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 240th 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 :
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