Gatha 133: Since the fruition of karmas are experienced by the Jiva in the form of
happiness or unhappiness by means of objects which are sensed by the corporeal
touch etc. senses, hence karmas are corporeal.
This is intimation of karmas being corporeal.
The results
of karmas are experienced by jiva in the form of happiness or unhappiness which
themselves are caused through corporeal objects and sensed by corporeal senses
hence it can be inferred that karmas are corporeal. This is explained as
follows: Just as rat poison is corporeal , the karmas are corporeal. The effect
of rat poison is swelling in the body, fever etc. which is corporeal and is
experienced by the corporeal body. Hence it can be inferred that rat poison is
corporeal. In the same way the fruition of karmas is corporeal which is sensed
by means of corporeal senses.
Gatha 134: Corporeal touches corporeal and corporeal gets bonded with corporeal. The
non-corporeal jiva provides space to corporeal karmas hence corporeal karmas
accommodate the Jiva. (Thus both of them accommodate each other)
This is information on the type of bondage of
corporeal karmas with corporeal karmas and non corporeal jiva with corporeal
karmas.
Here in this
Lok, the worldly jiva is existent along with corporeal karmas since eternal
times in the form of a continuum. Having the quality of touch etc., he contracts
future corporeal karmas which being corporeal, gets bonded due to their quality
of wetness etc.. This is the type of bondage of corporeal karmas with corporeal
karmas.
Further the
bondage of non corporeal jiva with corporeal karmas is explained- From the
aspect of Nishchaya naya, the Jiva is non corporeal, but on account of nimitta
of his eternal corporeal karmas, he manifests in forms of raga-dwesha which
induces a form of wetness to accommodate
the corporeal karmas. Further due to the nimitta of those raga-dwesha form manifestations, the
Gyanavarana etc. form corporeal karmas
are resulted which are attracted towards
the Pradesh of Jiva in specific manner resulting in colocation. This is the
form of bondage of jiva and corporeal karmas resulting in sharing the same
space. In this manner the bondage (in certain
aspect) of Jiva with corporeal punya-pap karmas does not get contradicted in any way.
Thus the
description of Punya-pap padartha is concluded.
Next description of Asravya Padartha follows.
Gatha 135: The Jiva who has commendable raga, compassionate manifestation and
absence of depravity in mind; punya asrava takes place for that Jiva.
This is the
description of form of punya Asrava.
Three kinds
of Shubha bhavas- commendable raga, compassionate manifestations and lack of
depravity of mind, are nimitta for the dravya punya Asrava. These Shubha bhavas
are Bhava Punya Asrava, since with the nimitta of their Yoga, the influx of
Shubha karmas of pudgala occurs which are dravya punya asrava.
Gatha 136: Devotion towards Arhant-Siddha-Sadhus, proper efforts in following dharma
and obedience of Gurus are the ‘commendable ragas’.
This is a
description of nature of commendable ragas.
The devotion
towards Arhant-Siddha-Sadhus, spirited efforts in practice of Vyavahara
Charitra form dharma, following of Gurus and Acharyas with total obedience are
commendable ragas since their subjects are commendable.
Such raga,
in reality is present with Agyani who is primarily devotion spirited having
coarse objectives. In the higher Gunasthanas,
even Gyani also practices it sometimes to prevent the unworthy ragas or
to satisfy the high fever form raga.
Gatha 137: On observing the miserable, hungry, thirsty etc. the Jiva who experiences
pain in the mind and deals with them with kindness; he has bhava compassion.
This is a
description of form of compassion.
On
witnessing some miserable person suffering with hunger etc., desire to negate
the same with suitable means, causing perturbation of mind is compassion of the
Agyani.
Compassion
of Gyani is of the form of experiencing regret (in 4th-5th
Gunasthana) on observing the sufferings of the world. Basically the attention of Gyani is towards
attainment of own soul experience i.e. Shuddhopayoga. When he is not in
that state, then on observing the miserable person he attempts to negate it
within his limitations and experiences the spirit of detachment and sorrow. (
It is to be noted that Agyani has a delusion that I can negate other’s
suffering while Gyani knows that one cannot change other’s destiny.)
Gatha 138: The aggravation in the mind of Jiva on account of anger, pride, deceit,
greed are called as ‘depravity of mind’ by the Gyanis.
This is a
description of form of ‘depravity of mind’.
The fruition
of anger, pride, deceit, greed in the form of aggravation of mind is depravity
of mind. With weak fruition of the same
passions the happiness of mind is non-depravity. That non-depravity is
experienced by Agyanis on certain types of kshayopasham of passions. In the
intermediate gunasthanas, sometimes Gyanis also experience it when they have
not been able to withdraw the Upayoga completely away from manifestation in
accordance with the fruition of
passions.
Gatha 139: Conduct with high degree of carelessness, wickedness, lust towards
sensory subjects, causing misery to others, speaking ill of others etc. are
means for Asrava of Pap.
This is
description of the form of Pap Asrava.
Conduct with
great deal of negligence, manifestation in wicked and lustful manner towards
subjects of senses, causing grief to others and speaking ill of others – these
five ashubha bhavas are nimitta for dravya pap asravas. Therefore these ashubha
bhavas are bhava pap asrava and with the
nimitta of their yoga the influx of pudgala ashubha karmas form manifestation
is dravya pap asrava.
Gatha 140: Four kinds of Sangyas (instincts), three leshyas (auras), sensory
dependence, Art-Raudra dhyan (painful-cruel thoughts), knowledge engaged in ashubha
activities with evil intent and Moha- all such bhavas are Pap generator.
This is description of Bhavas which lead to Pap-
Asravas.
Four kinds
of Sangya (instincts) of food-fear-copulation-possession which are generated
with fruition of strong Moha karma; three kinds of leshyas of black-blue-grey
nature generated due to yoga activities influenced by fruition of strong
passions; dependence upon senses on
account of strong fruition of raga-dwesha; under influence of raga-dwesha the
thoughts pertaining to mating with desires, separation of undesired, freedom
from sufferings and future benefits which are called as Art-Dhyan ; under the
influence of passions the cruel thoughts pertaining to enjoyments with
violence, untruth, theft, possessions known as Raudra-Dhyan ; knowledge engaged
in ashubha activities for no reason at all; the Moha genearetd with the fruition
of Darshan-Charitra-Mohaniya karmas in general – all these are Bhava asrava in
detail which give rise to dravya asrava.
In this way
the description of Asrava Padartha is concluded.
Now description of Samvar Padartha follows.
Gatha 141: Those who follow the right path and the extent to which they control
their senses, passions and Sangyas (instincts), to the same extent the leakage
of Pap asrava is prevented.
Immediately
after Pap, the description of Samvar of Pap only is narrated here.
The path is to
engage in Samvar only; with its nimitta the period for which the senses,
passions and Sangyas are controlled to whatever extent, to that extent and for
that duration the Pap asrava is prevented.
Earlier in
Gatha 140, the senses, passions and Sangyas form bhava asravas were described
as the nimitta for the dravya pap asrava; now in this Gatha, the control of the
same i.e. senses, passions and sangyas form bhava pap samvar are described as
the nimitta for dravya pap samvar.
Gatha 142: Those who do not have raga, dwesha or Moha towards all dravyas, for such
Munis having equanimity towards happiness-unhappiness, Shubha or Ashubha karma
asrava does not take place.
This is
general description of the form of Samvar.
Those who do
not entertain bhavas of raga-dwesha or Moha towards all other dravyas, such
Munis for whom the consciousness is uncorrupted and therefore they treat
happiness or unhappiness with equanimity; they do not have asrava of Shubha or
Ashubha karma, instead Samvar only accrues. Therefore the prevention of bhavas
of Moha, raga, dwesha is Bhava Samvar, and with their nimitta the prevention of
influx of pudgala of Shubha-ashubha karmas form on account of Yoga is Dravya
Samvar.
Gatha 143: The Muni, who remaining detached does not engage in yoga of punya-pap
nature , then he accrues samvar of Shubha-ashubha bhava generated karmas.
The is
specific description of form of Samvar.
The Yogi who
remains totally detached and does not engage in yoga i.e. the activities of
mind-speech-body pertaining to Shubha-manifestation form punya or ashubha-manifestation form pap,
then he accrues samvar of dravya karmas for which Shubha-ashubha bhavas
function as nimitta, on account of absence of reasons for their generation. Therefore in this Gatha, the
prevention of manifestations in the form of Shubha-ashubha nature which is
Bhava-punya-pap-samvar should be treated as the prime reason for
dravya-punya-pap samvar.
In this way
the description of Samvar Padartha is concluded.
Now
description of Nirjara padartha follows.
Gatha 144: The Jiva who engages in Tapas of various forms incorporating Samvar and
Yoga (Shuddhopayoga), he definitely accrues Nirjara of several karmas.
This is description of the form of Nirjara.
Samvar is prevention
of manifestations in the form of Shubha-ashubha nature and Yoga implies
Shuddhopayoga. The Jiva who is equipped
with these two and engages in various types of external Tapas like Anashan
(fasting), AvaMoudarya(less eating), Vritti Parisamkhyan ( certain resolutions
prior to taking food), Ras-Parityag ( not consuming certain items), Vivikta
Shaiyyasana ( sleeping in isolated place), Kaya Klesh ( enduring heat/cold)
etc. and internal tapas like Prayashchit (repentance), Vinay (respect), Vaiya
Vritya ( pious service to other saints), Swadhyaya (studies), Vyutsarga
(renunciation) and dhyan(meditation) etc., that person definitely accrues
Nirjara of several Karmas. Therefore
it is told in this Gatha that the subsidence of the power of karmas by means of
external and internal Tapas and enhancement of Shuddhopayoga by the same is
Bhava Nirjara. Under their influence the separation of accumulated karma
pudgalas partially is Dravya Nirjara.
Gatha 145: Equipped with Samvar, the Jiva who mediates upon the knowledge in
unperturbed manner, experiencing the soul being a devotee of the highest state
of the soul, he attains nirjara of karma particles.
This is the
description of main cause of Nirjara.
The Jiva,
who is already equipped with Samvar i.e. the complete prevention of Shubha-ashubha
form manifestations, who knows the
nature of reality in the form of venerable-condemnable Tatvas, whose attention
is now withdrawn from the other objectives and whose mind is now focused in attaining
own objective, such jiva experiencing with his own soul, experiences the
knowledge in his own unperturbed state without differentiating between the
quality and its owner; that Jiva definitely manifests in detached state whose
attraction towards moha-raga-dwesha has completely subsided; then it enables the
earlier accrued karma particles to shed
away from him just as dust does not adhere to a pure sapphire pillar.
In this way with this Gatha, it has been shown
that the main cause of Nirjara is Dhyan.
Gatha 146: The one who does not have Moha-raga-dweshas and does not engage in Yoga
i.e. activities of mind-speech-body are shunned; for him the fire of the form
of Dhyan is ignited capable of burning Shubha-ashubha karmas.
This is description of form of Dhyan.
Manifesting
within own pure nature with unperturbed consciousness is really Dhyan. The
procedure for revealing Dhyan is now described. Firstly the Yogi, immerses his
own Upayoga within own pure soul in stationary perturbation-free manner by
preventing the manifestations of his upayoga to be influenced by the fruition
of moha-raga-dwesha. Further that Yogi remains stationary within his own
inactive conscious nature without activities of mind-speech-body , nor does he
engage in activities in accordance with the fruition of karmas – thus remaining
merely the knower of their fruition. At that stage the supreme objective form
Dhyan is revealed which is capable of destroying Shubha-ashubha karmas like
fire burns the fuel.
Further
Acharya quotes:
Even in these times, the Munis who are purified
with three jewel form Samyak darshan-gyan-charitra, contemplating of the soul,
attain Indra and Lokantik Deva states and subsequently after completion of
their term acquire Manushya birth and attain Nirvana subsequently.
Further he
says:
There is no end to scriptures, time is short and
we have little wisdom. Hence that only is worthy of learning which destroys the
decrepitness - death.
Summary: The
stationary manifestations of
perturbation free inactive consciousness is Dhyan. This Dhyan is means
for Moksha.
Just as a
small fire is capable of burning lots of grass and wood quantity in short
period, in the same way stationary soul experience form fire of Dhyan,
irrigated with ghee of the form of extraordinary incredible supreme bliss,
ignited with strong winds of the form of relinquishment of vibhavas of the form
of Mithyatva and passions etc., destroys the karma form fuel quantity of
different primary and secondary nature in few moments only.
In this
fifth Kaal of time also Dhyan can be
attained as per capability. In this period of time, the Shukla Dhyan is not
present but Dharma Dhyan is possible. Even in these times, Jiva practicing Dharma Dhyan can attain
birth of Deva and subsequently attaining Manushya birth attain Moksha.
It is not so that highly learned people of scriptures only can practice Dhyan;
those having limited but relevant knowledge of scriptures also can practice
Dhyan. Hence those desirous of Moksha should practice Dhyan by following the
meaningful preachment of description of pure soul, means of attaining
Samvar-Nirjara and overcoming old age
and death.
{Here the
point which has to be borne in mind is that the root cause of Dhyan is Samyak
darshan without which Dhyan cannot be attained. After all, without realisation
of uncorrupted inactive conscious pure soul, how can perturbation free
manifestation be attained? Therefore those Jivas desirous of Moksha, should
firstly understand the nature of substances of the form of dravya-guna-paryaya
as described by Jina and then make all the efforts for experiencing the
uncorrupted inactive conscious pure self. Subsequently only further efforts can
be made for greater immersion within conscious self.}
This
concludes the description of Nirjara Padartha.
Continued….
No comments:
Post a Comment