Gatha 160: The belief in Dharmastikaya etc. is Samyaktva, the knowledge of Ang
Poorva etc. is knowledge and practice of Tapa is Charitra – this is Vyavahara
Moksha Marga.
Here
Vyavahara Moksha Marga (Gatha 107) is described as a means for Nishchaya Moksha
Marga.
Samyak
Darshan-Gyan-Charitra are Moksha Marga. Here belief in six types of dravyas and
nine kind of Padartha ; such specific bhava is Samyaktva. Along with the belief
of Tatvartha, the knowledge of subjects of Ang Poorva is Gyan; the various
practices of tapa etc. are Charitra. In this way the Vyavahara naya is
dependent upon paryayas of self and others; the means and the objectives are
also different. However for a Jiva whose internal attitude does not
differentiate, who observes the means and objectives as the same, himself
manifests in pure nature form – thus follows Nishchaya Moksha Marga.
Gatha 161: The soul being described in the form of three i.e. Samyak
Darshan-Gyan-Charitra , in reality is undifferentiated one, hence it does not
do or leave anything; that is described as Moksha Marga from aspect of
Nishchaya Naya.
The objective
of Vyavahara Moksha Marga is in the form of Nishchaya Moksha Marga- this is the
statement here.
The soul manifested in the form of Samyak
darshan-gyan-charitra in undifferentiated form only is true conduct form in Jiva nature, hence is
Moksha Marga from aspect of Nishchaya.
In detail it
is described as follows:
This soul,
at some time with his own effort, with the destruction of eternal delusion,
acquires Vyavahara Moksha Marga. Here the destruction of eternal delusion
implies realisation of own pure soul nature which is subject of Nishchaya naya-
without which even Vyavahara Moksha Marga does not exist. Now this Vyavahara
entails realisation of condemnable and venerable. The wrong belief in Dharma
etc. form Tatvartha, ignorance of Ang Poorva etc. subjects and lack of conduct
are subjects of relinquishment while right belief in Dharma etc., knowledge of
Ang Poorva etc. and right conduct are venerable. Subsequently with purified
spirit he manifests in the form of samyak darshan-gyan-charitra as being the
same as the soul without differentiating between them. In this manner all
practices pertaining to differentiation are stopped and without any spirit of
discarding-accepting he remains perturbation free within own self. At such time
, for that period, the soul is in true conduct form in own nature and hence is
called as Nishchaya Moksha Marga. In this manner the Vyavahara Moksha Marga serves as the means with
Nishchaya Moksha Marga as the objective.
Gatha 162: The soul which observes, knows, conducts within the soul by the soul
without being different from soul, such soul only is Charitra, Gyan and
Darshan- This is definite.
This is
declaration of Charitra-Gyan-Darshan nature of soul.
The soul
which conducts within the soul which is not different from soul i.e.
experiences the nature of the soul manifesting in the form of the soul, knows
the soul i.e. cognizant of its nature of illuminating self and others, observes
the soul , such soul only is Charitra, Gyan and Darshan- this is established
without differentiating between doer-deed-means. Therefore it is confirmed that
being of the form of Charitra-Gyan-Darshan, the soul having conduct within own
Jiva nature as its characteristics, such Nishchaya Moksha Marga is established.
Gatha 163: The characteristics due to which the soul on salvation knows all, sees
all and experiences the bliss- Bhavya Jiva knows it but Abhavya does not have
such faith.
Here it is informed that all worldly soul are not
eligible for Moksha Marga.
In reality,
the cause of bliss is absence of unfavourableness with respect to nature. The
nature of soul is really Gyan and Darshan. The obscuration of both in respects
to its subjects is the unfavourableness. In Moksha the soul really knows all
and sees all hence the unfavourableness towards nature is absent. Therefore in
the absence of unfavourableness, the supreme stationary bliss having
unperturbed nature is experienced in Moksha. Bhavya Jiva knows such bhava ( at
the opportune moment) hence he is eligible for Moksha Marga; the Abhavya Jiva
does have such faith at any time hence he is ineligible for Moksha Marga.
Therefore it
has been told that not all worldly jivas are eligible for Moksha Marga and not
all of them.
Gatha 164: Darshan-Gyan-Charitra are Moksha Marga, therefore they are worth
practicing- this has been told by Sadhus; however they can cause bandh also and
Moksha also.
Here it has
been shown that Darshan-Gyan-Charitra can be cause of Bandh in certain aspects
and in this way the stationary conduct within the nature of Jiva has been
highlighted to be the real Moksha Marga.
The
Darshan-Gyan-Charitra, if they are mixed even to a small extent with
ParaSamaya manifestations ( towards
other substances) then, similar to heated ghee, due to presence of activities
of opposite nature, are cause for bondage also. Just as Ghee, in spite of being cold by
nature, in heated form is cause for burns also; in the same way
Darshan-Gyan-Charitra by nature are
cause for Moksha but if they are engaged sometime in manifestations towards
other substances, then they are cause for bandh also. When those Darshan-Gyan-Charitra have relinquished
their attention towards other substances and are engaged purely in SwaSamaya
form manifestations then, just like the Ghee which is not exposed to fire, in
the absence of activities of opposite nature, they are the real cause for Moksha Marga only.
Therefore manifestations in SwaSamaya
form is the real conduct, within own nature of Jiva, which is the real Moksha
Marga.
Gatha 165: If Gyani believes out of Agyan
that auspicious devotion bhavas are means for Moksha from sufferings,
then he is engaged in ParaSamaya. Even if he believes that devotion towards Arhant etc. gives rise to
mild purity which would lead to Moksha gradually, then due to lack of pure soul
experience, the Gyani also is engaged in sookshma ParaSamaya (very minute
manifestations towards others).
This is
description of the form of Sookshma ParaSamaya (very small manifestations
towards other substances).
The
consciousness form manifestations with devotion towards Arhant etc. Bhagawants
which are means for the objective (Moksha) is described as pure devotion.
However, if even the Gyani believes under the influence of mild Agyan that such pure devotion results
in Moksha and with such state of mind he engages in pure devotional activities,
then due to presence of mild raga, he is said to be engaged in ParaSamaya.
The essence
of the above is that even very minute shubhopayoga is not means for Moksha
since such belief entails being Agyani Mithyadrishti.
Gatha 166: Jiva engaged in strong devotion towards Arhant, Siddha, Chaitya (statue
of Arhant etc.), scriptures, Munis and Gyan entails large amount of Punya but
in reality he does not destroy karmas.
Here it is declared that pure devotional
activities are cause for bondage in certain aspect hence they are not of the
nature of Moksha Marga.
The
devotional bhavas towards Arhant etc., in spite of being purely devotional
entails presence of ragas hence that Jiva is still Shubhopayogi and therefore
accrues large amount of punya bondage but does not destroy all the karmas in
reality. Therefore even mildest form of raga should be renounced since that is
means for engagement in ParaSamaya.
Gatha 167: Those who entertain even mildest form of raga towards other dravyas in
their heart, even if they have read all the Agams (scriptures), even then they
do not experience own soul.
Here it has
been shown that the reason for non experiencing own soul is raga only.
If even
minutest atom of raga is present in the heart, then even if he is expert in all the oceans of
scriptures, even then he does not experience the uncorrupted pure form own soul.
Just as a drop of poison can make water unpotable, in the same way for
attainment of SwaSamaya the Jiva needs to renounce even mildest form of raga
towards Arhant etc.
Gatha 168: Those who cannot prevent wandering of the mind on account of presence of raga,
they cannot prevent the influx of Shubha ashubha karmas.
Here the
progeny of flaws is described on account of mild ragas.
In this Lok,
even the devotion towards Arhant etc. cannot be entailed without manifestations
in raga form. On account of manifestations in ragas etc. forms, the soul cannot
prevent the mind to wander in any way and with the wandering of mind, the influx
of Shubha Ashubha karmas cannot be prevented. Therefore the root of progeny of
disaster is due to luxury of raga form troubles.
Summary: The devotion towards Arhant etc. cannot
be practiced without raga. Ragas cause wandering of mind which leads to karma
bandh. Therefore the root cause of troublesome disaster is raga only.
Gatha 169: Therefore the Jiva desirous of Moksha practices devotion towards Siddhas
being lonesome, detached of the form of concentration in pure own soul dravya
and therefore he attains Nirvana.
This is
description of method of complete destruction of raga form disasters.
With the
manifestations in the form of ragas, the mind wanders and this leads to bondage
of karmas. Hence for the one desirous of Moksha, the manifestations in ragas
etc. form being root cause of wandering of mind needs to be destroyed
completely. With its complete destruction, the completely singular
manifestations with total detachment are revealed and such Jiva remaining
stationary in pure soul dravya manifests in the form of SwaSamaya which denotes
siddha devotion in reality. Due to this the JIva destroys the karma bandh
completely and attains Siddha-hood.
Gatha 170: In
spite of following Sanyam (restraints) and Tapa (penances), if he has
inclination of intellect towards Nine Padarthas and Tirthankara and attracted
towards Sutras (scriptures); then that jiva is quite far off from Nirvana.
Here it has
been shown that the activities of ParaSamaya of the form of devotion to Arhant
etc. are not directly cause of Moksha; still traditionally it entails Moksha.
The
explanation is as follows:
Gyani
usually engages in mixed paryaya form of Shuddha-Ashuddha wherein the devotion
towards to Arhant etc. is Shubha or Ashuddha form paryayas. The partial Shuddha
paryayas are cause for Samvar-Nirjara. While Shubha paryayas lead to Deva Lok
etc., the Shuddha part leads to Moksha. Therefore it is conventionally stated
that the Shubha bhavas also are cause for Moksha. But this is purely Vyavahara
statement. For Agyani, the shuddha bhavas are non existent hence whatever
amount of Shubha bhavas he practices, he cannot attain Moksha.
Therefore
the Jiva who is desirous of Moksha and is following rigorous Sanyam and Tapa,
but still has not generated Prabhu Shakti within himself (which has capability
of causing strong detachment) and is therefore not able to relinquish the
devotion towards Arhant etc., and nine Padartha form ParaSamaya activities,
then that Jiva does not directly attain Moksha although traditionally he does
attain it after going through the sufferings of Deva Lok etc.
Gatha 171: The Jiva who engages in devotion towards Arhant, Siddha, Chaitya ( statue
of Arhant), Scriptures etc. and practices supreme Tapa with Sanyam, he attains
Deva Lok as a result.
Here
antaraya (obstruction) towards attainment of Moksha has been stated to be the
raga of form of devotion towards Arhant etc.
The Jiva who
engages in supreme Tapa and rigorous
Sanyam and has intellect influenced by devotion towards Arhant etc., his
own internal soul is therefore corrupted with raga form misery and hence he
attains Swarga Lok as a result (which is really an obstruction towards
attainment of Moksha) wherein he stays for long time suffering the ragas.
Gatha 172: Hence Jiva desirous of Moksha should not engage in minutest form of raga;
then that Bhavya Jiva becoming Veetrag (detached) attains salvation from the
worldly ocean.
Here the essence of this Shastra has been told in
the form of conclusion.
The direct
path of Moksha Marga is in reality detachment. Hence even the devotion towards
Arhant etc. is a form of raga and should be treated like the fire of sandalwood
which leads to miseries of Deva Lok in the form of burns from sandalwood fire. Understanding this, Jiva really
desirous of Moksha should relinquish raga in all forms and becoming totally
detached, cross the worldly ocean wherein waves of dukh-sukh are leaping and
attain the supreme nectar form blissful Nirvana.
-
Be
done with further details. Glory be to the detachment which is the essence of
Moksha Marga and is therefore the objective of this Shastra.
Gatha 173: Motivated with the devotion towards Pravachan (divine preachment), I have
narrated this ‘PanchastikayaSangrah’ Sutra which is the essence of
Pravachan, for the glorification of the
path.
Here Acharya
Kunda Kunda deva declares completion of this shastra wherein he informs the
completion of his vow.
I have
narrated this PanchastikayaSangrah named Sutra
for glorification of the Marga, with extremely agitated mind with strong devotion and supreme
attachment towards scriptures. The objective was the veneration of the order of
Parameshwara in the form of practicing supreme Vairagya (detachment). This is
attained by highlighting its glory and means of practice. These Sutras follow
the preachment of Veetrag omniscient Jina Bhagwan himself. These detail the
real nature of entire substance forms as described in Jina Pravachan.
In this way
the author Shrimad KundaKundacharya Deva
completed the work he had promised and not requiring anything further to
do, he became stationary in totally inactive shuddha form of himself. – thus we
believe.
In this way
the commentary written by Shrimad Amritchandracharya Deva by name of ‘Samaya
Vyakhya’ is completed.
Here in the
end Shri Amritchandracharya deva declares that this commentary is formed by
words and not Amritchandra Suri :
With their
capability, who have described the form of substances properly, such words have
carried out commentary on PanchastikayaSangrah Shastra. SwaroopGupt ( one who is immersed in non-corporeal
knowledge nature) Amritchandra Suri does not have least contribution towards
it.
No comments:
Post a Comment