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 1/18th 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…..
No comments:
Post a Comment