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 7th 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 7th
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….
No comments:
Post a Comment