destruction of shuddhopayoga, in spite of death of others- in the presence of external violence-fissure, there is no internal violence hence there is no internal fissure. However external fissure is means for internal fissure hence this too should be recognised.

It is preached in Gatha 218 that internal fissure is totally discardable. The Muni having careless conduct is said to be assassin of the Jivas of six kinds of body forms. If he practices carefully then he is said to be untouched like lotus flower in water.

In the scriptures, a Muni having Ashuddhopayoga with careless conduct is declared to be assassin of the six kinds of body forms and the one having shuddhopayoga with careful conduct is said to be non-violent. Hence by what all means the violence towards six kinds of body forms is prohibited, they should all be considered to be hindrance  towards Shuddhopayoga.

It is declared in Gatha 219 that possessions are singular cause for internal fissure hence they too are discardable. In the context of possessions, it is clear that while bodily activities may cause death of Jiva with or without resulting in bondage; there is definitely bondage due to possessions. Hence Arihant devas had given up all possessions.

 In the case of bodily activities resulting in death of another jiva, the bondage is considered to be indefinite since it depends upon whether the Jiva was having shuddhopayoga or ashuddhopayoga. Such uncertainty is not applicable in the case of possessions. The possessions are not without ashuddhopayoga hence definitely it would attract bondage. Hence all Param Munis and Arihant devas have discarded possessions first.

At this juncture Acharya Amritchandra has contributed with an important Shloka. He says that whatever was worth telling has already been told without leaving anything. If someone awakens and understands it then it is well and good. If someone does not understand then nothing can be done. There is no point in speaking any further. Since the web of misunderstanding of an ignorant is really impenetrable.

Gatha 220 tells that negation of external possessions itself is negation of internal possessions. Without discarding everything unconditionally, the purification of Bhavas of Muni cannot be attained. If the Bhava is impure then how can destruction of karmas be carried out ?

Just as in the company of husk, the rice cannot be purified, in the same way in the company of external possessions, the internal transgression in the form of ashuddhopayoga cannot be relinquished and therefore moksha cannot be attained which is based upon shuddhopayoga only. Therefore it has been said that the relinquishment of external possessions is nothing but relinquishment of internal transgression.

Possessions are singular internal transgressions. This is preached in detail in Gatha 221. In the presence of possessions, how can the Muni avoid having a sense of ownership, maintenance and lack of self restraints. Its not possible. The one who is engaged in other dravyas cannot realise his own soul.

In the presence of possessions there is 1) a sense of ownership 2) activities pertaining to maintenance etc. 3) Asamyam (lack of self control) which results in violence towards pure soul manifestations. Therefore engrossment in  possessions results is prevention of immersion within own pure soul. This establishes that possessions are means for singular internal transgression.

However there are some exceptions also. Under certain conditions some possessions are permitted. This is pronounced in Gatha 222. The possession whose acceptance/dispersion does not entail transgression for the user, understanding the requirement of time and place, the Muni should practice appropriately in the Lok.

The soul substance does not have any pudgala substance within, hence all possessions are prohibited; this is the normal procedure.  However depending upon time and place some possessions are not disallowed- this is the exception. When the shraman taking recourse to negation of all possessions, with an objective of attaining supremely detached Samyam (abstinence) is unable to attain it due to lack of strength on account of limitations of time and place, then as an exception non-supreme Samyam is resorted to taking recourse to applicable external possessions. These possessions are  not really transgressions but are described as negation of transgressions only. The possessions which is are accompanied with ashuddhopayoga only are transgressions. However this possession (body) is as an external aid for attainment of Samyam by means of acceptance of food and defecation etc. thus preventing transgression of shuddhopayoga hence it can be treated as non-transgressions only.  

Continued…..