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
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