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 201st 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 204th.
“ 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 205-206th 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…..
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