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…..
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