Ashta Pahud….04

 

4. Bodh Pahud

To begin with Acharya offers invocation:

 Gatha 1-2. Acharya says that offering obeisance to great Acharyas who are knowledgeable of the meaning of several Shastras, who practice pure Tapa with Sanyam and Samyaktva, who are free of the impurities of passion, I shall describe the Bodh Pahud Granth (shastra) in brief which describes the preachment of Jina Bhagwan made for the benefit of Jivas of six kayas. O Bhavya ! Listen.

Bodh Pahud describes eleven venerables :

Gatha 3-4. Ayatan ( deva-shastra-guru etc.), Chaitya (temple), Jina Pratima (idol), Darshan, Jina image without raga, Jina posture, knowledge beneficial for soul, Deva, Tirtha, Arhant and Jaina Ordination with pure qualities- these eleven states as described by Arhant Bhagwan should be known in order.

This Bodh Pahud has been written to guide the true from of venerables and to avoid people being misguided. These eleven are being described next:

1)Firstly the form of Ayatan is elucidated:

Gatha 5.  One who has subjugated the Dravya of the form of mind, speech, body and subjects of five senses; the form (body)  of such Muni is declared as Ayatan in Jain scriptures.

Those Munis who are in control of   mind-speech-body as well as subjects of the five senses are Sanyami Munis. They are said to be real Ayatan. Calling temples built with stones as Ayatan is Vyavahara.

It is elaborated further:

Gatha 6. The one who has conquered pride, raga, dwesha, moha, anger and greed and one who practices five MahaVritas, such great Muni  is called Ayatan of Dharma i.e. the residence of Dharma.

In previous Gatha the external form was described. Now the internal state is also described. The one who is Sanyami both internally and externally is Ayatan.

The supreme Ayatan amongst them is detailed next:

Gatha 7. The one who is engaged in absolutely pure Dhyan i.e. completing Dharma Dhyan, has attained Shukla Dhyan, who has acquired Keval Gyan and who is supreme amongst the Munis, who has attained purity of soul, such omniscient Keval Gyani is declared as Siddha Ayatan.

Thus in three Gathas the form of Ayatan is described. First one told the general external form. The second described the internal-external form. In third Gatha the supreme amongst them, the Keval Gyani has been declared to be Siddha Ayatan. In this subject Munis only are the residences of dharma,  hence are called Dharma Ayatan. Others indulgent in sensual pleasures and possessions following imaginary philosophies are false and are not Ayatan. The intent of Bodh Pahud is to describe the true venerables and prevent people to be misguided into believing false deities etc. The place where such Munis stay are also called Ayatan in Vyavahara sense.

2) Next Chaitya Graha is described:

Gatha 8. The one who knows the soul to be of the form of knowledge and knows other Jivas to be of the form of consciousness, such knowledge form Muni purified with five MahaVritas; O Bhavya! Know him as Chaitya Graha ( temple).

Chaitya Graha implies the place where the conscious soul of the pure Gyani stays. Hence such Chaitya Grah is Sanyami Muni. The temples etc. are also called as Chaitya graha in Vyavahara.

It is detailed further:

Gatha 9. The soul who has acquired knowledge of forms of bandh, moksha, sukh, dukh is called as Chaitya (venerable). His house is called Chaitya Graha (temple). Therefore in the Jain Order, the Sanyami Muni, benefactor of the jivas of six forms of bodies is called as Chaitya Graha (temple).

Worldly people believe the form of Chaitya Grah otherwise. They have been warned- in Jina Sutra, the one benefactor of the jivas of six kind of body forms, knowledge form Sanyami Muni alone is Chaitya Grah. Other places etc. are said to be Chaitya Grah in Vyavahara sense only.

3) Next Jina Pratima is elaborated:

Gatha 10. For the Munis having pure conduct with darshan and gyan, who are without possessions and raga-dwesha, the bodies of self and others which are mobile are said to be Pratima in Jain order.

The Pratima espouses the Digamber state which is possession less and without raga-dwesha-moha, who are having darshan-gyan-charitra. Such mobile bodies are said to be Pratima in Jina Marga. The other idols constructed out of metal, stone having Digamber form are called Pratima in Vyavahara.

Further it is emphasized :

Gatha 11. The one who practices pure conduct, knows the form of substances correctly, observes the soul to be of the form of pure Samyaktva, the form of such possessionless Muni is Jangam (mobile) Pratima (idol). That only is venerable.

The form of Muni with pure Samyaktva, pure conduct having Nirgranth Sanyam is the real Pratima which is venerable. Similar forms in metal, stone are venerated in Vyavahara. No other form is venerable.

It is told further:

Gatha 12-13. The one who is accompanied with infinite darshan, infinite gyan, infinite bliss and infinite veerya (strength), who has indestructible sukh form, is free from bondage of eight types of karmas, who is incomparable without perturbation and disturbance, who is stationary at the peak of the Lok, who is without body and remains steady, such Siddha Parameshthi who has attained salvation and within one samaya has reached the peak of the universe and does not move again, such Pratima is Siddha Bhagwan.

Firstly in two Gathas the mobile Pratima of Sanyami Muni was described. Here in these two Gathas the stationary Pratima of Siddhas is described. All other forms are imaginary and not venerable. In Vyavahara the metal, stone form idols reflecting the state of Siddhas are venerated.

4) Next the form of Darshan is described:

Gatha 14. The form of the Muni which is of the form of Samyaktva, Sanyam, Uttam Dharma, possession- lessness and knowledge is said to be Darshan in Jain Siddhant. This Darshan only leads to Moksha Marg.

In Jain Siddhant the form of Muni having Samyaktva, Sanyam, Uttam Dharma, knowledge and possessionlessness is called Darshan which leads to Moksha Marga. Thus in reality the internal Darshan is Samyaktva and externally the form of Nirgranth Muni is darshan.

It is elaborated further:

Gatha 15. Just as flower is accompanied with smell and milk with ghee, in the same way the darshan (samyaktva) is internally of the form of samyak gyan and externally the attire of Muni, Shravak and Aryika alone are Darshan.

Here with an example it is clarified. Just as flower has smell, milk has ghee, in the same way internal belief is darshan which is of the nature of knowledge. Externally it is the form of Muni etc.

5) Next the Jina Bimb (image)  is described:

Gatha 16. Acharya is said to be Jina Bimb (image of Arihant  bhagwan ). How is that Jina Bimb? The one who knows the Jina Sutras, is  pious with Sanyam, devoid of raga bhavas and propagates pure teachings and ordination on account of destruction of karmas.

Acharya only is said to be the reflection of Arihant omniscient. He only provides ordination of Bhavya Jivas for which he himself has to be pure from aspect of Sanyam.

It is elaborated further :

Gatha 17. The one who manifests into the form of permanent darshan, gyan and consciousness , such Acharya form Jina Bimb should be venerated, worshipped in all possible ways, respected and cherished.

Here also it is emphasized that the real image of Jina is in the form of Acharya who should be revered since he is live and real. Here the corporeal image is treated as secondary.

Further it is told:

Gatha 18. The one who is pious with Tapa, Vrita etc.  secondary qualities, knows all the substances correctly and manifests into the form of pure Samyak darshan; such is the form  of Acharya Jina Bimb. That alone is the  posture of Arihant for propagating teachings and ordination.

6) Next the form of Jina Mudra (posture) is described:

Gatha 19. Remaining steady with Sanyam (restraints) is Sanyam Mudra (posture). Preventing senses from straying into sensual subjects is Indriya Mudra (sensory posture). Overcoming passions is   Kashaya Mudra (passions posture). Remaining immersed in knowledge is Gyan Mudra (Knowledge posture). The Muni who adopts all  these is called as Jina Mudra (Jina posture).

The Muni who is adorned with Sanyam, who has control over the senses, who does not indulge in passions, and who employs his knowledge towards the nature of self; he himself is declared to be Jina Mudra.

7) The form of Gyan is now described:

Gatha 20. The objective of Moksha Marg comprising of Sanyam and Dhyan is realised with the knowledge of the soul , hence for realisation of objective the nature of knowledge should be known .

One cannot attain Moksha marga without knowing the nature of soul just by practicing Sanyam and Dhyan. Hence Gyan is paramount.

The same is emphasized here:

Gatha 21. Just as a person not having practice of marksmanship cannot shoot the arrow onto the target properly, in the same way an ignorant person cannot attain the objective of Moksha Marg which is of the form of Paramatma, without knowledge.

Just as target cannot be shot without proper practice, in the same way without knowledge, without knowing the form of Paramatma, how can anyone attain the same? Therefore knowledge is a must.

The one adorned with knowledge and respect only attains Moksha:

Gatha 22. Knowledge is acquired by man and the person who is respectful only can acquires knowledge. With that  knowledge only , the objective of Moksha Marg which is of the form of Paramatma can be  contemplated upon and Moksha can be  attained.

Respectful person only can attain knowledge, by which the true nature of soul is known.

Further it is told:

Gatha 23. The one who has strong bow of the form of Mati Gyan, bowstring of the form of Shruta Gyan, good arrows of the form of jewel trio, who has set the target of the nature of pure soul, such Muni cannot miss the objective of Moksha Marg.

When all right equipments of bows etc.  are available then the target cannot be missed. This is the greatness of Gyan which should be realised.

8) Next the form of Deva is described:

Gatha 24. The one who imparts knowledge of Dharma, Artha ( wealth), Kaam (enjoyments) and Moksha to Jivas  is called Deva.  Since the one who has something  only can give it to others. Therefore the one who can provide Dharma, Artha, Kaam and means of Moksha by ordination, such person should be known as Deva.

Further the form of Dharma etc. is described by which the form of Deva etc. is known:

Gatha 25. The one who is pious with compassion is Dharma, the one who is devoid of all possessions is ordination and the one who is free of Moha and beneficial to Bhavya Jivas is Deva.

In the world, it is well known that there are four objectives, namely dharma, artha, kaam and Moksha. For these only people worship somebody who has the capability to give them. All these four Purushartha are said to be in Jina Deva. Dharma is of the form of compassion practiced by him. Hence such Tirthankara Jina only is deva. The forms believed by ignorant people are faulty and untrue. Those devas cannot fulfil the objectives of Bhavya Jivas.

9) Now the form of Tirtha is described:

Gatha 26. The one who is pious with five Maha Vritas and Samyak darshan, conqueror of five senses and free of desires of enjoyments of  this Loka and next Loka, in such soul form  Tirtha, Muni should purify himself with bathing in the bath of education and ordination.

The nature of pure soul only is the Tirtha in which one should take bath and get cleansed. This is the message.

Further:

Gatha 27. The reception with peaceful flawless bhavas of Supreme forgiveness etc. form dharma, Samyak Darshan, Sanyam, Tapa, Knowledge etc. qualities have been declared as real Tirtha is Jain Philosophy.

Taking bath in rivers is not Tirtha since it just removes external impurities. The internal impurities are of the form of dravya karma and bhava karmas which cannot be washed away. Soul only is such Tirtha in which one can fine solace.

10) Next the form of Arihant is described:

Gatha 28.  Arihants are recognised by Naam (name), Sthapana (installation), Dravya (substance), Bhava( spirit), with their qualities and paryayas. The bhavas of the form of Chyavan ( taking incarnation from heaven or hell), Agati (incarnating in Bharat etc. areas) and Sampat ( hail of jewels prior to birth) indicate the presence of Arihant.

Although all Arihants are Keval Gyani but here the description is predominantly from aspect of Tirthankara. These are described by means of four Nikshepa (installations) namely naam, sthapana, dravya and bhava. However here  the description is from aspect of Nishchaya hence the Arihant is same from aspects of naam, sthapana, dravya and bhava. There is no differentiation.

The same is elaborated further:

Gatha 29. The one who has infinite knowledge and vision, bondages from the aspect of duration and intensity  of all eight karmas have now been destroyed hence Bhava Moksha has been attained and who is replete with incomparable qualities; such pure soul is called Arihant.

The form of Arihant has been described. Ignoring the existence of karmas and fruition since he does not have bondage of all eight karmas, he is said to have attained Bhava Moksha. All the qualities are incomparable. The knowledge and vision are infinite.

Further:

Gatha 30. The one who has overcome old age, diseases, birth, death, transmigration in all the four Gatis, fruition of punya and pap form  karmas and destroyed flaws of raga-dwesha etc. and attained Keval Gyan; he is called  omniscient, Veetrag by name Arihant.

In previous Gatha the form of Arihant was described from aspect of his qualities. Here it has been described from aspect of absence of defects. Old age, diseases, birth, death etc. are all due to fruition of Ghati and Aghati karmas which have now stopped fruition. The fruition of Asata Vedaniya is also negligible while fruition of Sata Vedaniya is quite strong. Thus Arihant is replete with infinite qualities and devoid of all defects.

Continued….

Ashta Pahud…..03

 

3. Charitra Pahud

Firstly KundaKundacharya offers obeisance to Jina Deva and declares the intention of writing Charitra Pahud:

Gatha 1-2.    Acharya says that offering obeisance to Arihants who are venerable to all Bhavya Jivas of all the three lokas, who see and know all the substances of all the three loks, who are existent in the highest state devoid of Moha, Raga, Dwesha; I shall narrate the means for attainment of  purity of jewel trio form Samyak darshan, Samyak Gyan, Samyak Charitra and Moksha  in the form of Charitra Pahud.

Here the form of omniscient has been described as who knows and sees all and is of Veetrag nature devoid of Moha, raga, dwesha etc. form impurities. The means for attaining the same state is being described in this Charitra Pahud.

The form of Samyak darshan etc. bhavas is described next:

Gatha 3. The one who knows is Gyan and the one who sees i.e. believes is called Darshan. With the combination of the two, the quality of Charitra is revealed.

For attainment of these three bhavas the Charitra has been described to be of two kinds:

Gatha 4. All these knowledge etc. three bhavas of Jiva are indestructible and infinite. For purification of these only, Jinendra has described two types of Charitra.

By nature these three bhavas are pure and indestructible but on account of nimitta of Ghati karmas these three manifest in impure form. For their purification Jinadeva has described the conduct to be of two kinds.

These two forms are described here:

Gatha 5. Of these the first Charitra is of the form of conduct of Samyaktva (right belief), which is purified by the knowledge and belief in the Jina described Tatvas. Second Charitra is of the form of conduct of Sanyam which too is purified with the knowledge of preachment of Jinendra Deva.

Charitra has been described to be of two kinds. First is Samyaktva Acharan Charitra which implies belief in the form of substances as described by omniscient. The second is Sanyam Acharan Charitra which involves further purification of self by adopting the MahaVritas etc.

Firstly the means for Samyaktva Acharan Charitra are described:

Gatha 6. Firstly knowing the form of Samyaktvacharan Charitra, one should renounce doubts etc. form flaws caused by the fruition of Mithyatva as described by Jina Deva, which are impurities corrupting the Samyaktva , by means of mind, speech and body.

Having faith in the form of reality as described by omniscient without having eight kinds of flaws of doubts, fear, desire etc. is Samyaktva Acharan Charitra.

With the elimination of doubts etc. the eight components of Samyaktva are unfolded:

Gatha 7. In the absence of doubts etc. form impurities, the eight Angs (divisions)  of Samyak darshan are revealed namely NihShankit (doubt free), NihKankshit (desire free), NirVichikitsa (aversion free), AmudhDrishti (non-ignorant), Upagoohan ( protective), Sthitikaran ( steadiness), Vatsalya ( affection), and Prabhavana ( glorification).

These eight components are well described in Puranas in the form of stories and it would be better to read from there.

This the form of Samyaktva Acharan Charitra:

Gatha 8. When the belief in Jina Bhagwan is purified with NihShankit etc. qualities and conduct is practiced  with true knowledge then that Samyaktvacharan Charitra is the prime for attainment of Moksha.

Without Samyak darshan one cannot proceed on Moksha Marg hence this is the prime means for Moksha.

Subsequent to it if one adopts Sanyam Acharan Charitra then  he attains Nirvana soon:

Gatha 9. Those Gyanis who are free of ignorance and purified with Samyaktvacharan Charitra; if they are further purified with Sanyamacharan Charitra then they attain Moksha shortly.

After attaining Samyak darshan only, the  practice of Sanyam is meaningful since then one can destroy different kinds of karmas.

Those who are corrupted in conduct of Samyaktva, they cannot attain Moksha in spite of practicing Sanyam:

Gatha 10. Those people who are corrupted from Samyaktacharan charitra and still practice Sanyam, then they are Mithyadrishti and ignorant; hence they cannot attain Moksha.

The characteristics of Samyaktva Acharan are described next:

Gatha 11-12. Samyak Drishti Jiva, adorned with faith form Samyaktva  in Jina Bhagwan without Moha, is recognised with the characteristics of affection, respect, compassion towards charity, glorification of Moksha Marga, protectiveness, steadiness and simplicity.

Primarily the Samyaktva implies absence of Mithyatva karma. However this feature cannot be detected by worldly people. Therefore indirectly it is known by means of indirect characteristics like, compassion towards jivas etc. Such is the Vyavahara of Samyaktvi jiva.

These reasons cause renunciation of Samyaktva:

Gatha 13. Following the path of ignorance and Mithyatva, a person having faith in deluded principles with zeal, spirit and praise towards the same, gives up the SamyakDarshan of the form of faith in Jina Dharma.

Since beginningless time the Jivas have been transmigrating in this world on account of fruition of Mithyatva karma. If per chance due to good fortune he develops faith in the Jina Marg then also due to lack of his resolve, and attraction towards deluded principles he forgoes the same in the company of Mithya Drishti Jivas. The message is that one should avoid their company.

The devotee does not relinquish the Samyaktva and remains zealous :

Gatha 14. The person who is  having faith in right path with knowledge, zeal, spirit, praise and service, does not relinquish the Samyak Darshan of the form of belief in Jina principles.

The one who has realised the nature of self, he automatically has belief, zeal and spirit in Jain faith and then he does not relinquish his faith.

It is preached to discard Agyan, Mithyatva and KuCharitra :

Gatha 15. O Bhavya Jiva! Upon realisation give up Agyan (ignorance), with pure samyak darshan discard Mithyadarshan and upon acceptance of non-violent natured dharma give up Moha inclusive of nature hurtful to jives.

After attainment of Samyak Darshan, Gyan and Charitra, one should keep away from MithyaDarshan, Agyan and KuCharitra.

Preachment continues:

Gatha 16. O Bhavya Jiva! Accept ordination with renunciation of possessions and with the spirit of supreme Sanyam accept supreme Tapa. With Veetrag bhavas, without Moha only, one can enter supreme Dhyan state.

With the ordination in Nirgrantha form with Sanyam only one can detach himself from the world and have Veetrag bhavas. Then only one can practice Dharma Dhyan and Shukla Dhyan and they lead to Keval Gyan.

Out of the ignorance and the influence  of Mithyatva, the Jiva traverses in the path of Mithya Darshan:

Gatha 17. Ignorant Jivas only traverse the deluded trail corrupted with  Agyan and Mithyatva  and manifest in accordance with the fruition of Mithya Darshan and Mithya Gyan.

The ignorant jivas traverse on Mithya Marga on account of fruition of Mithyatva and ignorance hence one should destroy Mithyatva and Agyan.

It is told that with Samyak Darshan Gyan and faith the flaws of Charitra get eliminated:

Gatha 18. When this soul observes the existent form substance by means of Samyak Darshan, knows the dravyas and paryayas by means of Samyak Gyan, believes in the dravya-paryaya natured existent substance by means of Samyaktva, thus manifesting in the form of knowledge, vision and belief, he renunciates the impurities generated in Charitra (conduct) .

The nature of a thing is Dravya-Paryaya existent form which one should realise and believe and conduct accordingly. The paryayas are of two forms , sequential and coexistent. The coexistent are known as qualities while sequential are known as Paryayas. Dravyas are of six kinds namely Jiva, Pudgala, Dharma, Adharma, Akash and Kaal.

Jiva has the qualities of Darshan and Gyan. The sensory knowledge, anger, pride, deceit, greed etc. are forms of Vibhava Paryayas. Realising the nature of different dravyas by means of Jina Agams and having faith in them the conduct gets purified. Without knowledge and faith the conduct does not get purified.

Such samyak darshan , Gyan and Charitra are attained by the Jiva without Moha and with their conduct he attains Moksha soon:

Gatha 19. These three bhavas are Samyak Darshan-Gyan-Charitra as described above. Definitely these belong to Jiva without Moha or Mithyatva. Then this Jiva venerating own quality form, pure darshan gyan natured consciousness destroys karmas in a short while.

With the contemplation of own qualities, the Jiva attains Keval Gyan and Moksha soon.

Next the statement of Samyaktva Acharan charitra is condensed further:

Gatha 20. Practicing the conduct with Samyak Darshan, the patient people attain numerable times and innumerable times Nirjara of karmas which are like a mountain Meru for the worldly people. Thus they destroy the miseries caused by fruition of karmas.

Initially with attainment of Samyaktva the Nirjara of karmas is of innumerable times form. Subsequently till sanyam is attained it is of the numerable times form. Firstly Mithyatva has to be destroyed and then Charitra Moha is destroyed with the nirjara of karmas pertaining to them.

The Sanyam Acharan charitra is described next:

Gatha 21. The conduct of Sanyam is of two kinds- One is Sagaar (with home) and other is Niragaar (without home). The Shravak with possessions practices the Sagaar Charitra while the possession less Muni practices Niragaar Charitra. 

The Sagaar Sanyam Acharan is described next:

Gatha 22. There are eleven divisions of the Shravak practicing partial vows, also known as eleven Pratimas. These are Darshan (faith), Vrita (vows), Samayik (equanimity), Proshadhopavas (fasting on 8^th and 14^th day of each fortnight), Sachitta Tyag (renunciation of raw vegetables), Ratri-Bhukti Tyag (not eating after sunset), Bramhacharya (celibacy), Arambh Tyag (renunciation of all occupational activities), Parigrah Tyag (renunciation of all possessions), Anumati Tyag renunciation of all household activites), Uddishta Tyag (renunciation of specially prepared food).

These are known as eleven  stages of Pratima or vows which are considered to be partial vows in comparison with those practicing Sanyam.

How Sanyam is practiced in these is described as follows:

Gatha 23. Five Anu Vrita (five great vows in partial form), three Guna Vrita (vows for increasing virtues)  and four Shiksha Vrita (vows pertaining to religious instructions) – in this way the twelve practices belong to Sagaar i.e. Sanyam Acharan Charitra of Shravaks.

The form of five Anu Vritas are described next:

Gatha 24. Renunciation of killing of large Trasakaya jiva is non-violence AnuVrita, not speaking coarse untruth is Truth AnuVrita, not stealing others’ wealth is Non Theft AnuVrita , renunciation of other’s women is Celibacy AnuVrita , Limiting possessions and occupation activities is Restricting-Possessions AnuVrita. These  are five kinds of Anu Vritas.

Next three Guna Vritas are described:

Gatha 25. Limiting amount of travel in any direction is the first GunaVrita called DigVrita. Restricting needless activities is AnarthaDanda-second GunaVrita. Restricting Bhog(Food) and Upabhoga (woman, wealth etc.) is Bhogopabhoga-third GunaVrita.

The Guna term  implies assistance to the Anu Vritas since by undertaking them the Anu Vritas become more meaningful and finer. These prepare him for future acceptance of MahaVritas.

The four Shiksha Vritas are described next:

Gatha 26. Adopting equanimity towards all Jiva by renunciation of raga-dwesha is first ShikshaVrita called Samayik. Fasting on 8^th and 14^th day of each fortnight along with avoidance of Pap is second ShikshaVrita called Proshadhopavas. Giving Ahar (food) etc. for Munis and Tyagis (practitioners) is third ShikshaVrita  called Atithi Satkar. Towards the end of life, diminishing the body and passions leading to Samadhi Maran is fourth Shiksha Vrita by name Sallekhana.

The term Shiksha implies teaching the next step of Muni Vritas hence they prepare one for the future.

After elaboration of dharma for Shravaks, the dharma for Yatis is described next:

Gatha 27. In this way the dharmas of Shravak following partial Sanyam were described. Now the complete Sanyam form pure dharma of Yatis will be described.  

Acharya now promises to describe the Sanyam Acharan practiced by Yatis. That Yati Dharma is pure, flawless without an iota of pap acharan, and is complete not partial.

The practices of Yati Dharma are elucidated:

Gatha 28. Overcoming of five senses, five Vritas and their twenty-five Bhavna (attitudes), five Samiti (discipline) and three Gupti constitute the Sanyamacharan Charitra of Niragaar i.e. Munis.

The form of control over the five senses is described next:

Gatha 29. Not having raga-dwesha towards the wanted-unwanted sentient jivas like wife-children etc. and insentient substances like wealth etc. is described as overcoming the five senses.

The Jiva-Ajiva dravyas are sensed by the senses and people consider some of them as desirable hence like them while others not desirable are disliked. But Munis do not entertain such kind of raga-dwesha.

Next the form of five vows is described:

Gatha 30. Absolute renunciation of violence is Ahimsa MahaVrita. Absolute renunciation of untruth is Satya (truth) MahaVrita. Absolute renunciation of theft is Achorya (non-theft) MahaVrita. Absolute renunciation of immorality is Bramhcharya (Celibacy) MahaVrita. Absolute renunciation of possessions is Aparigrah (non-possessions) MahaVrita.

All these five paps are completely renounced in five Maha Vritas.

Why they are called Maha Vritas ? :

Gatha 31. Those which are practiced by all great people, which were practiced by earlier great people, which by themselves are great, since they do not have an iota of pap, therefore  those are called five MahaVritas.

These are practiced by all great people for self purification, therefore these are called as great.

Next the twenty five Bhavna (spirits) of these five Vritas would be described. To begin with the five Bhavna of Ahimsa MahaVrita are told next:

Gatha 32. Keeping the words in check is Vachan (speech) Gupti (restraint). Controlling the mind is Mano Gupti. Walking carefully watching four arms equivalent ground below is Irya Samiti (discipline).   Keeping, taking carefully of Picchika (a form of peacock feather brush) and Kamandal ( a coconut shell water vessel) is Adan-Nikshepan Samiti (discipline). Partaking pure Ahar(food) carefully and properly following procedure is Eishana Samiti. These constitute the five Bhavna (attitudes) of Ahimsa Mahavrita.

Bhavna word implies the attitude which has to be practiced again and again. Here the attitude is to avoid Himsa to ensure practice of Ahimsa Vrita. For this purpose the control of Yogas and performing with Gupti and Samiti ensures basis for Ahimsa Maha Vrita.

The Bhavna for Satya MahaVrita are elaborated next:

Gatha 33. Renunciation of anger, fear, laughter, greed and Mithyatva nature constitute the five Bhavna of second Satya MahaVrita.

The tendency of truthless speech arises out of anger, fear, laughter, greed and Mithyatva of the form of Moha with respect to other dravyas. Hence relinquishment of the same ensure strengthening of Satya MahaVrita.

Next the Bhavna of Achorya MahaVrita are detailed:

Gatha 34. Staying in  unoccupied caves or hollows of trees or  deserted houses, staying without causing obstructions to anyone, not assuming ownership of the place to prevent others to stay,   following proper procedure in accepting food is Aishana Shuddhi, not entering into arguments- these five constitute the five bhavanas of Achorya Mahavrita.

There are two primary activities of Munis, namely staying in Vasatika ( place prepared for Munis to stay) and partaking food. The interaction with people occurs mainly on these two accounts. Munis should stay in such a place which does not belong to anyone and should accept food also which does not have any flaw and these two activities should not be cause for blemishes. These ensure practice of Achorya MahaVrita.

Now the five Bhavna of Bramhacharya MahaVrita are expounded:

Gatha 35. Restraints in observation and recollection of earlier enjoyments with women, not staying in close proximity with them, renunciation of stories pertaining to them, not indulging in adorning the body; these five are Bhavna pertaining to Bramhacharya MahaVrita.

Bramhcharya Vrita is violated due to situations causing sensual awakening. To avoid that the activities which may lead to such situation are prevented.

The five attitudes of Aparigrah MahaVrita are as follows:

Gatha 36. Renunciation of raga-dwesha in the  desirable-undesirable  subjects of five senses in the form of sound, touch, taste, colour, smell are five Bhavna pertaining to Aparigrah MahaVrita.

The subjects of the five senses are touch, taste, smell, colour and sound. If no raga-dwesha is entertained based upon like-dislike of specific subject then the Aparigrah MahaVrita remains firm.

Further five Samitis are described:  

Gatha 37. Walking carefully without Pramad (negligence) observing four arms length ground below is Irya Samiti. Speaking beneficial, limited, sweet words is Bhasha Samiti. Partaking pure food, avoiding flaws and hindrances in the house of noble shravak is Eaishna Samiti. Keeping and taking Shastra, Kamandal ( water vessel), Picchi (peacock feather brush) etc. with proper care is Adan-Nikshepan Samiti. Submitting to nature’s call in clean place devoid of insects, small Jivas is Pratishthapana Samiti. These five Samiti are means for purity of Sanyam, thus has been declared by Jinendra Bhagwan.

Now the form of knowledge is described keeping in mind the form of Nishchaya Charitra:

Gatha 38. The form and the nature of knowledge as described by Jina Bhagwan for explaining to Bhavya Jivas; such knowledge natured soul , O Bhavya, you understand properly.

Different faiths describe the knowledge and its form differently which are incorrect. The form of knowledge as described by Omniscient Veetrag Deva only is true and real which is of the form of soul. Knowing that and remaining stationary within the same without raga-dwesha towards other dravyas is the Nishchaya Charitra. Thus practicing five MahaVritas one should remain immersed in the knowledge form soul is the preachment.

It is told further that those who know in this way are Samyak Gyani:

Gatha 39. The one who understands the difference between Jiva and Ajiva, he is SamyakGyani and devoid of flaws of raga-dwesha – such is the Moksha Marg as declared in Jina order.

The one who realises the difference between Jiva-Ajiva and thus knows the difference between self and others is Samyak Gyani. By renouncing raga-dwesha pertaining to other dravyas and remaining stationary within knowledge one attains Nishchaya Samyak Charitra. This is the path of Moksha Marg. Other faiths have described in imaginary ways which are incorrect.

Thus realising the Moksha Marg, the one who practices the same with faith, he attains Moksha shortly:

Gatha 40. O Bhavya! Know the Darshan-Gyan-Charitra form three qualities with great reverence. After knowing them Yogi Munis attain Nirvana in short while.

The preachment is to follow the Moksha Marg comprising of trio of Samyak Darshan-Gyan-Charitra which is the means for attainment of Moksha for Munis.

Those who remain immersed within the knowledge of the form of Nishchaya Charitra, they occupy the temple of ultimate objective:

Gatha 41. Those people who drink knowledge form water and attain pure and flawless Bhavas, they become Siddha Parameshthis residing in palace of Moksha at the peak of three Loks.

Just as one purifies self with water and resides in a beautiful palace, in the same way the knowledge is like that water to purify the soul from the blemishes of ragas and then they enjoy the stay in the palace of Moksha which is adorned with Siddhas.

Those who lack the quality of knowledge, they do not attain desired objective, therefore to realise the flaws one should know properly:

Gatha 42. Those people who are without knowledge, they cannot acquire their desirable objective. Knowing this O Bhavya Jiva! Know the SamyakGyan properly for recognising qualities and flaws.

Without knowledge, one cannot know the qualities and flaws, nor the venerable and condemnable subjects. Then the desired objective cannot be attained. With Samyak Gyan only the qualities and flaws are realised. Without Samyak Gyan one does not know what is venerable and what should be discarded, without which the Samyak Charitra cannot be practiced. Hence knowledge is said to be more important than Charitra.

Those who adopt Charitra after attaining Samyak Gyan , they shortly attain supreme bliss.

Gatha 43. The person who is Gyani, accompanied with quality of conduct, he does not desire other substances in the soul i.e. he does not entertain raga-dwesha in other dravyas. Shortly he attains incomparable bliss, know this for sure.

Realising what is venerable and what is discardable, one can practice Sanyam without getting attracted towards other dravyas and therefore he attains supreme bliss shortly.

The subject of Charitra is now being concluded:

Gatha 44. In this way Acharya has preached in brief two types of conducts namely Samyaktvacharan and Sanyamacharan which are the supports for Samyaktva and Sanyam, as reflected in the knowledge of Veetrag Deva.

Acharya has described in brief the two kinds of Charitra practiced by the Shravaks and Munis. Now it is preached to practice them and its results are described:

Gatha 45. Acharya says, O Bhavya Jivas! We have revealed this Charitra Pahud which you should contemplate with pure Bhavas so that you may not take birth in the world again preventing transmigration in four Gatis, i.e. attain Moksha.

The preachment is to read, discuss, practice the Charitra Pahud so as to attain Nirvana getting rid of four Gati form world. Hence those who desire salvation should follow it.

Continued……

Ashta Pahud….02

 

2   Sutra Pahud 

Firstly Acharya KundaKunda describes the importance of glorious Sutra:

Gatha 1. Preached by Arihant Deva, composed very well by Ganadhara Devas are the Sutras. With such Sutras only Munis practice the objective of indestructible Moksha by knowing and understanding it.

Spoken by Arihant Deva and written in word form by Ganadhar Devas are the Sutras. Knowing and understanding the meaning of such Sutras, the Munis practice for Moksha. The Sutras created by other householders of other faiths do not serve the objective.

Those who practice the Moksha Marga realising the meaning of the Sutras as per the traditions of the Acharyas, they are Bhavya Jivas:

Gatha 2. In the twelve Ang form Dwadashang sutras preached by Omniscient, whatever has been described in the tradition of Acharyas in the two forms of words and its meaning, knowing them, whoever engages himself in Moksha Marga, such Bhavya Jiva is blessed, worthy of attaining Moksha.

Somebody may ask that the Sutras spoken by Arihant and created by Ganadhar Deva in Dwadashang form are not available at present times then how does one practice Moksha Marga? It is answered here. The preachment of Ganadhar Devas is known by Acharyas in their traditional chain wherein the Sutras have been passed on from generations to generations. Knowing their words and meanings, those who practice Moksha Marga is Bhavya eligible for Moksha.

Those who are expert in Sutras , they destroy the worldly existence:

Gatha 3. The person who is smart in knowing the Sutra(thread), he can destroy the world (by not taking birth again). Just as a needle without thread gets lost, and a needle with thread does not get lost.

Here an analogy of thread and needle is given. A needle can get lost without thread but needle with thread does not get destroyed. In the same way those who know the Sutras can end the rebirths in this world.

The same example is continued further:

Gatha 4. Just as a needle by itself gets lost and a needle  with thread does not get lost, in the same way own soul is not detectable with senses but with the knowledge of Dwadashang Sutras, by experiencing own soul directly, it does not get destroyed  but by revealing itself he can   destroy the world ( by not taking birth again).  

Even though soul is not seen by the senses, the knower of the Sutras can experience the soul directly and thus he can destroy the worldly existence. Therefore the analogy of needle is appropriate.

What is the meaning implied in Sutras? –

Gatha 5. The person who understand the meaning of the Jinendra preached Sutras, wherein several kinds of substances Jiva Ajiva etc. are described and within them what is venerable and what is discardable such forms of Jiva and pudgala have been told; such person is Samyak Drishti in reality.

Further it is told that the Sutra preached by Jina is of two kinds namely Vyavahara and Nishchaya forms. Knowing them the Yogi attains bliss by remaining in Shuddha Bhava:

Gatha 6. Knowing the  Sutras which have been preached by Jinendra Bhagwan, in Vyavahara forms and Nishchaya forms, Yogi attains indestructible bliss by destroying karmas of the form of dravya karmas, bhava karmas and no karmas.

Scriptures have been divided into two parts namely Agam and Adhyatma. The Agams describe all the substances in general and specific forms while Adhyatma  deals with soul only. Now the general description of substances is subject of Nishchaya Naya while differentiation in various forms is a subject of Vyavahara naya.

Thus knowing the form of reality from various aspects and contemplating upon the true nature of the self, the Yogi destroys karmas of the three kinds, thereby attaining permanent bliss.

Those who  understand the Sutras in corrupted form, should be known as Mithyadrishtri:

Gatha 7. The person who is devoid of the state and meaning of the Sutra, he is Mithyadrishti. (One cannot be Muni with clothes).  Hence those who are clothed, should not be offered ‘Ahara daan’ in hands even as a joke.

The form of Muni has been described as Digamber in the Sutra which is quite clear. If someone with clothes calls himself Muni, then he is Mithyadrishti only. Even as a joke it is not right to offer food in hands bowl in the form of Ahar Daan.

Even if the one who is corrupted from Jina Sutra has the status of Hari or Har, he cannot attain Moksha:

Gatha 8. If a person is corrupted from the meaning of the Sutra, then even if he is ordained with several blessings having the form of Hari (Narayan) or Har (Rudra), still he cannot attain Moksha. He may get birth in heavens due to punyas earned with charity, pooja etc. but still he wanders in the world by taking crores of births. Thus has been told in Jina Agam.

Here example is quoted of Hari and Har who in spite of having high status cannot attain Moksha in clothed state. This negates the belief of Shwetambers who believe that householder can also attain Moksha in clothed form.

Those who have deviated from Jina Sutras, they wander promiscuously being Mithyadrishti:

Gatha 9. The Muni who practices conduct fearlessly like a great lion and is equipped with several Tapa etc. form activities, who is adorned with the weightage of being Guru of the disciples, but who manifests carelessly without following Jina Sutras; he is a Papi Mithyadrishti.

Although someone may be leader and called as Guru due to his activities of Tapa etc. but if he is deviated from Jina Sutras and is promiscuous then he is Mithyadristhi only.

The Moksha Marg as preached in Jina Sutra is as follows:

Gatha 10. The preachment of adopting Digamber attire without clothes and taking food in hands form bowl by supremely great Jinendra Deva is incomparable Moksha Marga. All others are Mithya (false)  Marga (trail).

People adopting different kinds of attire with clothes of grass, leaves, skins, jute etc. believe themselves to be Moksha Margi but they are all false trails and not as per Jina Sutras.

The Digamber Moksha Marg is as follows:

Gatha 11. The one who is adorned with all the forms of Sanyam (restraints) , who  is detached from all types of possessions and is free of flaws (causing hurt to others etc.); he alone is worthy of obeisance in this Lok of Deva, Asura and Manushya.

All other attires are hypocritical and are not worthy of veneration.

Their activities are described further:

Gatha 12. Those Munis who in spite of having hundreds of powers, tolerate twenty two types of hardships and are experts in carrying out Nirjara in the form of destruction of karmas; those Sadhus are worthy of obeisance.

Those Sadhus have enormous powers who tolerate twenty two types of hardships of hunger, thirst etc.; they carry out Nirjara of their Karmas and are venerable.

Those who are clothed and are not Digamber but are adorned with Samyak Darshan, they should be offered Icchakar:

Gatha 13. Lingis (postures) other than Digamber (naked state) posture who have the attire of highest Shravak , who are accompanied with Samyak darshan and Samyak Gyan and keep only clothes as possessions, they are worthy of offering Icchakar ( I wish to be the same).

Those having Samyak Darshan and are Shravak of high order and clothed should be offered “Icchami” which implies that I wish to be the same.

The form of Shravak who should be offered Icchakar is further described:

Gatha 14. The person who knowing and understanding the Jina Sutra, understands the prime meaning of the term ‘Icchakar’, having Samyak darshan and adopting Pratima ( vows) of Shravak renounces all activities hurtful to other Jivas, he attains pleasures of heavens in future births.   

Such Shravak is of high order who has given up all activities hurtful to different Jiva forms. He is  offered Icchakar.

The one who does not understand the meaning of Icchakar and follows other religion, does not attain the goal:

Gatha 15. The prime meaning of the term ‘Icchakar’ is desiring own soul with  the understanding of the nature of own soul. If a person practices all Dharma practices and if he does not know own soul, then he cannot get Moksha. He is said to be a resident of the world.

The main implication of the term Icchakar is desiring own soul hence if someone does not have Samyaktva of the form of desiring own self, then he does not have the right conduct for attaining Moksha.

This is further elaborated:

Gatha 16. For this reason O Bhavya Jivas! Realise the nature of soul by means of mind, speech and body. Since the reason by which Moksha is attained should be understood with all efforts.

One should pay attention to the means of Moksha only. What is the use of other preachments?

The form of Muni knowing Jina Sutra is again described:

Gatha 17. In Jain scriptures, the Sadhus are not said to keep possessions even equivalent to the tip of the hair. They partake Prasuk (sterilized) food given by others  in the bowl made with hands, once a day and only at one place.

The Munis take food only once a day given by others in the bowl of hands. They don’t have any possessions.

The harm of having possessions is  highlighted:

Gatha 18. The Muni is in naked Digamber state like a new-born child and he does not accept possessions even equivalent to skin of sesame seed. If he does accept some possessions then as a result he would take birth  in Nigod.

By definition the Muni is in new born state called Nirgranth (having no possessions). If he still keeps some possessions then he is Mithyadrishti which would accrue bondage of birth in Nigod state.

The same is explained further:

Gatha 19. The faith in which the Ling (attire) permits accepting some amount of possessions, that faith  is condemnable. In Jina Agam (scriptures) only possessionless have been  called as flawless Muni.

In the imaginary sutras of Shwetambers, certain possessions are permitted which are condemnable. In Jina Sutras only possessionless is fault free Muni.

The form of venerable Muni is described:

Gatha 20. The Muni who is adorned with five Maha-Vritas (great vows) and three Guptis ( restraints), he alone is Sanyami ( with abstinence). That alone is possession free Moksha Marga. He alone is worthy of offering obeisance.

The five great vows are that of non violence, truth, non-stealing, celibacy and non-possessions. The three Guptis are control of mind, speech and body. These only are qualities of Sanyami who can be venerated.

Besides the form of Muni the second form is that of supreme Shravak described as follows: 

Gatha 21. The second attire is said to be that of supreme Shravak  who is practitioner of eleventh order of Pratima ( vows). He partakes food in hands bowl or pot given in the form of alms. Practices Bhasha Samiti (speech control) with beneficial words or keeps quiet.

Besides the form of Muni the next form is that of supreme Shravak who is practitioner of eleventh order of vows. He is clothed in a loin cloth only and takes food either in hands or pot, which is given in alms. He either keeps quiet or speeks very little following Vachan Samiti. This is the second form.

The third Ling is that of women:

Gatha 22. The third attire is told to be that of women  in the form of Aryika. Aryika or Chhullika wear one cloth and partake food once a day clothed only.

Either Aryika or Kshullika both take food once a day and remain clothed.

Further it is emphasized that with clothes there is no Moksha. The Moksha Marg implies nakedness:

Gatha 23. Jin order has declared that even Tirthankara, if he is wearing clothes cannot attain salvation in homely state. Only naked state is Moksha Marga and all other Lings (attires) are false trails.

The Shwetambers believe that Moksha can be attained with clothes. This is delusion and not as per Jina order.

The reason why women are not ordained is explained:

Gatha 24. The Yoni, breasts, navel, arm pits etc. of women are  said to be birth place of sookshma Jivas. Hence they cannot be ordained with vows of Maha Vrita. Only in formal sense they are said to practice Maha Vrita.

Since their body is birth place of different sookshma Jivas, hence they cannot follow Maha Vrita. Only in Vyavahara they follow Maha Vrita.

Further it is said that if woman has right belief then she is flawless:

Gatha 25. If some woman is having right faith and belief in Jina order then she is also said to be follower of the path. She can practice rigorous conduct with Tapa and become free of Pap.

It is conceded that women can practice tapa and with Samyaktva they can be free of pap and attain heavens. They are praiseworthy but they cannot attain Moksha with body of women.

It is told that women cannot attain Dhyan completely:

Gatha 26. The minds of the women are not pure and by nature their manifestations are weak. Further they have monthly periods also. For this reason women cannot have doubt free Dhyan and hence they cannot attain Moksha also.

Dhyan requires pure mind with strong manifestations without doubts. The women cannot have all these three qualities hence they cannot accomplish Dhyan completely without which Moksha cannot be attained. Shwetambers claim so but that is delusion.

The sutra Pahud is now concluded and the means for happiness is revealed:

Gatha 27. Those Munis who accept a very small quantity of food, just as a person uses water from the ocean for washing clothes only, who have overcome all the desires, their miseries are over.

Those who are satisfied only are happy. Since Munis do not have any desires therefore they are supremely happy. This is the result of belief in Jina Sutra.

Continued…..

Ashta Pahud (Eight Treatises) ….01

 

                                                                           Preface

Ashta Pahud is a compilation of eight of the Pahuds or presentations of Shri Kunda Kundacharya. Even Samaysar is known as Samay Pahud which is a presentation on pure soul. However Ashta Pahud is more of a compilation of different Sutras or directions pertaining to eight of the subjects . Overall written in 502 gathas, this creation directs one to be aware of the right conduct to be followed in respect of different subjects. These subjects are Darshan (right belief), Sutra (right path), Charitra ( right conduct), Bodh ( forms of temple, sadhu etc.) Bhava ( right spirit), Moksha ( means and the form of Moksha), Ling ( attire and attitude of Sadhu), Sheel ( morality). Thus we find that these sutras provide a wealth of knowledge on how a follower of the Jaina path is expected to behave, perform, conduct and practice. Quite a few of them are popularly quoted to provide guidance for the followers.

The gathas by themselves are simple and easy to understand. However they have not been translated word by word. Essential meaning is also incorporated in the Gathas. There are a lot of words related to conduct which have not been translated for want of suitable English word. It is better to understand them as Hindi words only. A brief explanation is provided wherever required.

1         Darshan Pahud

 

Gatha 1. Acharya says that offering obeisance to first Tirthankara Shri Rishabh Deva and last Tirthankara Vardhaman, I shall state the path of philosophy in brief in proper order.

The root of dharma is darshan (belief) therefore those who are devoid of darshan should not be venerated :

Gatha 2. Shri Jinendra Bhagwan has preached the dharma having the roots of darshan for the benefit of Ganadhar etc. disciples. Therefore O Bhavyas ! Listen to that dharma having the roots of darshan and do not offer obeisance to those who are devoid of Samyak Darshan.

Just as a tree without root cannot have trunk, branches, flowers and fruits; in the same way those who do not have darshan cannot have dharma.

Now it is told that without internal Samyak Darshan, external conduct does not lead to Nirvana:

Gatha 3. Those who are corrupted in Samyak Darshan, they are corrupt only. Since those whose Samyak Darshan is destroyed, do not attain Moksha. Those who have lost their quality of Charitra (conduct) but have not lost Samyak Darshan, they can regain Charitra and attain Moksha but those who have lost Samyak Darshan can never attain Moksha.

If the branches of a tree are cut, but the roots are intact, then branches would grow again soon and it would yield fruits. But if the roots are lost then the branches cannot sustain. In the same way the root of dharma should be known to be Darshan.

Those who are corrupted in Samyak Darshan and have wide knowledge of scriptures; they still wander in the endless world. Thus Darshan is more relevant than Gyan:

Gatha 4. Those who have not acquired the jewel in the form of Samyak Darshan, in spite of knowing different kind of scriptures, without practicing four types of Aradhana (adorations), they keep wandering in this four Gatis form world.

In spite of being expert in literature and scriptures, without having darshan, they wander in the four gati form endless world. The knowledge without Samyak darshan is not recognised as Aradhana.

Those who practice tapa but do not have Samyaktva, they do not realise themselves:

Gatha 5. Those who are devoid of Samyaktva (right belief), even if they practice rigorous Tapa for thousand crore years, even then they cannot attain jewel trio ( samyak darshan-gyan-charitra).

Here the term thousand crores just signifies endless duration.

Now it is told that along with Samyaktva, all activities are successful:

Gatha 6. Those people who are attaining enhancement of their qualities of Samyaktva, Gyan, darshan, bala ( power), Veerya ( strength) etc. and are devoid of the impure Pap of this KaliYuga (fifth period of time) , in a short while only they would attain highest knowledge i.e. they would become omniscient.

In this fifth period of time, on account of deviousness of the people the true path has been distorted. However those Jivas who are unaffected by it and follow the Jina Marg with right belief and knowledge without hiding their capabilities, they attain Moksha shortly.

The stream of water of the form of Samykatva does not permit karma dust to adhere to the soul:

Gatha 7. The person in whose heart  Samyaktva form stream is always continuously flowing, there the obscuration due to karma dust does not take place and  previously bonded karma  dust also gets washed away.

The person having Samyaktva does not have ownership of the raga etc. form bhavas generated due to fruition of karmas, hence he does not gather karma dust, just as a stream of water prevents gathering of dust. Further he does not accrue future bondage.

Those who are corrupted in Darshan, they are corrupted in Gyan-Charitra also. They themselves are anyway corrupted, they corrupt others also:

Gatha 8. Those people who are devoid of all the qualities of Darshan, Gyan and Charitra, they are completely corrupted. With their preachment they corrupt others also.

Those who do not have Darshan-Gyan-Charitra, they are autocratic without restraints hence with their preachment they corrupt others therefore  one should avoid their company.

Not only they are corrupt, they blame other Dharmatma also as being corrupt:

Gatha 9. If some Dharmatma person has acquired the qualities of Sanyam (restraint), Tapa (penance), Niyam ( discipline) and Yoga etc., then finding flaws with his qualities, other Papi persons who themselves are corrupted, wish to corrupt other Dharmatmas  also. 

If some Dharmatma is practicing dharma with Sanyam, Tapa, Niyam and Yoga etc., the other Papi people find faults with him and blame him for corruption. Hence one should avoid their company.

The one who is corrupted in Darshan is corrupt in the roots hence he cannot sustain fruits:

Gatha 10. Just as with the destruction of roots of a tree, its branches, leaves, fruits and flowers etc. do not grow, in the same way for the person who is devoid of the belief in Jain principles and whose primary dharma has been destroyed, he never can attain Moksha form results.

Just as a tree without roots cannot flourish and yield flowers or fruits, in the same way a person without darshan, even though he has adopted the attire of Muni and carries out all external activities accordingly, without realistic realisation of the soul cannot attain Moksha.

The Jina Darshan only is the primary Moksha Marg:

Gatha 11. Just as from the roots of a tree, large trunk is generated having lots of qualities of branches, leaves, fruits, flowers etc., in the same way the root cause of Moksha Marga is belief in Jina dharma – thus has been told by Ganadhar Devas.

Here the Jina Dharma with 28 primary qualities is being stressed which a Muni follows without any blemish. Those who are corrupted from it , they are corrupted from the original path and cannot attain Moksha.

Those who are corrupted from Samyak Darshan and desire other Samyak Drishtis to offer them obeisance, they  accrue poor Gatis :

Gatha 12. Those Mithyadrishti people who make Samyakdrishti Jivas to bow in their feet, are born as mute and lame in future births. For them to attain jewel trio in future  is extremely difficult.

Those MithyaDrishtis who desire other Samyak Drishtis to offer them obeisance, they have strong Mithyatva  with the result that they would be born as lame and mute i.e. they would take birth as one sensed Jiva in Nigod. It would take infinite period to come out of it to attain five sensed state.

Those who offer obeisance to people corrupted from darshan also become like them:

Gatha 13. Those people who are adorned with Darshan and  knowing the people corrupted from darshan as Mithyadrishti, still offer obeisance to them out of fear, shame or status, then they too do not attain jewel trio for supporting pap and thus they too are MithyaDrishti.

If one offers obeisance to MithyaDrishti out of fear, shame or his status, then he is endorsing Mithyatva, then he himself cannot be Samyak Drishti.

 The form of true Darshan is described:

Gatha 14. Where both internal and external possessions are renounced, Sanyam (restraints) is practiced with pure mind, speech and body, the knowledge is not corrupted in the sense of doing, getting done or endorsing the deed, the food is partaken in standing posture; darshan in the form of such body is worthy of adoration.

Here the idol of Darshan is described wherein the external attire is pure and internal bhavas are also purified. Such a form is worthy of obeisance, other hypocritical forms  should not be venerated.

Samyak Darshan only decides what is good and what is bad:

Gatha 15. Samyak Darshan leads to Samyak Gyan and with Samyak Gyan the form of all the substances is known in reality and with the knowledge of substances the Jiva starts recognising his own good or bad.

With Samyak Darshan only the real nature of substances is realised and then only one knows what is beneficial or harmful for him. Thus for realising the true path, Samyak Darshan only is the primary means.

What is the consequence of knowing good or bad:

Gatha 16. Identifying the paths of benevolence and harmful nature, the person destroys the Mithyatva nature and embraces the Samyaktva nature. With the benefit of Samyaktva only, attaining Tirthankara etc. such glories he attains Nirvana in the end.

Realising the right and the wrong path, the Mithyatva nature is discarded and it is transformed into Samyaktva nature. With the accrual of punya bondage, subsequently he attains status of Tirthankara etc. and attains Moksha.

Such Samyaktva is attained by means of the words of Jina hence they are the ones causing removal of miseries:

Gatha 17. The words of Jin Bhagwan are medicine for negating the  sensual desires. Further they are like nectar for curing   diseases of birth, death, old age etc. and destruction of all miseries.

In this world all jivas engage in sensual subjects resulting in karma bondage which causes the birth-death-old age etc. form of miseries. With the consumption of medicine in the form of words of Jina, the desires are eliminated and karma bondage gets destroyed leading to end of worldly miseries. Hence one should adopt Jina words as nectar.

How many forms of attires are accepted in Darshan as per the words of Jina?:

Gatha 18. Jina order has declared only three attires. The first is Nirgranth Ling ( naked form), same as that  of Jinendra Deva. The second is that of supreme Shravak and third is that of Aryika (women). There is no fourth attire other than these.

The attire is known as Ling, which as per the dictates of Jina Darshan are only of three forms. One is same as that of Jina Deva, second is that of eleventh Pratima (vows) holder Shravak and third is that of women in Aryika form. No other Ling is accepted.

With such external Ling, the internal belief should also be commensurate with that,  for the Samyak Drishti:

Gatha 19. Six dravyas, Nine Padarthas, Five Astikayas and Seven Tatvas have been described in Jain scriptures. Those who have right faith in them should be known to be Samyak Drishti.

Beliefs in the forms of six Dravyas (Jiva, Pudgala, Dharma, Adharma, Akash, Kaal), nine Padarthas ( Jiva, Ajiva, Asrava, Bandh, Samvar, Nirjara, Moksha, Punya and Pap) , five astikayaas ( five dravyas without kaal), seven tatvas ( seven Padarthas without punya, pap) is Samyak Darshan.

Further Samyaktva is of two kinds in the form of  Vyavahara and Nishchaya :

Gatha 20. Jinendra Bhagwan has told the belief in Jivas etc. form seven Tatvas to be Vyavahara Samyak darshan. Faith in only pure soul is Nishchaya Samyak darshan.

Belief in the words of Jina as described in Gatha 19^th is described as Vyavahara Samyaktva while belief, experience, interest and conduct in own nature of soul is Nishchaya Samyaktva. Thus Samyaktva is not different from own soul and in reality the manifestation of soul only.

Thus Samyak Darshan alone is essence of all qualities which should be adopted:

Gatha 21. In this way the Samyak darshan described by Jina Bhagwan is the supreme jewel out of jewel-trio and the first step towards the Moksha palace. Hence O Bhavya Jivas ! Accept this Samyak darshan with internal adoration.

Acharya says that adopt this Samyak Darshan with internal spirit and not with external pretensions. The internal adoration only is cause for Moksha.

The one who has faith, he only attains Samyaktva:

Gatha 22. To whatever extent the capability to accept Charitra (conduct) is there, it should be adopted and rest should be venerated. This is so since Jina Bhagwan has told the one having veneration to be having Samyak Darshan.

Ideally when one realises the nature of the world and all other dravyas then he should become Muni and follow the requisite conduct. However due to fruition of Charitra Mohaniya karma, this may not be possible. Then one should follow to the extent possible and rest he should venerate.

Those who are stationary within such Darshan-Gyan-Charitra , they are venerable:

Gatha 23. Those who are completely immersed in darshan, gyan, charitra, tapa and Vinay (respect); who venerate the Ganadhar etc. Acharyas, practitioners of Aradhanas (veneration); they alone are worthy of respect.

Those who are corrupted in respect of Darshan etc. and do not pay respect to the followers out of jealousy etc., they are not worthy of respect.

Those who notice the Digamber form ( new born attire) but do not pay respect out of jealous instincts, are Mithya Drishti only:

Gatha 24. Those who do not offer salutations out of envy to the Digamber(naked) form of Jinendra Bhagwan, even if they are  practicing Sanyam, they are Mithya Drishti only.

Those who notice the new-born attire of Munis but do not offer salutations, then it implies that they do not have respect and interest towards the same. This indicates Mithyatva only.

The same is strengthened further next:

Gatha 25. In spite of observing the form of Jineshwara which is adorned  with morality and is worshipped by Devas, those who pretend to be important, they too are devoid of Samyaktva.

Even the Devas bow in the feet of such Digamber form with respect and in spite of observing them if they do not offer salutations due to jealous instincts, then they lack Samyaktva only.

It is told that Asanyami should not be offered salutations:

Gatha 26. Asanyami ( one without restraints) should not be offered salutations and the one adopting externally naked form but is devoid of Bhava form Sanyam also should not be offered salutations. Both of them are devoid of Sanyam and hence are equal.

The householder is anyway Asanyami, but even the one who has naked external attire but lacks the Bhava Sanyam then he too is declared as Asanyami and both should not be offered salutations.

A question is asked that one cannot know the internal Bhavas then how should one proceed? The answer is that in the beginning on observing the external form one can offer salutations till one could detect the true nature. Then he should not offer salutations.

The same meaning is strengthened further:

Gatha 27. No body offers salutations to the body as well as superior kula (family) and caste. Without having qualities of Samyak darshan etc. nobody offers salutations, since without these qualities one cannot be Muni or Shravak.

Those without qualities are not venerated. Just with handsome body, superior kula or caste, one is not venerable. In Moksha Marg the Darshan-Gyan-Charitra qualities only are venerable.

Those who are engaged in Tapa etc., I offer salutations to them:

Gatha 28. (Acharya Kunda Kunda says) I offer obeisance to Sadhus practicing Tapa, their morality, their qualities, Bramhacharya (celibacy) with shuddha bhava adorned with Samyaktva. Since with those qualities of theirs i.e. Shuddha bhava adorned with Samyaktva leads to Moksha, the main objective.

Earlier it was told that qualities and not the body is  worthy of offering obeisance, now those qualities are venerated. Here qualities indicate the primary qualities while morality etc. are secondary qualities. The Bramhacharya represents the immersion in own soul nature.

To a doubt if Tirthankara with several glories like samosharan etc. are venerable or not, it is told next that those glories are a result of greatness of Tapa performed with Samyaktva:

Gatha 29. Who is adorned with sixty four Chamaras (flywhisk), thirty four excellences, always preaching for the benefit of mankind and cause for destruction of karmas, such Tirthankara supreme Deva is worthy of offering obeisance.

The Samosharan etc. glories are created by Indra etc. form devotees and Tirthankara is detached with respect to  all of them. Hence due to his qualities he is venerable.

Who is eligible for Moksha? :

Gatha 30. With the comibination of four qualities of Gyan, darshan, tapa and charitra, the  sanyam is attained and with that only Moksha is attained. Thus it has been told in Jina order.

Further the sequential importance of these qualities are described:

Gatha 31. For the mankind, Gyan is paramount and more than Gyan, Samyak darshan is paramount. Since with Samyaktva only the Gyan becomes Samyak gyan and Charitra becomes Samyak Charitra. With Charitra only Nirvana is attained.

Charitra leads to Nirvana and Charitra is  real only with knowledge which itself is true when Samyaktva is present. Hence firstly Samyaktva is essential and then Gyan and Charitra are meaningful. Although Gyan enables knowing things hence knowledge is also essential but without Samyaktva it is not said to be meaningful. Know this.

Same is strengthened further next:

Gatha 32. With the combination of Gyan, darshan, performing Tapa with samyktva  and Charitra, these four only, Jivas have attained Siddhahood. There is no doubt about it.

Those who have attained Siddhahood is only with the combination of Samyaktva, Gyan, Charitra and Tapa; there is no doubt about it.

The jewel of the form of Samyaktva is invaluable, which is venerated by Devas and Asuras both:

Gatha 33. Jivas acquire the tradition of benediction i.e. state of Tirthankara by means of pure Samyaktva. Therefore the Samyak darshan form jewel is worshipped by Devas, Asuras, mankind all in this Lok.

With absolute purity of Samyaktva i.e. without impurities of twenty five kinds, the state of Tirthankara benedictory to mankind is attained. Hence such Samyaktva form jewel is worshipped by all jivas of the lok i.e. Devas, Asuras and humans all.

Those who attain human form having superior Gotra and then with Samyktva attain Moksha; all this is the glory of Samyaktva only:

Gatha 34. This Jiva after acquiring human form with high gotra (family) and then attaining Samyak darshan attains indestructible pleasure form Keval Gyan and subsequently Moksha.

All this represents glory of Samyaktva.

To a question that with Samyaktva they attain Moksha immediately or they stay for sometime also? This is answered as follows:

Gatha 35. After attaining Keval Gyan, having 1008 characteristics and 34 excellences, so long as Jinendra Bhagwan traverses  in this Lok, for that long his image along with body is referred to as Sthavar Pratima.

So long as Tirthankara continue to traverse in the world for addressing the Jivas for their benefit, he is said to be Sthavar Pratima. Later after Moksha the same is installed for worshipping in the form of metal or stone.

Destroying the karmas he attains Moksha:

Gatha 36. Destroying all the karmas appropriately by means of twelve kinds of tapa, discarding the body with disdain, he attains the state beyond which there is no other state i.e. Nirvana.

After Nirvana, within one samaya he traverses to  the peak of the Lok and then stay there forever.

Thus in this Pahud the importance of Samyak Darshan has been described.

Continued…..