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…..