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……