Ashta Pahud… 08

 

First relinquishing Mithyatva etc. form blemishes one should first become naked from aspect of bhava and then only become Dravya Muni:

Gatha 73. Discarding the flaws of Mithyatva etc. the Muni firstly become naked internally with pure bhavas and then adopts external Ling as per the Jina order.

Muni  with corrupted bhavas is subject of laughter hence the Jina order dictates that one should first attain purity of bhavas and then only reveal external Muni state.

Pure bhavas only are the means for Swarga Moksha while corrupted bhavas are the means for worldly stay:

Gatha 74. The pure bhavas only enable attainment of swarga, Moksha etc. form pleasures. The Muni without bhavas is corrupt minded with karma form impurities, suitable for Tiryanch gati and is Papatma (inauspicious soul).

The one with corrupted Bhavas land in Tiryanch Gati.

Next the glory of Bhava is described:

Gatha 75. With supreme bhavas, Jiva attains wealth of Chakravarthy etc.  kings which is worshipped by Vidhyadhar, Deva and Manushya etc with folded hands , besides attaining jewel trio also.

The divisions of Bhavas are narrated next:

Gatha 76. Bhavas should be known to be of three kinds- Shubha, ashubha and shuddha. Out of these the ArtDhyan (painful contemplations) and Raudra Dhyan (cruel contemplations) are ashubha and dharma dhyan is Shubha. Thus has been told by Jinendra deva.

Further:

Gatha 77.  Pure natured soul remains within the soul, such is the shuddha bhava. Knowing these three one should adopt the one benedictory to the self. Thus has been told by Jinendra Deva.

The Raudra and Art Dhyan are ashubha and should be discarded. Dharma Dhyan is Shubha, so is venerable in some aspect being provider of low passions form pure bhavas. The shuddha bhava is really venerable being of the nature of soul. Hence one should discard the ashubha and adopt the Shuddha.

The glory of Jina order is described:

Gatha 78. The Jiva who has destroyed pride form passions completely as well as Mithyatva caused by the fruition of Moha bhava, who is thus having equanimity in his heart without raga-dwesha; such Jiva attains jewel trio form Moksha Marg which is the essence of three loks in the Jina order.

The nature of Mithyatva and Kashaya bhavas are described in other faiths unrealistically. The true exposition is in Jina order only. The absence of these bhavas only leads to Moksha Marg.

It is told that in Jina order such a Muni only accrues Tirthankara karma:

Gatha 79. Detached from the subjects of five senses, with the contemplations of  Solah-Karan Bhavna ( 16 cause form contemplations) the Muni shortly accrues bondage of Tirthankara Prakriti.

This is the glory of the bhavas. Sixteen kinds of bhavas contemplated by one with complete detachment towards sensual subjects lead him to accrue bondage of Tirthankara naam karma, enjoying which one attains Moksha. Out of them Samyak Darshan is paramount without which the remaining fifteen bhavas are meaningless.

Now the conduct conducive for purity of bhava is described:

Gatha 80. O great Muni! You conduct the twelve kinds of Tapa and thirteen kinds of activities with mind-speech-body keeping the mind form elephant under control with knowledge form elephant goad.

The mind is like an elephant which keeps going out of control. With the goad of the form of Tapa form activities only he can be kept in check. Twelve forms of Tapas are there with six internal and six  external kind besides thirteen types of activities which should be followed.

Now the general form of Jina Ling in Dravya-Bhava form is narrated:

Gatha 81. Where five kinds of clothes of silk, wool, cotton, skin and leather are discarded and the bed is on the ground, two types of samyam(restraints) of senses and lives is performed, the food is taken in the form of alms and firstly the pure nature of soul is contemplated upon; such is the form of JinaLing without having internal and external impurities.

Five kind of clothes are described. The implication is that all kinds are relinquished. Food is taken in alms form avoiding 46 types of anomalies. Sanyamis practiced to protect six kaya form jivas besides controlling mind and five senses. This is the true form of Bhava Ling.

The glory of Jina Dharma is described:

Gatha 82. Just as diamond is supreme amongst all the jewels and Sandal is supreme amongst all the trees, in the same way Jina dharma is supreme amongst all the dharmas which destroys the worldly transmigration. O Muni! You contemplate of that supreme Jina dharma.

Dharma is preached by all faiths in different ways but on examination Jina dharma only leads to Moksha. All others are means for traversing in the world.

The disciple enquires the form of Jina dharma which is answered here:

Gatha 83. Jina Bhagwan has told in Jina order that performing pooja etc. dharma activities with fasting is punya only while manifestations of the soul without Moha and perturbations of mind is Dharma.

Many people believe that Jina dharma is pooja etc. form activities and fasting but it is not so. Jina Bhagwan has described these activities as punya which result in attainment of swarga etc. It is really the manifestation of soul devoid of Moha or perturbations which is dharma. The Shubha manifestations are called dharma only in vyavahara sense.

It is told that those who believe punya only as dharma, they acquire enjoyments but cannot destroy karmas:

Gatha 84. The person who believes punya activities  to be dharma i.e. believes them to be means for Moksha and therefore is attached to them and conducts accordingly ; his punya is means for future enjoyments (of swarga etc.) but not the means for destruction of karmas. By punyas one cannot attain Samvar, Nirjara of karmas.

The dharma of the form of nature of soul only is means for Moksha:

Gatha 85. The soul which immerses within the soul relinquishing all the blemishes of raga-dwesha, that only  is dharma and is the means for getting across the worldly ocean-thus has been told by Jinendra Deva.

It is reiterated here that the manifestations of soul devoid of Moha  and  passions only are dharma and by such dharma only one traverses across the worldly ocean.

It is further reiterated that those who do not engage within the soul and conduct only in punya form, they cannot attain the objective:

Gatha 86. The person who does not contemplate of the nature of the soul and indulges in the punya activities of pooja, charity etc., even then he can not attain Moksha. He has been declared as worldly only.

Without engaging in the dharma of the soul the conducts of punya etc. do not lead to Moksha and one remains in the world only. Some times he may go to swarga but there also engaging in enjoyments he takes birth in Ekendriya jivas and thus the worldly cycle continues.

Therefore know your own soul and contemplate of the same:

Gatha 87. For this reason  have reverential belief in your soul with mind, speech and body. Realise  that soul with efforts so that you can attain Moksha.

All efforts should be made to know your own soul which leads to Moksha. This is the only preachment for Bhavya Jivas.

Further it is told that without external violence, with impure bhavas alone the Tandul fish went to seventh Narak, then what can we say about the other bigger Jivas?:

Gatha 88. Small fish named Tandul was born in seventh Narak on account of his impure manifestations. Knowing this O Bhavya Jiva! You always contemplate of Jina Bhavna for knowing your own soul.

A very small fish named Tandul used to reside in the ears of MahaMatsya a gigantic fish. He used to see that several fishes would enter and exit the MahaMatsya’s mouth when he would breathe and thinks that if he were that big a fish, then he would have eaten them all. Just with such impure thoughts  he went to seventh  Narak.

Without Bhavas, all renunciation of external possessions are meaningless.

Gatha 89. Without the spirit of pure soul, the renunciation of external possessions by the people, residing in mountains, rivers, caves, hollows etc. and studying all the scriptures are meaningless.

The external activities are successful if carried out along with contemplation of soul, otherwise they do not serve anything.

For purity of bhavas one should restraint the senses and one not should carry out the  drama of external attire without the purity of bhavas:

Gatha 90. O Muni!  Destroy the forces of the senses and restraint the monkey form mind with efforts. O practitioner of external vows! Do not indulge in activities just to please people.

The external attire of Muni pleases the people, hence such preachment is given. Public happiness does not serve any purpose. Control your mind and senses then it is worthwhile.

Further it is preached:

Gatha 91. O Muni! By means of pure manifestations you relinquish the five types of Mithyatvas i.e. Ekant (singularity), Vipareet (opposite), Vinay (respect), Sanshay (doubt) and agyan (ignorance) as well as the group of nine types of nokashaya i.e. hasya (laughter), rati (like), arati (dislike), shok (sorrow), bhaya (fear), glani (aversion), stree veda (feminine gender), purush veda (masculine gender), napunsak veda (neutral gender). Taking recourse to Jina Bhagwan practice adoration of Jina-idol, Jain scriptures and Nirgranth Guru.

Further:

Gatha 92. O Muni! You contemplate of the incomparable shrutgyan with pure spirit, whose meaning has been described by Tirthankara Bhagwan and formulated by Ganadhar Devas into the form of Shastras appropriately.

The result of this is as follows:

Gatha 93. Drinking the water of the form of Shrutgyan, Jivas attain Siddha-hood. How are the Siddhas? Those who are free from the thirst, burning and dehydration which are difficult to destroy, who reside in the palace of Moksha and are crowns of the three loks.

They do not suffer from hunger thirst etc. due to drinking the knowledge form water. They enjoy uninterrupted bliss.

Further preachment for purification of Bhavas is made:

Gatha 94. O Muni! Relinquishing Pramad(carelessness) as described in Jain scriptures and renouncing the activities harmful to Sanyam (restraints), tolerate the twenty two types of hardships with your body.

Without harming Sanyam and avoiding Pramad, Muni should tolerate the 22 types of hardships. This leads to nirjara of karmas and manifestations become more sturdy.

Those who  tolerate hardships, they do not budge when calamities are encountered:

Gatha 95. Just as stone even after  remaining long  time immersed in water does not become wet inside, in the same way, Sadhu does not get perturbed by calamities and hardships.

The manifestations of Sadhu get so tempered that with calamities or hardships they do not deviate.

Means for retaining purity of bhava in spite of hardships is revealed:

Gatha 96. O Muni! You reflect upon  the Anitya etc. twelve reflections and twenty five contemplations of five great vows since  with naked attire without pure bhavas, no objectives can be served.

The twelve reflections are 1) Anitya (Transitoriness) 2) Asharan(Helplessness) 3) Ekatva(Loneliness) 4) Anyatva (separateness) 5) Samsar (Mundaneness) 6) Lok(Universe) 7) Ashuchitva (Impurity) 8) Asrava(Influx of karmas) 9) Samvar(Preventing the karma influx) 10) Nirjara(Shedding of karmas) 11) Dharma(The righteous path) 12) Bodhidurlabh(Rarity of true insight). Contemplations upon these enable one to handle hardships without perturbations in the manifestations.

For retaining purity of bhavas the knowledge is practiced upon:

Gatha 97. O Muni! In spite of being practitioner of great vows, you contemplate of 9 Padarthas, 7 Tatvas, 14 Jiva Samasas and 14 Guna Sthanas for attainment of purity of Bhavas.

Contemplating again and again on the nature of substances is a means for retaining purity of bhavas.

Other means for purity of bhavas are told:

Gatha 98.  O Muni! Relinquishing ten types of states of non-celibacy, you reveal nine types of Celibate states. This is being told since in the sexual desires with impure bhavas you have transmigrated in this deadly worldly ocean for long.

Ten types of reasons for non celibacy have been practiced by you since eternal times which you should give up and adopt nine rules form celibacy. These would enable purity of bhavas.

The Muni with purity of bhavas attains the foursome of Aradhana ( worships); without bhavas he wanders in the world:

Gatha 99. O Munivar! The one who is having pure bhavas, he realises the foursome of Aradhana (worships) of Darshan, Gyan, Charitra and Tapa and is prime amongst the Munis. Those Munis who lack  Bhavas, traverse in this world for long.

With right belief only the right bhavas exist with which the four Aradhana can be practiced. The result of the same is Siddha state and without bhavas these cannot be practiced and one wanders in the world.

The result of bhavas are narrated specifically:

Gatha 100. The Bhava Lingi Muni enjoys the pleasures of several benedictory traditions like that of Tirthankara etc. The Dravya Lingi muni suffers the births in Tiryanch, Manushya and lowly devas (gatis).

The Munis with right belief and Bhavas can attain Tirthankara state and Moksha while those without right belief and are dravya lingi muni remain in tiryanch etc. lowly states.

With impure bhavas you consumed impure food hence suffered the consequences:

Gatha 101. O Muni! With impure Bhavas you accepted Ahaar(food) having 46 kinds of defects due to which you suffered a lot being dependent in Tiryanch Gati.

You consumed food having 46 types of possible blemishes due to which you had to take birth in tiryanch gati and suffer.

Further:

Gatha 102. O Jiva! Being ignorant, you have accepted with extreme thirst and pride, Sachitta (having live jivas) food and water and suffered extreme misery since eternal times.

Out of ignorance you accepted Sachitta food and water without knowing the form of jivas and suffered the miseries of Narak.

Moreover:

Gatha 103. O Jiva! Partaking Sachitta (having live jivas) objects like bulbs, roots, seeds, flowers, leaves etc. with pride, you have transmigrated in this infinite world for long.

The roots etc. have infinite Jiva forms which you  have consumed believing yourself to be hermit with pride while you were a Mithyadrishti. This resulted in endless transmigration. Now being Muni do not consume them. Other faiths believe themselves to be great by consuming roots etc. which is their ignorance.

Now preachment of humility is made:

Gatha 104. O Muni! Practice reverence with mind, speech and  body of gyan, darshan, charitra, tapa and Upachar (formality) – these five kinds of veneration, since without reverence people do not attain Tirthankara and Moksha states.

Without humility one cannot attain salvation. Humbleness is means for knowledge, destruction of pride and avoidance of quarrels. Hence one should  offer veneration to those who are great with Samyakdarshan etc.

Next Vaiyavritya (service) of the form of devotion is preached:

Gatha 105. O Muni with great fame! Practice pious respectful service of 10 kinds of other saints with reverence and your capability, remaining devoted to Jinendra Deva.

There are ten categories of Munis who are eligible for offering Vaiyavritya when they are in difficulties.

Own misdeeds should be revealed to Guru:

Gatha 106. O Muni! If you have committed some mistakes by mind, speech and body with ashubha bhavas, then relinquishing pride and deceit, you criticize it in front of Guru.

If some misdeed has been committed then without hiding it should be described to Guru so as to be free of the fault. If it is kept hidden then it is a big defect in Munihood. Therefore without hiding one should reveal it to Guru and accept  penance as suggested by him.

Next the forgiveness is preached:

Gatha 107. Saintly Munis with the spirit of Samyaktva and  detachment tolerate the cruel and harsh words form attacks for destruction of karma impurities.

Earlier you had spoken the harsh words due to which you accrued ashubha karmas. Now tolerate the same words yourselves to enable those ashubha karmas to shed away. Those Munis who indulge in anger can hardly be saints.

Result of forgiveness is described:

Gatha 108. The great Munis who are adorned with quality of forgiveness, they destroy the entire lot of paps and definitely are praised  by Devas, Manushyas and Vidyadhars.

The Munis practice Uttam Kshama which is supreme forgiveness. This is the supreme amongst all qualities which destroys all pap karmas.

Knowing quality of forgiveness, relinquish anger:

Gatha 109. O Muni having quality of forgiveness ! Knowing this you forgive all the Jivas with mind, speech and body. Pacify the anger form fire accumulated over long period with supreme forgiveness form water.

Anger form fire destroys all the good qualities of a person and causes death to other jivas. Therefore with Kshama form water extinguish this fire.

Recall the spirit of ordination:

 Gatha 110. O Muni! Realising the venerable and condemnable substances, becoming pious with Samyakdarshan, contemplate of thoughts of detachment like  ordination etc. for attaining supreme jewel trio.

At the time of ordination you had experienced extreme detachment from this world and its enjoyments. Similarly recall the diseases and the deaths.  To enhance the spirit of jewel trio keep recalling those situations again and again.

Continued…..

Ashta Pahud ….07

 

The sufferings of taking births in wombs are described next:

Gatha 39. O Muni ! In the impure stomach occupied with bile, intestines, urine, spleen, liver, blood, phlegm and bacteria, you have stayed infinite times for  9-10 months each.

Moreover:

Gatha 40. O Jiva! In your mother’s womb you stayed consuming the food chewed with her teeth mixed with phlegm etc. staying there.

In this manner you consumed food already eaten by her.

Then after birth, you spent your childhood in this manner:

Gatha 41. O Muni! In your ignorance in the childhood you have wallowed in impure places and for the same reason you have consumed impure substances several times.

Here the address is to the Muni who has external conduct. He is being told that although you have adopted Dravya Ling but it is meaningless without Bhava Ling hence concentrate upon attaining the same.

The form of body is described:

Gatha 42. O Muni! Consider this body to be  of the form of a pot which is occupied with flesh, bones, blood, veerya, bile, intestines etc. stinking like a dead body accompanied with mucus, fat, faeces etc. foul  substances.

Although the Jiva is pure having pure knowledge nature, the body is so unworthy of him.

Those who have discarded the family are not free, those who have discarded the bhavas only are free:

Gatha 43. The Muni who is free from raga etc. form bhavas, he alone is free. The one who is free from external family, relatives etc. alone is not called free. Considering this O patient Muni! You renunciate the internal attachment form ragas.

You separated from family and friends and became Nirgranth, but if internal oneness and raga-dwesha bhavas are not destroyed then you are still not Nirgranth. The internal desires have to be relinquished to become Nirgranth. Therefore be Bhava Muni by relinquishing internal passions.

Those who were Munis earlier, they did not attain objective without purity of Bhava. To begin with the story of Bahubali is narrated:

Gatha 44. O patient Muni! Bahubali Swamy who had renounced the attachment with respect to body etc., spent considerable period engaged in Kayotsarga(standing posture)  Dhyan but remained corrupt minded on account of pride passion, hence he did not attain salvation. Only when corruption of passions were   overcome then only he attained Keval Gyan.

The well known story of BahuBali is recalled wherein he became Nirgranth Muni after defeating his brother Bharat in war. However he had a mental thorn in the mind that he is standing on the land belonging to Bharat hence he could not attain salvation due to this passion. Later when passion was destroyed then he attained Keval Gyan. The message is that without purity of Bhavas even great people cannot attain salvation.

The story of Madhu Pingal is recounted:

Gatha 45. O Muni worthy of being offered obeisance by Bhavya Jivas!  Madhu Pingal Muni who has renounced food and body etc. could not attain Shraman-hood (Bhava Muni-hood) only due to indulgence in Nidaan (desire of future).

Madhu Pingal became Muni when he could not marry due to a conspiracy carried out by King Sagar. Later on realising the fraud he desired to take revenge from Sagar in anger in the form of fruition of his Tapa. He became Asur in next birth and earned considerable Pap. Therefore Acharya says that in spite of being Muni if Bhavas are corrupted then one does not attain objective.

Next the story of Vashishta Muni is recounted:

Gatha 46. Further a Vashishtha named Muni suffered a great deal on account of flaw of Nidaan ( desire of future). O Jiva! There is no place in this Lok where you have not traversed taking birth and dying.

Vashishta Muni was born as son to King Ugrasen as Kans due to a Niddan undertaken by Muni on non receipt of food on three consecutive occasions. In turn he put his parents to prison and was ultimately killed by Krishna Narayan. Thus due to Nidaan he did not meet his objective. Therefore Bhava Ling only provides  salvation.

Without Bhava one wanders in 84 Lakh Yonis:

Gatha 47. O Muni! In this world , out of 84 lakh Yoni places there is no place where you have not transmigrated as Dravya Lingi Muni without the experience of own soul bhavas.

The divisions of 84 Lakh yonis are as follows: Earth, water, air, fire, Nitya Nigod, Itar Nigod they each have 7 lakh yoni forms thus a total of 42 Lakhs. Vegetables have 10 lakhs. 2-4 senses each have 2 Lakhs each. Panchandriya Tiryanch have 4 Lakhs. Deva, Naraki, have 4 Lakhs each and Manushya have 14 Lakh Yoni places of birth. Thus overall 84 lakh yoni places exist in which one keeps wandering.

Dravya Ling is not counted. Only Bhava Ling counts:

Gatha 48. With Bhava Ling only Muni becomes Jina Lingi. With Dravya Ling alone he cannot become Jina Lingi. Hence adopt Bhava Ling only since with Dravya Ling alone one cannot realise  the objective of salvation .

Without Bhava Ling, the Dravya Ling is merely a deception. It does not serve anything.

Another story is told where Dravya Ling is the cause for disorder:

Gatha 49. Bahu Muni holder of Jina Ling, on account of the flaw of internal passions, caused entire Dandaknagar to be burnt and took birth in 7^th Narak Bhoomi in Raurava bill as Naraki.

Out of anger Bahu Muni destroyed a king and his kingdom with ashubha Taijas Samudghat. The king as well as the Muni both landed in 7^th hell. Hence Bhava Ling is only paramount.

The example of Deepayan Muni is recounted:

Gatha 50. Another Deepayan named Dravya Lingi Muni corrupted from samyak darshan- Samyak Gyan and Samyak-charitra continued  in the eternal world.

Out of anger Deepayan Muni caused the Dwarika city to be burned to destruction with Taijas Samudghat. Therefore he became wanderer in the infinite world without purity of Bhava.

Those who attained purity of Bhava they attained the objective:

Gatha 51. Patient and brave Muni Shivakumar, holder of Bhava Ling, in spite of being lured by several young women, remained follower  of pure Bramhacharya and became renouncer of the world i.e. became Nikat Bhavya ( one to attain Moksha Shortly).

Shiva Kumar Muni practiced tapa for 12 years with complete celibacy and later was born as Jambu Kumar who became the last of Kevali in current Avasarpini in Bharat Kshetra.

The example of AbhavyaSen is quoted who in spite of reading scriptures, could not attain purity of bhavas:

Gatha 52. One Dravya Lingi Muni with name AbhavyaSen studied eleven Angs as described by Kevali Bhagwan which is said to be entire ShrutaGyan but still he could not attain Bhava form Shraman state.

Only studying scriptures does not provide salvation. In spite of reading he does not attain self realisation and therefore could not attain Bhava Ling.

On the other hand Shiva Bhuti Muni without studying scriptures could realise himself just by repeating ‘Tush Mash’ words:

Gatha 53. Shiva Bhuti Muni had not studied scriptures but by repeating ‘Tush Mash’ these words, with purity of manifestations and purity of Bhavas, he attained Keval Gyan. This is well known.

Actually the Guru had taught him to give up raga-dwesha but he remembered those words as ‘Tush Mash’. Then on observing some woman separating Tush (skin) from Mash ( lentil) he realised that his soul is different from the body and thus with Bhava Ling he attained Keval Gyan.

The same is explained in general form here:

Gatha 54. With Bhava only the Nirgranth (naked) form is meaningful. With external naked form alone  one cannot attain Moksha etc., since the conglomeration of karmas get destroyed with Dravya Ling along with Bhava only. 

The destruction of Karmas is Nirjara which leads to Moksha. However this cannot be attained with Dravya Ling alone. Only along with Bhava when Dravya Ling is practiced then Nirjara is attained. Therefore message is to adopt Dravya Ling with Bhava Ling.

Same meaning is strengthened further:

Gatha 55. Nakedness is meaningless without Bhava , this has been told by Jina Bhagwan. Knowing this O patient Muni! Contemplate always of the nature of the soul.

Without the spirit of the soul, the nakedness does not serve any  purpose. Only with the spirit of consciousness blissful soul, the nakedness serves the objective.

The disciple enquires the form of Bhava Ling which is narrated next:

Gatha 56. The one who is without possessions of body etc. and free from passions of pride etc. in all the ways and whose soul is immersed within the soul, that is Bhava Lingi Sadhu.

The natural manifestation of soul is termed as Bhava. Activities in accordance with it are termed as Bhava Ling. Soul is non corporeal consciousness form manifesting in darshan-gyan form. Therefore with external attire  devoid of body etc. possessions while internal attire is free of raga-dwesha form bhavas, immersing self in darshan-gyan form consciousness is Bhava Ling.

It is further elucidated :

Gatha 57. Bhava Lingi Muni contemplates that I renunciate the spirit of oneness with  others  and soul alone is my recourse. Thus I renounce the raga-dwesha etc. form manifestations different from the soul.

Discarding all relationship with other dravyas, remaining within own soul substance is Bhava Ling.

Bhava Lingi Muni experiences the oneness of self with gyan, darshan, sanyam, tyag, samvar and yoga:

Gatha 58. Bhava Lingi Muni contemplates that definitely my knowledge is soul, my darshan and charitra is also soul. My Pratyakhyan ( renunciation of future blemishes) is soul and Samvar and Dhyan also are soul.

Soul is not different from gyan, darshan, charitra, pratyakhyan etc. Remaining in self without manifesting in the form of other dravya alone is Dhyan.

The same is elaborated further:

Gatha 59. The Bhava Lingi Muni contemplates that my soul is one, permanent having characteristics of Gyan Darshan. All Raga-Dwesha bhavas are external, acquired due to influence of other dravyas.

Soul is permanent of the form of Gyan-Darshan while all other dravyas are external and are incidental.

Those who desire Moksha should contemplate thus: 

Gatha 60. O Bhavya Jivas! If you desire to relinquish this four gati transmigration form world and attain indestructible bliss form Moksha then contemplate of the pious and corruption free soul by means of pure Bhavas.

To attain salvation from the world contemplate of the pure soul free of dravya karma, bhava karma and no karmas.

Those who contemplate of soul knowing its nature, they attain Moksha:

Gatha 61. The Bhavya Jiva who contemplates of the nature of soul by means of pure bhavas, he destroys the flaws of old age, death etc. and attains Nirvana state definitely.

People don’t really know the nature of Jiva and due to spread of different faiths, it has become obliterated. Those who realise true nature of Jiva and contemplate accordingly, they attain Moksha.

The form of Jiva has been declared by Omniscient:

Gatha 62. Jiva is of the nature of knowledge and consciousness , this has been told by Jina Bhagwan. Knowledge of  soul with such nature only can be nimitta  for destruction of karmas.

Charvaks do not believe Jiva to be consciousness form hence they are refuted here. Samkhya believe knowledge as attribute of Prakriti with Jiva being detached conscious form. That also is refuted here. The Naiyayiks believe the qualities to be different from their owner as a separate entity which too is negated here. Realising the true nature of Jiva is nimitta for destruction of karmas and all other beliefs are Mithyatva.

Those who believe the existence of Jiva only can attain Siddha-hood: 

Gatha 63. Those Bhavya Jivas who believe the nature of soul to be existent form and never non existent form; they attain Siddha-hood which is different from body and indescribable with words.

Jiva is of the form of Dravya-Paryaya, which is  existent from certain aspect and non existent from another aspect. The Paryaya is transitory and with the nimitta of karmas the Jiva manifests into paryaya forms of Manushya, Tiryanch, Deva and Naraki. Observing their absence at some stage, it is believed that Jiva is totally absent. Those people are addressed here that Jiva is permanent from aspect of Dravya. In spite of absence of paryaya, Jiva is not absent. Those who believe the destruction of body as destruction of Jiva totally, they are Mithyadrishti and cannot become Siddha.

Further it is told that the form of Jiva is indescribable with words and can only be experienced:

Gatha 64. O Bhavya Jiva! Know the nature of the Jiva to be devoid of taste, touch, colour and smell which cannot be known by senses, which has consciousness quality and free of shape, Ling and sound.

This is the famous gatha which is present in Samaysar (49), Pravachansar(172), Niyamsar (46), Panchastikaya (127) and elsewhere also, which has been commented upon in different ways. The touch, taste, smell, sound are qualities of pudgala and Jiva is devoid of them. Further Jiva is not detectable by senses , nor is there any characteristics which can be detected by senses. Further Jiva does not have any defined shape. He is only consciousness form.

The nature of Jiva is said to be knowledge form. How many types of Knowledges is told next:  

Gatha 65. O Bhavya Jiva! With the spirit of the soul, contemplate of five types of knowledges immediately which are capable of destroying ignorance, due to which Jiva becomes eligible for pleasures of Swarga and Moksha.

Although from aspect of knowing the knowledge is one only,  even then from aspect of destruction cum subsidence of karmas, it is said to be of five types. From aspect of Mithyatva bhava, there are three types of Mithya Gyan also. The Samyak Gyan are Mati, Shruta, Awadhi, Manah Paryaya and Keval Gyan. This spirit of knowledge provides for swarga and Moksha.

Just reading and listening is not useful without Bhava:

Gatha 66. What purpose is served by reading and listening to Gyan without Bhava; i.e. no purpose of the form of Swarga or Moksha is served. Hence the reason for Shravak-hood and Muni-hood is bhava only.

Without Bhava all activities are meaningless. After listening and reading if one experiences self to be of the form of knowledge then only it is considered to be Bhava. With such Bhava only the objective is attained.

If external nakedness alone provides accomplishment then everyone is naked only:

Gatha 67. From the aspect of dravya all Jivas are naked externally. Naraki, Tiryanch and groups of Manushya etc. are generally naked. However due to impure manifestations, they do not attain Bhava Muni-hood/ Bhava-Ling.

Nakedness cannot  be a criterion for Muni Ling. The Muni-hood is attained with purity of bhava only.

The nakedness alone is fruitless:

Gatha 68. Without the spirit of Jina Bhagwan, the naked Jiva suffers for a long time. He transmigrates into the worldly ocean but still does not attain jewel-trio.

Without spirit of Samyak Darshan, Jiva cannot proceed on Moksha Marg in spite of remaining naked. The happiness is attained only by Bhava Munis with nakedness.

Those who call themselves Muni just by physical nakedness attain disrepute:

Gatha 69. O Muni! What purpose can be served with such nakedness and Muni-hood; which brings infamy, which is corrupted with pap, which leads others to criticize, which is made fun of and results in jealousy, deceit etc. forms of corruptions?

Such naked form is corrupted with Pap and attracts notoriety which is made fun of by everyone.  Only Bhava Ling is meaningful.

Hence it is preached to embrace Bhava Ling only:

Gatha 70. O Atman! Reveal your Jina-Ling (naked form) by attaining absolute purity from corruptions of internal  bhavas. Since with the corruption of internal bhavas, the  Jiva gets corrupted with external possessions.

Without purity of Bhavas, external attire is meaningless. Only when purity of bhavas has been attained then the dravya ling can be adopted without failure.

The naked muni without Bhava is subject of laughter:

Gatha 71. Where the Jiva is not residing within his own dharma i.e. his own nature of the form of ten characteristics , that Jiva is house of impurities and is like a flower of sugarcane which neither gives fruit nor smell. Therefore such Muni in naked form is like a dancing clown only.

The one who does not have the spirit of dharma, he is corrupted with anger etc. Even by adopting Digamber state, he remains useless like flower of sugarcane. He looks more like a clown who generates laughter.

Dravya Lingi cannot attain Bodhi nor Samadhi:

Gatha 72. Those Munis who are accompanied with possessions of the form of raga bhavas and adopt the Nirgranth form (naked form) devoid of spirit of the soul, they do not attain jewel-trio and dhyan as described in pious Jina Marg.

Bodhi implies the jewel trio form Marg and Samadhi means Dharma/Shukla Dhyan. With presence of internal raga the Dravya Lingi cannot attain both.

Continued….

Ashta Pahud…06

 

                                                            5. Bhava Pahud

Firstly Acharya offers obeisance :

 Gatha 1. Acharya says that offering obeisance with my forehead to five Parameshthis  of the form of Arihants, Siddhas, Acharyas, Upadhyayas and all Sadhus who are worshipped by Chakravarthy, Indra, Dharanendra etc.; I shall narrate the Bhava Prabhrat named scripture.

This Bhava Prabhrat primarily deals with Bhava wherein attainment of pure Bhava is the objective hence those who attained it  and shall attain it are worshipped here by all the great people like Devas, Chakravarthy etc. .

He further states that Ling is primarily of two kinds namely Dravya and Bhava. Of these the Bhava Ling is primary:

Gatha 2.  The first characteristics of Jina ordination is Bhava only hence O Bhavya! Do not believe Dravya Ling as the reality since the cause for generation of qualities and flaws is Bhava only; thus has been told by Jinendra Bhagwan.

Bhava only are the cause for swarga-moksha as well as Narak etc. form worldly existence hence they are primary being causal. Muni also is real if adorned with Samyak darshan etc. form pure bhavas even before Dravya Ling is adopted. Hence Dravya Ling only should not be treated as real. On account of influence of fruition of karmas, the Jiva experiences Vibhava bhavas which are the cause for worldly miseries. Samyak darshan-Gyan-Charitra are swabhava bhavas.

For the purpose of attainment of pure bhavas of Jiva, the external dravyas need to be relinquished:

Gatha 3. For purification of the soul, the wealth, riches etc. external possessions are renounced. However with accompaniment of internal possessions like raga-dwesha, the renunciation of external possessions is worthless only.

Without internal bhavas, the renunciation of external possessions is worthless.

Even if one practices tapa for crores of years, without bhava there is no solace:

Gatha 4. Without the spirit of the soul, even if Jiva performs Tapa discarding the clothes and standing with his arms down for even crores of births, he does not attain Moksha. Hence Bhava only is the prime means for attainment of Moksha.

So long as pure bhavas of the form of Samyakdarshan-gyan-charitra are not attained, practicing tapa for crores of births in naked posture is of no use. Of these too Samyak Darshan is most important.

The same is strengthened further:

Gatha 5. Muni who  has accepted Jina Ling, even if he renounces external possessions in spite of impure manifestations, then without the spirit of the soul , all those renunciations of  external possessions do not serve  any of the objectives of nirjara of karmas etc.

If one has not relinquished internal possessions and he adopts Munihood by giving up external possessions, then no purpose is served. Without Bhavas of Samyak Darshan etc. Nirjara of karmas cannot be attained.

Therefore  Bhavas are real venerable :

Gatha 6. O traveller ! The path to Shivapuri (Moksha) is informed to be Bhava only by Jinendra deva, hence you should treat Bhava only as the main means for Moksha. Since by adopting dravya ling (naked posture) without bhava, what purpose of yours can be served i.e.  no purpose is served.

Jinendra Deva has declared that Bhavas of form of Samyak Darshan-Gyan-Charitra are the real means for attainment of Moksha. Just Dravya Ling does not serve any purpose.

It is informed that you have adopted Dravya Ling several times to no avail:

Gatha 7. O bhavya jiva ! Without the spirit of soul nature, you have accepted and discarded the external Nirgranth attire (dravya ling) several times in this eternal world since beginningless time.

Without Bhavas of the form of Nishchaya Samyak Darshan-Gyan-Charitra, you have adopted external Dravya Ling several times, but you continued to transmigrate in all the four Gatis.

The same is described further:

Gatha 8. O Jiva ! You have suffered great miseries in fearful Narak Gati, Tiryanch Gati, lowly Devas and lowly human beings. Now you should contemplate of the nature of the soul so that your worldly miseries come to an end.

Without the spirit of the soul you have experienced miseries since eternal times. Now O Jiva! Take recourse to Jina Bhavana and contemplate of your pure nature.

The miseries of four Gatis are being described specifically. Firstly sufferings of Narak Gati are told:

Gatha 9. O Jiva! You have continuously suffered and tolerated very fearsome and intolerable miseries for long in the boroughs of the seven Narak Bhoomis.

There are seven Prithvis(levels) of Narak wherein the age varies from 10000 years to maximum of 33 Sagar. You have suffered intolerable miseries in all these states since eternal times.

Next miseries of Tiryanch Gati are described:

Gatha 10. O Jiva! Without the spirit of the soul, you have experienced lots of miseries in the Tiryanch Gati for long periods.

In Prithvikaya form you have suffered being dug with axes etc., in Jalakaya form being heated with fire, in Agnikaya being lit and extinguished, in Vayukaya being blown etc., in Vanaspatikaya being cut, cooked etc., in Vikal Traya ( 2-4 sensed jivas) being blocked by other jivas, in Panchendriya animals, birds etc. being killed by each other,  besides sufferings caused by  Manushyas etc. Thus in Tiryanch Gati you have suffered for very long time.

Next miseries of Manushya Gati are described:

Gatha 11. O Jiva ! In Manushya gati you have suffered unexpected calamities of four kinds for infinite period.

The suffering due to sudden lightening is said to be unexpected calamity. The misery experienced on not receiving desired object is mental suffering. The miseries caused by fever etc. diseases are said to be natural. The pain of piercing of body etc. is said to bodily suffering. In this way several kinds of sufferings are experienced in Manushya Gati.

Next miseries of Deva Gati are described:

Gatha 12. O great holder of fame! Without the presence of supreme bhava, you suffered extreme mental agony in Swarga lok due to separation(death)  of beloved Devis from Devas.

Here it is addressed to such Munis who adopted dravya ling and did not practice pure nature of soul and therefore became Deva in lower swargas. Here you engaged in sensual pleasures and suffered mentally due to loss of your Devi as well as on observing the riches of other devas.

Now the form of impure bhavna devoid of pure bhavna is described:

Gatha 13. O Jiva! Adopting Dravya Ling, contemplating upon five ashubha bhavna (contemplations) of the form of Kandarpi etc. you were born as lowly Deva in Swarga Lok.

Here five kind of ashubha bhavna are described which lead to taking birth in deva categories of same name. Sadhus indulging in useless tales take birth in Kandarp deva of lower order. Kilvishak are those who pretend to be Sadhu but in reality are Mithyadrishti. The Kilvishak devas are not permitted to enter the court of Indra. Sammohi bhavna is mixed with Mithyatva and in reality is false trail. Devas of Sammohi category  are Vyantar and Pishach  forms. Danavi are Asura category. Abhyogiki type of devas are servant category in devas. Thus those who adopted Dravya ling without bhava ling were born in such lowly deva forms.

The forms of Dravya Lingi Sadhu are described next:

Gatha 14. O Jiva! Since eternal times, upon contemplations of inauspicious Bhavna of the form of Parshwasth etc. which were seeds of misery, you suffered a lot.

Those Munis who practice munihood as livelihood are Parshwasth. Those who indulge in passions etc. are Kusheel. Those who practice astrology, medicines etc. and serve kings etc. are Sansakta. Those who are corrupted from Charitra are Avasanna. Those who discard the Guru and wander lonely are Mrigachari. All such ashubha bhavna lead to miseries.

On being Deva the mental sufferings experienced are described:

Gatha 15. O Jiva! Being lowly Deva, upon observing the riches of other Devas in terms of supernatural powers, wealth, devis and other glories, you suffered great mental agony.

Upon observing the riches of higher level devas, one realises the inadequacy of his own punyas and suffers mentally.

On account of Ashubha Bhavna the lower order devas suffer in following manner:

Gatha 16. O Jiva! Indulging in four kinds of non-religious tales pertaining to food, women, politics and theft, intoxicated with eight kinds of arrogances, contemplating of inauspicious Bhavna, you were born as lowly Deva in BhavanVasi etc. several times.

Although one cannot be even lowly deva upon indulging in the four kind of Vikathas (non-purposeful tales) but here the preachment is for Munis who might have indulged it in spite of carrying out Tapa and therefore taken birth as lowly deva.

Further it is told that from lowly devas they take birth as Manushya or Tiryanch in the following way:

Gatha 17. O great Muni! You have stayed in the dirty, impure, nauseous  wombs of several mothers for long time.

Here the preachment is to Munis primarily who did not adopt Nishchaya Charitra and practiced dravya ling alone. From the abode of lowly devas they return into wombs of tiryanch or human mothers wherein the they suffered for long periods.

Taking birth after residing in the wombs, you have drunk milk from several mothers:

Gatha 18. O Muni with great fame! In infinite births you have drunk so much milk of the breasts of different mothers that if collected, it would be greater than water of the sea.

Here the human and tiryanch births  have been  infinite therefore the total milk drunk by you shall be more than that of any ocean.

Similarly upon your death also the tears of your mothers have been of same order:

Gatha 19. O Muni! If the tears of different mothers spent on crying due to sorrow of your death in different  births  be collected then it would be infinite times than that of the water of the sea.

Further if the hair, nails, stems be collected then they would compile to be greater than Meru mountain:

Gatha 20. O Muni! If the cut and discarded hair, nails, stems and bones  of your bodies be collected by some deva in this infinite worldly ocean then it would be equivalent to the height of Meru Mountain.

It is told that O Atman ! you have stayed in all land, water etc. :

Gatha 21. O Jiva without the Bhavna of your own soul, you have resided in water, ground, fire, air, sky, mountain, river, cave, tree, forest etc. all the places of the three lok for long periods.

Without the realisation of your own pure soul, on account of fruition of karmas, you have stayed in all the places of the three loks with great miseries.

O Jiva! You have eaten all the pudgalas of this lok but still not satiated:

Gatha 22. O Jiva! you have eaten all the pudgala paramanus existent In this lok and consuming  them again and again you could not be satisfied.

Further:

Gatha 23. O Jiva! Suffering with  your thirst you have drunk all the water of the three loks,  even then your thirst could not be quenched. Hence contemplate of the jewel trio for destructing this world.

One cannot be satisfied in this world in any way, therefore contemplate of the ways to attain salvation from it i.e. contemplate of Nishchaya Samyak darshan-gyan-charitra.

Further:

Gatha 24. O patient Munivar ! In this infinite ocean form world, the various bodies which you have occupied and discarded; there is no count of them.

You have affinity towards your body but you do not even have the count of the numbers of bodies that you have occupied and discarded.

Next it is told that even the Ayu karma is not assured. Hence you suffer untimely death:

Gatha 25-27. O friend! Taking births in Tiryanch and manushya Gatis, since beginningless time, you have suffered extreme pain on account of untimely death several times.

 Prior to completion of destined age, the separation with the body is untimely death, which occurs due to following reasons –

Poison, extreme pain, loss of blood, fear, injury due to weapons, mental suffering, hunger, lack of air, ice, fire, water, falling from mountains or large trees while climbing, chemical explosion, illegal activities  etc.

Although a jiva may have taken birth with a designated Ayu in tiryanch or manushya form, but due to various reasons the ayu karma gets depleted and Jiva can suffer an untimely death. Thus nothing is certain.

The sufferings of Nigod are described:

Gatha 28. O Soul! In labhdhi aparyaptak  state, you died  66336 times in one antarmuhurta (48 minutes).

Here the term Nigod implies all Labdhi Aparyaptak jivas having 1-5 senses while it is generally used for ekendriya Vanaspatikayik of Sadharan variety. The life span in Nigod is 1/18^th of a breath while there are 3773 breaths in one Antarmuhurta. Thus there are 66336 deaths in one AntarMuhurta which can occur sequentially with Jiva taking birth again and again in Nigod form.

In this AntarMuhurta the births corresponding to Kshudra Bhava ( 2-5 senses) are specified:

Gatha 29. O Soul! In those insignificant births in one antarmuhurta, 80 are as two sensed, 60 as three sensed, 40 as four sensed and 24 as panchendriya jivas.

These births are known as Kshudra Bhava. Corresponding to 2-5 senses jivas the total sequential births possible are 204. This means the remaining 66132 births correspond to one sensed jivas. These one sensed kshudra bhava forms correspond to earth, water, fire, air and vegetables sookshma and badar forms plus the those of Pratyek Vanaspati, thus a total of eleven categories each of which has 6012 births.

Therefore it is told that O Jiva! Without attainment of jewel-trio you have traversed in this eternal world for long. Now take recourse to jewel trio:

Gatha 30. O Jiva! Without attaining jewel trio, you traversed in this manner in this beginningless world, therefore you  accept jewel trio – thus has been told by Jinendra Bhagwan.

Without attaining Nishchaya Jewel Trio the Jiva keeps wandering in this world on account of influence of fruition of Mithyatva karma.

The disciple enquires ‘what is the form of jewel trio?’ Acharya responds:

Gatha 31. Jewel trio is of two kinds namely Nishchaya and Vyavahara. Here Nishchaya jewel trio is described. The soul which is immersed in the soul i.e. engaged in experiencing the soul knowing it to be his own nature, he is Samyak Drishti. The one who knows the true nature of soul is SamyakGyani. The one who practices remaining  immersed in the soul and renunciates raga-dwesha , that is Samyak Charitra.

Vyavahara is knowledge of the Jiva-Ajiva form Tatvas, faith in them and renunciation of external dravyas etc. The Nishchaya is experiencing own self with the same spirit. Vyavahara is said to be means and Nishchaya is said to be objective. Once Nishchaya is attained then Vyavahara does not serve any purpose.

So far Jiva has suffered Inauspicious deaths. Now he is invited to undertake auspicious death:

Gatha 32. O Jiva! You have suffered death with kumaran-maran (inauspicious death) in several births. Therefore now you should contemplate of sumaran-maran (auspicious death) i.e. Samadhi-maran  which can destroy old age and death etc.

There are seventeen types of deaths described in scriptures. In short they are reduced to five types. These are called PanditPandit, Pandit, BaalPandit, Baal, BaalBaal. The first three are auspicious and last two are inauspicious. Here it is preached to die having jewel-trio.

Now the form of Jiva’s transmigration is described. Firstly it is described from aspect of Pradesh of the Lok:

Gatha 33. In this Lokakash of the size of three loks, there is no place left equivalent to the size of Paramanu where this Jiva has not suffered  birth and death in spite of accepting Dravya Ling form Munihood.

With Dravya Ling alone without Bhava Ling, the Munihood is of no use and the Jiva cannot attain Moksha. Here it has been told that there is no place wherein he has not taken birth or died in this Lok.

The importance of Bhava Ling is highlighted:

Gatha 34. Without the manifestations  of the form of Bhava Ling as preached by Vardhaman Swamy, Kevali, Shruta Kevali and Digamber Acharya in the same tradition; on account of Dravya Ling alone this Jiva suffered miseries of birth, old age and death only.

Here the implication is that though Dravya Ling is said to be means for Bhava Ling, but without attainment of Kaal Labdhi, in spite of adopting Dravya Ling one does not attain Bhava Ling. Hence one should treat Bhava Ling as paramount and concentrate for the same in spite of adopting Dravya Ling.

The transmigration primarily from aspect of Pudgala is narrated next:

Gatha 35. O Jiva! Without Bhava Ling, in this infinite ocean form world, in every spatial element, in every samaya, in  every pudgala paramanu, in every age, in every manifestation, in every Naam  karma, in every time period you have occupied and discarded infinite bodies.

Meaning- O Jiva! Without Bhava Ling of the form of Samyaktva, you have occupied infinite bodies and discarded them at every single spatial element of this Lokakash. You have done the same at every single samaya of time. You have received and discarded   every single paramanu of pudgala. From minimum age to maximum age at every  possible age you have taken birth and died infinite times. With respect to each bhava of anger, pride, deceit, greed etc. you have taken birth in every one of those bhavas infinite times. With respect to Gati, Jati Naam karmas etc. you have occupied every possible form and taken birth and died infinite times. With respect to Utsarpini and Avasarpini kaals also you have taken birth and dies at every moments of those periods. In this manner in this infinitely infinite ocean form world you have transmigrated from aspects of Dravya, Kshetra, Kaal, Bhav and Bhava infinite times. The reason for this transmigration has been lack of attainment of Samyaktva. With Jina-Samyaktva you can terminate this infinite birth death cycle and attain salvation shortly.

The transmigration is described from aspect of Pradesh :

Gatha 36.  In the space of the size of  343 Rajus of the Lokakash, excepting for eight Pradesh below Meru Mountain, there is no Pradesh where this jiva has not been born and died.

The spatial transmigration starts from the eight Pradesh in the centre of the Lok below Meru mountain, and jiva takes birth and dies at every single Pradesh of the universe sequentially. Hence those eight Pradesh are not counted.

The sufferings of the body are narrated next:

Gatha 37. In this human body within every single Angul area 96 types of diseases are experienced; then compute how many diseases can be there in this body? O jiva know this very well.

O Jiva! You have suffered all those diseases:

Gatha 38. O Muni with great fame! All those diseases you have suffered in previous births due to fruition of karmas and you shall continue to do the same. What is the use of talking so much – i.e. if you suffer them voluntarily then destroying karmas you shall attain Moksha.

Continued…..

Ashta Pahud….05

                                                                           

Now Arihant is described by means of Sthapana:

Gatha 31. The Sthapana (installation) of Arihant should be carried out by five means, namely Gunasthana, Margana, Paryapti, Prana  and Jiva Samasa.

Usually Sthapana implies installation of Arihant in the form of idol of wood, stone, metal etc. but that is not the objective here. Here the statement is primarily from aspect of Nishchaya and that is carried out in the five forms given below:

Gatha 32. In thirteenth Gunasthana, Gyani attains Arihant state along with Yoga. Clearly he has 34 miracles form qualities and 8 Pratiharya (auspicious emblems). This should be known as Sthapana of Arihant from the aspect of Gunasthana.

The thirteenth Gunasthana state is that of Sayog Kevali implying Arihant having Keval gyan as well as  yoga. He is adorned with 34 miraculous qualities of which ten are from aspect of his divine body from birth, ten are acquired after attaining Keval Gyan and 14 are created by Devas. Further he is adorned with eight auspicious emblems.

The Margana aspect is described next:

Gatha 33. The Sthapana of Arihant should be known in 14 Marganas, namely Gati, Indriya, Kaya, Yoga, Veda, Kashaya, Gyan, Sanyam, Darshan, Leshya, Bhavyatva, Samyaktva, Sangya and Ahar.

The Sayog Kevali from aspect of 14 Marganas is as follows: The Gati is that of Manushya. He belongs to Panchendriya Jati from aspect of Indriya. The Kaya is Trasa Kaya. Out of 15 yogas there are 5 existent. All the three vedas are absent. All twenty five Kashaya are also destroyed. Out of eight gyan there is keval gyan only. Of the seven Sanyam there is Yathakhyat sanyam only. Of the four darshans there is Keval Darshan only. Of the six Leshyas there is Shukla Leshya only present. Of the two Bhavyatva there is Bhavya only. The Samyaktva is Kshayik only. Of the two types of Sangya he is Sangyi only. Lastly he is Aharak only before Samudghat. This is a brief description from aspect of Margana.

Next Paryaptis are described : 

Gatha 34. The six paryaptis are of the form of Ahar, sharir, Indriya, mind, breathing and speech. Arihant is supreme Deva replete with these six qualities. This is Sthapana of Arihant from the aspect of Paryapti.

A jiva when he transmigrates from one body form to next, he stays for  a maximum period of three samaya in Vigrah Gati and subsequently he takes the form of next body. In this stage the formation takes place sequentially in the forms of Ahar, body, senses, mind, breathing and speech which are completed in one AntarMuhurta. Till they are completed he is known as Aparyapta and on completion, for lifelong he is known as Paryapta. Arihant is also Paryapta.

Next Pranas are described:

Gatha 35. There are 10 Pranas, touch etc. five senses, three strengths of mind, speech and body, Ayu (age) and breathing. These constitute the Sthapana of Jiva from aspect of Pranas. ,

Arhant has only body and speech strengths, breathing and Ayu Pranas i.e. four Pranas.

Next Jiva Sthana are described:

Gatha 36. In the fourteen Jiva samasa, the fourteenth is Sangyi Panchendriya in Manushya Gati. In them Arihant is adorned with qualities and thirteenth Gunasthana.

There are fourteen divisions of Jiva Samasa representing jivas with one to five senses and paryapta or aparyapta. Of these the fourteenth Samasa belongs to Arihant.

Now Arihant is described from aspect of Dravya :

Gatha 37-39. The one who does not have old age, diseases, etc. form miseries, does not indulge in Ahar nor does he have to  attend nature’s call. Further he does not have flaws of phlegm, saliva, sweat, bad odour etc.

He has 10 Dravya Pranas, 6 Paryaptis and 1008 characteristics. Further his body comprises of white blood and flesh of the form of camphor and conch.

In this way replete with all qualities and miracles, the body of Arihant is extremely fragrant  and Audarik. In this manner the dravya form Arihant was described from the aspect of his body.

Now from the aspect of bhava is described:

Gatha 40. With bhava of the form of Keval Gyan , the Arihant is extremely pure, devoid of pride, raga, dwesha, passions form impurities and  without perturbations of the mind. Such is the bhava form of Arihant.

Arihant is devoid of 25 types of  passions form impurities and their fruitions in the form of bhavas. Further he does not have manifestation  of mind in the form of vikalpas. Thus Arihant  is completely knowledge form Veetrag natured.

Bhava is described further:

Gatha 41. Arihant Parameshthi observes the forms of self and others by means of his Samyak darshan form quality. He knows all the dravyas and their paryayas by means of Keval Gyan quality. Pious with Kshyayik Samyaktva quality, the bhava of Arihant should be thus known.

In this way the form of Arihant was described in fourteen gathas 28-41.

11) Lastly the eleventh venerable Pravajya (Jain ordination) is described. Firstly the place where the Munis stay is described:

Gatha 42-44. In deserted houses, hollows of the trees, garden, cemetery, caves of the hills, peaks of the mountains,  deadly forest and hermitages, the Munis stays after ordination.

Tirtha of the form of residing places of independent Munis, temple where in letters of their names, their idols form Chaitya and statues are installed, such places are said to be suitable for Munis with ordination for contemplation and meditation.

Great Munis adorned with five MahaVritas, conqueror of five senses, free of  desires and engaged in contemplation and meditation definitely desire such places as described above.

Next the form of Pravajya (Jain Ordination) is described:

Gatha 45. The one which is devoid  of residing  in the house and free of moha of possessions, wherein twenty two hardships are tolerated, passions are overcome and pap form activities are absent – such is the form of ordination described by Jina Deva.

In the Jain Ordination there are no possessions nor is there any attachment of the world. The twenty two types of hardships are overcome and the passions are conquered. There are no activities pertaining to pap. Such ordination is not practiced in any other religion.

Further:

Gatha 46. The one which does not comprise of offerings of husbandry, cereals, clothes, gold, silver, beds, seats, canopy, flywhisks etc. – such is described to be form of ordination.

In other religions the ordination is described in the form of donations of riches of the form described above like gold, silver, clothes etc. This gatha negates it. The ordination is of the form of possessionlessness i.e. Nirgrantha form. These donations are activities of householder

It is elaborated further:

Gatha 47. Where equanimity is practiced with respect to friend-foe, praise-condemnation, profit-loss, straw-gold ; such is the form of ordination.

In Jain Ordination there are no raga-dwesha. Friend-foe, praise-condemnation , profit-loss, straw-gold, all are alike. Jain Munis are ordained in this manner.

Further:

Gatha 48. Where there is no difference between a rich or middle class house, poor and the rich, where Ahar is accepted with equanimity – such is the form of Jain Ordination.

The ordained Muni accepts Ahar without consideration of the donor being rich or poor. Wherever pure flawless Ahar is available, he accepts it.

Moreover:

Gatha 49. Which is without possessions, without any relationship to women and other objects, without desires of enjoyments, free of pride etc.  passions, without raga-dwesha-moha etc. – such has been declared to be form of Jain ordination.

In other religions the dress code etc.  is considered to be ordination. Jain ordination is not so.

Moreover:

Gatha 50. The one which does not entertain bhavas of raga, greed, moha, corruption, impurities, fear and desire towards other substances- such is the form of Jina consecration.

In other faiths there is no differentiating knowledge of own and other dravyas. Then how can they practice ordination?

It is submitted further:

Gatha 51. How is the Jina ordination? Where the attire is naked like a new-born child, dhyan is carried out in Kayotsarg (standing) posture, without having weapons, remaining  in peaceful posture, where the stay is carried out in hermitages etc.  made by others. Such is the Jina ordination.

In other faiths, some people keep clothes etc., some keep weapons, some keep different possessions for comfort, some stay in prepared houses and believe themselves to be ordained. These are all pretensions.

Jain ordination is described further:

Gatha 52. How is that ordination? Where Upasham form absence of fruition of Moha karma is there, absence of anger form forgiveness and absence of indulgence in sensory subjects – such bhavas are present. There is no maintenance of body with oil, bath etc. and there is no pride, raga, dwesha. Such is the ordination.

In other faiths, people indulge in anger etc. forms. Maintain their bodies and enjoy subjects of the senses and still consider themselves to be ordained. They are like householders. They call themselves Muni but they strengthen their own Mithyatva.

Further:

Gatha 53. How is that ordination? Where ignorance has vanished , Mithyatva has been destroyed, eight karmas would be destroyed, which is pious with the quality of Samyak darshan. Such is the form of ordination.

In other faiths the form of soul is described singularly in various manners. They do not have inkling of the true nature of soul. The true knowledge is of Anekant form practiced by Jain Munis.

Moreover:

Gatha 54. Jina ordination is carried out in all the six types of Sanhanan (bone structures) of the body in the Jina order which is of Nirgranth (possessionless) form and is the means for destruction of karmas. Such ordination is accepted by Bhavya Jivas.

There are no considerations of Sanhanan for acceptance of ordination. All are accepted.

Further:

Gatha 55. Where raga bhava pertaining to possession of even skin of sesame seed is absent and acceptance of possession to the extent of even skin of sesame seed is non existent, such is the form of ordination described by omniscient.

Possessionlessness is described here in two forms. First is bhava form of desiring to keep possession. The second is actual possession of a thing. Both are absent. The Shwetambers have described several possessions in the form of exceptions which are imaginary.

Further:

Gatha 56. Tolerating hardships and calamities, the Munis with ordination always stay in deserted areas. There also they sit on ground, rocks or wood etc.

Munis stay in places where no one else stays and they tolerate twenty types of hardships with attitude of equanimity. They sit and sleep on ground, rocks, wood etc without hesitation.

Further:

Gatha 57. Where there is no accompaniment of animals, women, neuters and adulterers; where non-religious tales pertaining to women, food etc. are not told and where studies and meditation are carried out, such is the form of ordination.

After Jain ordination there cannot be scope for indulgence in improper tales or company and passions. This is said to be Moksha Marg. All other are worldly paths.

Further:

Gatha 58. Which is purified by 12 Tapas, 5 Maha Vritas and 84 lakh secondary qualities and  Sanyam, Samyaktva form  primary qualities and the qualities of ordination. Such is the form of pure ordination.

The ordination comprises of primary qualities of Samyktva, Sanyam etc. and secondary qualities of Tapa, Maha Vritas etc. Every transgression has to be accounted and adequately repented. Thus the ordination remains pure.

Now the subject of Pravajya (ordination) is being concluded: 

Gatha 59. In this way, the Jina ordination  replete with the spirit of soul salvation having pure Samyaktva and devoid of possessions as reputed in Jina Marg has been described in brief.  

In this manner the ordination in Jain order has been described which comprises of Samyaktva accompanied with Nirgranth form. All other faiths have imaginary styles.

The Bodh Pahud is being concluded now:

Gatha 60. The Nirgranth form Moksha Marg as preached by Jina Bhagwan in Jina Order for the purification by means of destruction of Karmas beneficial for the  jivas of six types of body forms has been rendered  by me for the benefit of Bhavya Jivas.

In this Bodh Pahud beginning with Ayatan  to Pravajya  eleven types of venerables have been described. Their internal and external forms are as per the Jain order beneficial for the six types of body form Jivas. Acharya advises the worldly people to listen, read and follow them faithfully so as to attain Moksha of permanently bliss form.

Acharya further declares that this Bodh Pahud is not his creation but it is in accordance with the preachment of past Acharyas:

Gatha 61. The scriptures as preached by Jinendra deva in the form of organisation  of words  into Sutras and the way it was understood by the last Shruta Kevali Bhadrabahu and preached to his disciple Vishakhacharya and in that chain as understood by me has been narrated. I have not told by my own imagination of intellect.

Lastly obeisance is offered to acharya Bhadrabahu:

Gatha 62. Knower of the Dwadashang (12 angs form scripture), knowledgeable of the 14 poorvas in detail, prime amongst those who understand the proper meaning of the Sutras, glory be to the Shruta Kevali Bhagwan Bhadrabahu.

Bhadra Bahu Swamy was the fifth and last of the Sruta Kevalis. As per his preachment and in the same tradition this Shastra has been created.

Continued……