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 8th and 14th 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 8th and 14th 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……
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