Ashta Pahud ….13

 

The conduct of shravak is now prescribed:

Gatha 85. In this way Jinendra Deva described the Dhyan for the benefit of Munis, now listen to the Dhyan for the benefit of Shravaks. This preachment is destroyer of the worldly transmigrations and supreme means for Moksha.

What should Shravaks do first of all :

Gatha 86. O Shravak! Adopting Samyak Darshan without having any transgressions and being stationary as Meru Mountain i.e. without defects of wavering, impurity and intensity, contemplate of the same for the destruction of karmas.

Samyak Drishti contemplates that the form of substance is as described by omniscient and it manifests accordingly as per its destiny. There is no purpose served by believing it to be favourable-unfavourable and being happy-unhappy.

The glory of Dhyan is stated:

Gatha 87. The Shravak who contemplates of the Samyak Darshan, he is Samyak Drishti. The Jiva with manifestations of the nature of Samyaktva, destroys the eight karmas form enemies.

After attainment of Samyaktva, the nirjara of karmas start accruing with their destruction to follow in Muni state.

The same is described in brief:

Gatha 88. Acharya says that what is the point in talking too much? Those great people who attained Siddha-hood in the past, those Bhavya Jivas who shall attain the same in future, know that to be due to the glory of Samyak Darshan.

By destroying these eight karmas, Munis have  attained Moksha in the past, shall do it in future. This is all due to glory of Samyaktva. Hence know this- the prime cause of salvation is Samyaktva only.

Those who practice Samyaktva continuously, they are blessed:

Gatha 89. Those people who have not stained the means for Moksha i.e.  Samyak Darshan by giving it up even in their dreams, those people are holy, whose objectives shall be fulfilled; they only are brave and Pandits, knowledgeable of scriptures.

In the world, those who give donations are called great, those who engage in activities of house hold like marriage etc. are called fulfilled, those who do not return from battle are called brave, and those who study lots of scriptures are called Pandit. However all these are namesake. Really those who do not tarnish the Moksha giving Samyak darshan and continuously practice it are really blessed. They only are great, fulfilled, brave, pandit etc. Without it the Manushya is like an animal. Thus the glory of Samyaktva is described.

The external characteristics of Samyaktva are described:

Gatha 90. Having faith in  dharma without violence, Deva without eighteen defects, Nirgranth Guru preacher of the Moksha Marg, is Samyak Darshan.

In Jina principles the Ahimsa only has been called as dharma unlike some other faiths where  himsa is treated as dharma. Other’s devas suffer hunger, thirst , raga-dwesha etc. while Veetrag Arihant is devoid of all these defects. The one having faith in him is Samyak Drishti.

The same is reiterated further:

Gatha 91. The one whose attire is like new born baby, who is equipped with Sanyam, free from all possessions, who does not require any second thing, who believes such Nirgranth Ling- he attains Samyak Darshan.

Here the reference to  second thing implies that the one adopting Nirgranth attire is without any expectations or motive. Other wise that attire is not means of Moksha Marg. Those who have faith in these are Samyak Drishti.

The characteristics of Mithya Drishti are described:

Gatha 92. The person who offers obeisance to false Deva, wrong dharma and corrupt Guru out of fear, shame or prestige, he definitely is Mithyadrishti.

Same is elaborated further:

Gatha 93. For some one who has adopted the attire due to some worldly objective or due to imposition by others, who is without restraints and is filled with ragas; for him if someone says ‘ I worship  him’ and respects him, then he is Mithya Drishti. Samyak Drishti does not have respect or faith in him.

Samyak Drishti does not have faith in those who adopt Nirgranth ling out of some motive, who are having ragas, who have adopted it out of fear etc.

Further:

Gatha 94. Samyak Drishti Shravak follows the Dharma described by Jina Bhagwan. The person who follows the path to the contrary, should be known to be Mithya Drishti.

The fact is that Jina deva has preached the dharma of the form of Ahimsa only for the benefit of all jivas which is not existent in other faiths.

The Mithya Drishti jiva traverses in the world with miseries:

Gatha 95. The Jiva who is Mithya Drishti, he keeps transmigrating in this miserable world filled with birth, death, old age etc. thousands of sufferings.

Now the descriptions of samyaktva and Mithyatva are concluded:

Gatha 96. Acharya says that O Bhavya ! Samyaktva is venerable quality form while Mithyatva is despicable form. Considering this very well in your mind, do what pleases you most. What is the purpose of telling any thing more ?

Realising the differences of Samyaktva and Mithyatva, do as you please.

If Mithyatva is not relinquished then external attire does not serve anything:

Gatha 97.  Those Jivas with Digamber attire, who are devoid of external possessions  but have not relinquished the Mithyatva form manifestations; what is the use of their adopting Kayotsarga Asan ( standing posture) and silence ? Since he does not treat all jivas with equanimity.

Without Samyaktva all external activities or attires are meaningless since they ensure the continuity of worldly stay.

A question is asked that whether Samyktva can be retained if external Ling is corrupted ? - its answer:

Gatha 98. The Nirgranth Muni who contravenes the  28 primary qualities  and still follows the Kayotsarga etc. form external activities, he does  not attain bliss of Moksha since he is  always infringing upon the Jina Ling.

In Jina order there are 28 primary qualities of Muni incorporating five mahavritas, five samiti etc. If any of them is infringed without penance then it stains his Samyaktva itself.

Next  it is told that external activities contrary to the nature of soul do not serve in the Moksha Marg:

Gatha 99. With activities contrary to the nature of the soul e.g. external activities of studies etc., many types of fasts, undergoing hardships of tolerating heat or cold etc., what purpose can be served? It does not serve the purpose of Moksha.

The external activities are dependent upon the body which do not serve any purpose to the  conscious form soul. According to Shubha and ashubha manifestations of consciousness, Jiva accrues bondage of Shubha, ashubha karmas. Only with shuddha Upayoga he attains Moksha. Hence the real means for Moksha is purification of Upayoga by practice.

Same is elaborated further:

Gatha 100. The one who studies quite a lot of scriptures, conducts  contrary to the nature of the soul and follows several kinds of practices, all that knowledge is for fools and that conduct is also for fools.

All these activities of studies and conduct are child’s play, activities of the ignorant. Even abhavya Jiva studies and practices conduct but he is not eligible for Moksha.

The characteristics of Sadhu eligible for Moksha are described:

Gatha 101-102. The Sadhu who is engrossed in detachment, disinterested in other substances, aloof towards the pleasures of the world, has affection towards pure pleasures of the soul, whose body is decorated by the qualities of the soul, who has decided upon the objects to be renounced or to be accepted, who remains engrossed in Dharma Dhyan and studies of the scriptures, he attains the supreme state i.e. Moksha.

These are the only means for Moksha and none other.

Acharya says that the finest substance is pure soul. Know that soul residing in the body:

Gatha 103. The one who is offered obeisance by the respected Indra etc., who is contemplated upon and worshipped by Tirthankara etc. who themselves are worthy of contemplation and obeisance, the form of such incomparable soul residing in the body, O bhavya Jivas! Know it very well.

Even Tirthankaras offer obeisance to the pure Paramatma residing within the body who is contemplated upon and worshipped. Know the form of that soul and engage in dhyan of the same. Do not search elsewhere.

Acharya says that the Arihant etc. five Parameshthis are also souls only hence soul only is the recourse:

Gatha 104. Arhant, Siddha, Acharya, Upadhyaya and Sadhu, these five Parameshthis are stationary within the soul i.e. these are states of the soul only. Hence Acharya says that such soul definitely is my shelter.

Here acharya has stated from aspect of undifferentiated naya wherein all these five Parameshthi forms are merged into one soul only. Hence contemplation of the pure form of soul itself is the dhyan of all the five states.

Next it is told that in Samadhi-maran the four kinds of worships are also manifestations of soul only hence soul is the recourse:

Gatha 105. Samyak Darshan, Samyak Gyan, Samyak Charitra and right Tapa, all these four types of  adorations are stationary within the soul i.e. they are states of the soul only. Hence Acharya says that such soul only is my recourse.

These four are manifestations of soul only hence contemplation of soul incorporates all four.

The Moksha Pahud is now being concluded and  the benefit of reading the same is described:

Gatha 106. In this way, whichever Jiva who studies with devotion, listens and contemplates again and again  this  Moksha Prabhrat named scripture as described by Jina Bhagwan, he attains indestructible bliss form Moksha.

Moksha Pahud has described the form of Moksha and the means for the same. Those who believe any other means for the same are refuted. Hence one should read it again and again and contemplate and practice the same.

                                                            7. Ling Pahud

Firstly acharya offers obeisance to Devas for auspicious beginning:

Gatha 1. Acharya says that bowing to Arihants and Siddhas, I shall narrate in brief, the Ling Prabhrat scripture which describes the Ling(characteristics) of Munis.

The form of Ling (characteristics) of Munis has been corrupted in current times. To negate that Acharya has created this Ling Pahud to set the records straight. The ling followed by Arhants to destroy the ghati karmas is described here.

He says that external attire form Ling is meaningful along with internal dharma:

Gatha 2. With dharma of the form of internal Veetrag only, the Ling of Muni is meaningful. Only external Ling does not enable attainment of Dharma. Hence O Bhavya Jiva! Know the pure nature form Bhava dharma of soul; only external Ling does not serve any purpose.

Although external attire is a Ling of Munis but that is true only if accompanied with internal veetrag dharma. In Jina order Ling are defined to be of three types. One is that Muni which is naked like new born. Second is that of supreme Shravak and third is that of Aryika. There is no other Ling. One is not supposed to follow corrupted forms of these.

Therefore it is told that those who adopt Nirgranth Jina Ling and then indulge in inappropriate activities becoming subject of laughter, those jivas are Pap minded:

Gatha 3. The evil hearted Muni who adopts the Digamber attire of Tirthankaras but still indulges in foul deeds thus making fun of the Ling; he is like Narad adopting the Ling.

In spite of adopting the Ling if he indulges in Pap minded activities then he did not seriously follow the Ling and treated it as fun. Ling gets venerable with Bhava purity only. If bhavas are impure then he has brought disrepute to the Liing.

Adopting Ling one should not indulge in inappropriate activities:

Gatha 4. The one who adopts the attire of Muni and dances, sings and plays instruments, that evil monger is ignorant like an animal and can never be Muni.

If he indulges in such activities after adopting Jina Ling then he is like an impersonator who brings disrepute to the holy attire.

Further:

Gatha 5. The  one who adopts attire of Muni and collects possessions with lot of efforts, protects them and indulges in Art Dhyan for the same, that evil monger Muni is Tiryanch Yoni ( animal by birth) and ignorant like animal. He can never be Muni.

Moreover:

Gatha 6. The one who adopts naked Ling of Muni and always quarrels with great pride, enters into disputes and  gambles; indulging in evil activities under guise of Muni, he takes birth in Narak.

While a house holder indulging in such activities is not criticised since he may be misguided but one adopting Muni Ling, indulging in pap activities  deserves Narak only.

Further it is told:

Gatha 7.  The Muni who has lost his pure bhavas and  adopting  the Digamber attire  indulges in immorality, such evil hearted person wanders in the forest of the form of the world.

Adopting Ling and then indulging in pap leads to transmigration in the world for ever.

Further:

Gatha 8. The one who adopted  the Ling (naked form) but did not adopt the garments of Samyak Darshan, Samyak Gyan and Samyak Charitra and kept indulging in Art Dhyan only, then that Muni  wanders in the world endlessly.

After adopting Ling if he starts worrying about the family, possessions etc. then it is nothing but Art Dhyan which is means for eternal worldly stay. Therefore one should firstly purify the bhavas before adopting Ling.

If house hold is relinquished without purity of bhavas then such tendency is possible:

Gatha 9. The Muni who performs marriages of the householders, carries out agriculture, business with violence of the Jivas, that sinner under guise of  Muni indulging in evil activities takes birth in Narak.

It was better for him to remain house holder rather than adopting Muni Ling since now he accrues pap and goes to narak. Therefore adopting Muni ling without purity of bhava is improper.

Further it is told:

Gatha 10. Adopting the naked Ling of the Muni, who indulges in activities of intense passions, creates disputes and brawls with thieves and liars, indulges in activities of gambling etc., he takes birth in Narak.

Further it is told that if one is unhappy after adopting Muni Ling and does not respect the activities of the same then he also goes to Narak:

Gatha 11. The Muni who after adopting the Ling feels miserable in activities of Darshan, Gyan, Charitra, Sanyam, Tapa, Niyam (vows) and Nitya karma (daily rituals); he takes birth in Narak.

If he feels unhappy in undertaking these activities and is disrespectful towards them then obviously he does not have purity of bhava. With impure bhavas he would land in Narak only.

Those who are desirous of tasty food also bring disrepute to the Ling:

Gatha 12. The Muni who has adopted the Ling and indulges obsessively in various types of foods and sensual pleasures then he is a deceiver and corrupts the Ling like an ignorant  animal. He can never be a Muni.

Why did he give up household if he was interested in tasty food. Obviously he has not recognised the taste of soul’s spirit and he has remained interested in sensual pleasures. It is better to remain house holder only.

Same is described further:

Gatha 13. The Muni who runs after food and partakes with it after a brawl and speaks ill of others, that Muni is not follower of Jina.

Those who do not follow Irya Samiti and run after food or they bring it from the house holder and eat together at some place, quarrel amongst themselves for division etc., then what kind of shraman they are?

Further:

Gatha 14. The Muni who accepts alms even when not being given and criticises others behind their back, he is like a thief in spite of adopting Jina Ling.

The other is not desirous of giving food but forcing him to give the same out of fear etc. and disrespectfully ; these are activities of thieves.

Those who behave thus in spite of adopting Ling are not really Shraman:

Gatha 15. The Muni who after adopting Jina Ling and Irya Samiti ( restraints while walking), jumps while walking, runs, falls and digs ground,  he is Tiryanch by birth and ignorant like an animal, not a Muni.

Further it is told that he is not a shraman who manifests without restraints causing himsa of sthavar jivas:

Gatha 16. The Muni who believes the karma bondage accrued on account of violence as harmless, destroys food grains, digs ground and chops the trees, he is tiryanch by birth i.e. ignorant like an animal and not a Muni.

He does not treat himsa towards Vanaspatikayik jivas as defects and treats it as harmless. Similarly for various purposes he digs ground, uproots plants etc. he is like an ignorant animal.

If he is attached towards women after adopting Ling then he is not shraman.

Gatha 17. The Muni who is always affectionate towards women and criticises others, he is devoid of Samyak Darshan and Samyak Gyan born in animal yoni i.e. he is ignorant like animal and is not a Muni.

His nature is that of an adulterer, then where is the scope for darshan and gyan? He is Mithyadrishti and will cause others also to be the same.

Further:

Gatha 18. The Muni who is very affectionate towards his  non-ordained householders,  disciple and is careless in the activities of the Munis and respect of the Gurus, he is tiryanch yoni, and is ignorant like animals and not a Muni.

Keeping close contacts with householders and affection towards disciples without carrying out the necessary activities of Muni , having antagonism towards gurus without respecting them are traits of animals. They cannot be called Sadhu.

Those who adopt Ling and behave in these ways are not Shraman:  

Gatha 19. O Munivar! The one who follows the Ling and are indulgent in activities unbecoming  to him who stays surrounded by Sanyami Munis and knows several scriptures but does not have pure bhavas pertaining to the soul, then he is not a muni.

He is corrupted Muni and would cause other Munis also to get corrupted.

The one who keeps contacts with women is also not a Shraman:

Gatha 20. The Digamber Muni who generates trust in the groups of women and preaches them Darshan, Gyan and Charitra, i.e. he preaches them the form of Samyaktva , teaches scriptures and makes them perform fasting and niyams ( rules) , he is lower than a corrupt Muni. He definitely is devoid of pure bhavas and is not a Muni.

Winning the confidence of women he keeps engaged in teaching , preaching them etc. This  indicates that his intentions are illicit. He is not really a sadhu.

Further:

Gatha 21. The one who has adopted the Ling and takes food at the residence of adulteress women, always praises them and strengthens his body, he is ignorant and devoid of pure bhavas hence he is not a Muni.

All these traits are those of an adulterer who is shameless and corrupted from pure bhavas.

The Ling Pahud is now being concluded:

Gatha 22. In this way this Ling Prabhrat scripture has been preached by Gyani Ganadhars etc. The one who follows the Muni dharma with lot of care, he attains the supreme state i.e. Moksha.

If one adopts Muni Ling which is attained with lot of punya and then corrupts it with illicit activities then he is really very unfortunate. It is like acquiring Chintamani jewel and selling it for pennies.

Continued…..

Ashta Pahud….12

 

It is understood that darshan and gyan are natures of Jiva but what is Charitra is now explained:

Gatha 50. Charitra is dharma of the soul and that dharma is having equanimity towards all Jivas. Such charitra free of  raga-dwesha is integral manifestation of Jiva only.

Charitra is nothing but the manifestation with equanimity of Jiva without raga-dwesha with  stationary attitude.

The purity of manifestation is explained with an example:

Gatha 51. Just as sapphire stone is transparent by nature and in conjunction with other coloured objects it appears to be coloured, in the same way, the pure natured Jiva  appears to be of different kind in conjunction with raga-dwesha bhavas.

Here it is implied that the raga-dwesha bhavas are belonging to pudgala which are reflected in the knowledge of the jiva and he imagines them to be his own only. Till he attains differentiating knowledge of the same, the Jiva experiences the different corrupted bhavas to be his own.

Muni automatically has affection towards others practicing Dhyan:

Gatha 52. The Yogi having devotion towards Deva and Guru, entertaining real affection towards followers of the same dharma and Sanyami Munis, adopting Samyaktva immerses himself in Dhyan.

If he does not have such affection then it can be understood that he does not appreciate Dhyan.

The capability of Samyak Gyan is described now: 

Gatha 53. The amount of karmas destroyed by Agyani Muni with hard Tapa in crores of births are destroyed by Gyani Muni with three Guptis in Antarmuhurta only.

Severe Tapa practiced by Agyani Muni cannot destroy karmas in crores of births. The same gets destroyed by Gyani Muni in Antarmuhurta. This demonstrates the capability of Gyan.

When the Sadhu is termed as Agyani or Gyani is clarified:

Gatha 54. The Agyani Sadhu indulges in raga bhava with other dravyas on account of a desired object.  Due to that Raga bhava the Sadhu is called Agyani. The one who does not manifest in this manner is called Gyani.

Samyak Gyani does not entertain raga-dwesha bhavas pertaining to other dravyas. Even if on account of Charitra Moha he may indulge in mild raga, he does not consider it as appropriate and wants to overcome it. The Agyani indulges in raga-dwesha with respect to other dravyas and hence is MithyaDrishti.

The Gyani does not entertain raga bhava pertaining to Moksha also :

Gatha 55. Just as raga bhava in other dravyas has been declared as cause for Asrava, in the same way raga bhava towards Moksha also is a cause for Asrava. Such raga bhava would cause the Sadhu to be Agyani which is contrary to the nature of the soul.

Moksha is nature of soul free of all karmas. Gyani wishes to attain that state, hence he does not entertain raga bhava towards Moksha also. Even if out of weakness of conduct, if he has raga, he considers it as disease and keeps trying to overcome it. Thus he remains Gyani only.

Those who believe that  objective can be attained by karmas, they are Agyani without knowledge of nature of soul:

Gatha 56. The person who believes that knowledge is generated by means of senses only on account of karmas, he commits the offence of believing keval gyan  to be of segmented form. Due to this that person is Agyani and offender of Jina principles.

Here the philosophy of Mimamsa is refuted who believe the sensory knowledge only to be Gyan and do not accept the existence of omniscient. With senses the knowledge attained is fragmented due to karmas. Only with their destruction the keval Gyan is revealed which is whole without fragments.

Those who are devoid of Gyan, Charitra, and are practicing tapa without   Samyaktva then mere attire cannot give any happiness:

Gatha 57. Where the knowledge is without darshan or charitra but is conjoined with Tapa,  where there is no purity of bhava in other activities of Avashyak (essentials) etc., by adopting such attire only how can the Muni attain bliss of Moksha? Obviously not.

Some Munis adopt the attire of Muni and practice severe tapa. However without Samyaktva, the bhavas are impure then it does not serve any purpose.

The beliefs of Samkhya philosophy are refuted next:

Gatha 58. The one who believes non sentient to be sentient, he is Agyani , and the one who believes sentient only to be sentient , he is called Gyani.

In Samkhya philosophy, the Purush is believed to be detached sentient and permanent. The Pradhan is believed to have nature of Gyan which is insentient. What is knowledge without sentience ?

In Naiyayik-Vaisheshiks the qualities and it owner are totally different. Therefore consciousness is separate from soul therefore Jiva has remained insentient.

In Charvak philosophy the consciousness is believed to  be generated by means of earth etc. which are insentient. How can they be cause of generation of sentience? In this way several faiths imagine differently. They are all Agyanis only.

The knowledge without tapa and tapa without knowledge, both are incomplete, only with their togetherness Nirvana can be attained:

Gatha 59. Knowledge without Tapa is useless and Tapa without knowledge is also useless. Hence the Muni who practices Tapa with knowledge only attains Moksha.

In Samkhya etc. they say that knowledge only leads to salvation but do not practice tapa and indulge in passions, sensual subjects without restraints. Some others believe knowledge as fruitless and accept tapa etc. only to be means for salvation. Acharya says both are Agyani . Only those who practice tapa with Gyan can attain Moksha. This is the Anekant form preachment of Jina.

Same is reiterated with example:

Gatha 60. The one who shall surely attain Moksha and who has already acquired four knowledges, even  such Tirthankara also practices Tapa. Knowing this definitely, the knowledgeable people should also practice Tapa.

Tirthankaras take birth already having Mati-Sruta-Avadhi Gyan. At the time of ordination, they attain Manah-Paryaya Gyan. Moksha as a rule shall follow. Even then they practice tapa. Knowing this one should practice tapa. One should not believe gyan alone to be means for salvation.

Those who follow external attire and internally they are empty, they are corrupted from conduct and are destructor of Moksha Marg:

Gatha 61. The one who follows external attire but is devoid of the internal ling i.e. the experience of the soul and practices Parikarma ( nakedness, celibacy etc.) , such Sadhu corrupted from own Charitra, destroys Moksha Marg.

Both Lings go together and one is incomplete without the other.

The knowledge attained with comfort gets destroyed under duress hence knowledge should be practiced along with tapa:

Gatha 62. The knowledge generated under comfort gets destroyed on experiencing miseries. Hence Yogi should meditate upon soul with  hardships and calamities etc. depending upon his capabilities.

Under hardships the knowledge fades therefore one should experience hardships with knowledge so as not to get perturbed.

Conquering Ahar, posture, Sleep one should meditate upon the soul:

Gatha 63. In accordance with Jina principles, overcoming food, posture and  sleep , realising the nature of soul with the blessing of Guru, one should contemplate of the same.

Such guidelines are laid by other faiths also but they are not real. Here the knowledge of the nature of soul is paramount and then only conquering the food , sleep etc. are meaningful.

What is the nature of soul to be contemplated upon:

Gatha 64. Soul is of the nature of Charitra, accompanied with Gyan and Darshan. Knowing the nature of soul with the blessings of Guru, contemplate of the same always.

The nature of soul is Samyak darshan-Gyan-Charitra form. This is learnt with the benefit of Jain Gurus. Other faiths describe in imaginary manner which are false.

Knowledge of soul, spirit of the same and detachment from sensual subjects are increasingly rare to attain:

Gatha 65. Soul is realised with lots of difficulties and after realising the soul, contemplating of its qualities day and night is even more difficult. Further the person engaged in the spirit of the soul, attains aloofness towards subjects of the senses with even more difficulties.

Such opportunities are also rare hence once one encounters such situation then he should not entertain Pramad and be careless.

Knowledge of soul is not attained till the person engages in sensual subjects:

Gatha 66. So long as the person is engaged in subjects of the senses, he does not realise the soul. Therefore the Yogi detached from sensory subjects only can realise the soul.

The nature of Jiva is such that whatever subject he contemplates upon, his upayoga manifests in the same form accordingly. So long as attention is towards sensual subjects, he manifests in the same form and the soul is not experienced. Therefore, Yogi Muni understanding this, being detached from sensual subjects should focus the Upayoga onto soul and know and experience the soul. This is the preachment.

The same is reiterated further that in spite of knowing the soul, without the spirit of the same he wanders in the world:

Gatha 67. Some fools, in spite of knowing the nature of soul, attracted towards sensory subjects, corrupted from pure bhavas, wander in the four Gati form world.

It has been told earlier that knowing the soul, having spirit of the same, getting detached from sensory subjects are increasingly rare. Firstly, the soul does not know himself engaged in sensory subjects. Now it is told that in spite of knowing the soul, he does not contemplate of soul under influence of sensory subjects, then he wanders in the world only. Hence the preachment is for being detached from sensory subjects knowing the soul.

Hence it is told that those who contemplate of the soul after knowing it and being detached from sensory subjects, they attain salvation:

Gatha 68. Those Munis, who contemplate of the soul again and again, being detached from sensory subjects; they practicing twelve kinds of Tapas equipped with prime and secondary qualities, take leave of the four Gati form world. There is no doubt about it.

Hence the sermon is to be detached from sensory subjects and contemplate of the soul.

Even with an iota of attachment towards other dravyas, the person remains agyani without knowing his own nature:

Gatha 69. The person who has even an iota of raga towards other dravyas due to attachment, he is foolish and Agyani, opposite to the nature of his own  soul.

After attainment of differentiating knowledge if he realises jiva and ajiva to be different and does not treat other dravya as his own, then he should not experience raga also towards them. But if raga is experienced then it means that he is still ignorant and has not realised the soul. The Gyani does experience raga on account of fruition of charitra moha but he does not have attachment towards the raga and considers it to be his own weakness under influence of karmas. Therefore he is detached only- know thus.

Same is explained in brief:

Gatha 70. Those whose minds are detached with respect to sensory subjects and have adopted firm Charitra along with pure Samyak Darshan; such Munis contemplating of the soul definitely attain Moksha.  

Those who practice strong conduct with the purity of internal and external darshan being detached from subjects of the senses, they surely attain Nirvana. The desire towards sensory subjects is the root cause of all calamities. Hence directing the Upayoga to soul being detached from them would provide the desired result.

The raga towards other dravyas is the root cause of world hence Yogis contemplate of the soul:

Gatha 71. The reason due to which there is attachment towards other dravyas, that only is the cause for the world. For that reason only Yogi should always contemplate of the soul.

Some doubt that attachment towards other dravyas should be harmless since it is for other dravya and is transitory. They are told that ordination of attachment  towards other dravya does not go and it continues even in the next birth. This raga only causes bondage of karmas and its fruition only results in next birth. Therefore the attachment towards other dravyas is the cause of the world. Hence Munis always contemplate of the soul relinquishing the raga towards other dravyas.

With such equanimity the conduct is practiced:

Gatha 72. Manifestation with equanimity in criticism-praise, happiness-unhappiness, towards friend or foe leads to Charitra.

Under influence of fruition of karmas , the gyan treats the other dravyas as favourable or unfavourable which  is the manifestation of raga. Avoiding it, if the upayoga remains directed towards own soul then the same is called Shuddhopayoga which is also known as Charitra. Here there is equanimity towards criticism-praise, happiness-unhappiness, friends or foes. The absence of such equanimity is on account of fruition of moha karma.

Some fools say that in fifth Kaal the contemplation of soul cannot be practiced. That is refuted:

Gatha 73. Those whose Charitra is obscured, who do not practice Vrita or Samiti, who are totally corrupted from Shuddha Bhavas, some such MithyaDrishti people say that this fifth kaal (period of time) is not suitable for Dhyan Yog.

How are those people? It is further stated:

Gatha 74. Those Jivas who are devoid of Samyak Darshan and Samyak Gyan, who are Abhavya, who are quite away from Moksha Marg and are obsessed with  worldly pleasures; they say that this period is not suitable for Dhyan.

Those who are desirous of sensory pleasures only are devoid of knowledge of jiva-ajiva, therefore they say that this kaal is not suitable for dhyan. This indicates that the person is Abhavya and not eligible for Moksha.

The one  who says that this period is not suitable for dhyan, he does not know the forms of five mahavritas, five samitis, three guptis either:

Gatha 75. The one who does not know the form of five Maha Vritas, five Samiti and three Guptis, who is foolish Agyani ; he says that this period is not suitable for Dhyan.

If he does not accept that dharma dhyan is feasible in this kaal then he is agyani:

Gatha 76. In this Bharat Kshetra, in this fifth period of time Digamber Munis practice Dharma Dhyan and that Dhyan is possible only for the Muni engaged in the contemplation of the soul. The one who does not accept it, he is Agyani , not knowing the nature of Dharma Dhyan.

Further it is told that even in this kaal, Munis with jewel trio exist who  attain the states of Indra, Lokantik deva in swarga and subsequently attain Moksha :

Gatha 77. In this fifth kaal also, Munis attain purification with jewel trio. By contemplation  of the soul they attain the state of Indra or that of Lokantik Devas. From there in next birth they attain Moksha.

Here it is emphasized that in this period only Shukla dhyan  and Moksha are negated but not dharma dhyan. Those Munis engaging in dharma dhyan attain the states of Indra or Lokantik devas who have only one birth remaining. Therefore they take birth as Manushya in last birth and attain Moksha subsequently. Thus dharma dhyan leads to Moksha traditionally. Those who wish to keep busy in sensory subjects only make such statements.

Those who accept Muni Ling but believe absence of dhyan in this kaal and therefore in indulge in pap, they are away from Moksha Marg:

Gatha 78. Those Munis  having evil intents who after adopting the naked attire of Tirthankaras, indulge in pap karmas, those sinners are corrupted from Moksha Marg.

Thinking that this kaal is devoid of dhyan, they indulge in pap.

How are those who  are away from Moksha Marg ? :

Gatha 79. Those who adopt one of the five kinds of dresses, keep possessions of money, grains etc., whose nature is begging, who are always engaged in evil acts, they are corrupted from Moksha Marg.

This gatha refers to those who initially adopted Digamber Muni Ling but later considering the limitations of Kaal and being unable to follow the conduct, they got corrupted from Ling and became householder again. They started wearing clothes, kept possessions, requested other’s  support, consumed inappropriate food and thus got corrupted from Moksha Marg. To justify their actions they prepared fraudulent scriptures etc. So one should be beware of them.

Real from of Muni is described:  

Gatha 80. Those who are devoid of possessions, who have given up the attachment of wife, children etc., tolerate twenty two types of hardships, who have overcome the passions, who do not engage in Pap activities, those Munis are said to be follower of Moksha Marg.

They follow the Moksha Marg as prescribed by Jineshwara Deva being devoid of internal and external attachments.

The attitude of Moksha Margi is described:

Gatha 81. There is no one who is mine in the upper Lok, Middle Lok or Lower Lok, I am alone. With such kind of contemplation, the Yogis definitely attain indestructible bliss i.e. Moksha.

This is known as attitude of Ekatva i.e. Singularity bhavna. Those who adopt Muni Ling but keep relationships with worldly people are corrupted from Moksha Marg.

Further:

Gatha 82. Those who are devotees of Deva and Gurus, who keep contemplating of the spirit of detachment, who are immersed in Dhyan and practice supreme Charitra; such Munis are said to be follower of Moksha Marg.

Those  who follow the chain in the order of Tirthankara and accordingly have detached themselves from worldly attractions and engage themselves in dhyan, follow all the practices of fasting, samiti, gupti etc. they are MokshaMargi Muni.

The form of dhyan from aspect of Nishchaya naya is stated:

Gatha 83.  The perception of Nishchaya naya is that the soul which immersed himself within the soul for the soul, that Yogi is practitioner of Samyak Charitra and he only attains Moksha.

Nishchaya naya states the true form of any dravya as it is. Soul has two states- one is ignorant and second with gyan. In ignorant state  he believes body to be soul, adorned with anger, pride etc., possessor of riches etc.. He is Mithyadrishti and agyani who traverses the world eternally.

With the benediction of Jina he realises the nature of Jiva-Ajiva and then being Gyani he knows self to be pure gyan-darshan-consciousness form and nothing else as his own. Adopting Bhava Lingi Nirgranth Muni state he immerses soul within the soul for himself by himself and contemplates of the self then he is Samyak Gyani and its result if Nirvana.

Same is reiterated further:

Gatha 84. The soul which is of the shape of man, is Yogi ( who has abandoned the activities of mind, speech, body) , which is adorned with Keval Gyan, Keval Darshan; the Muni who contemplates of such  a soul, that Muni is the conqueror of Pap and free of perturbations of raga-dwesha.

Those who contemplate of Arihant form pure soul, they destroy their previously bonded karmas and being devoid of raga-dwesha at present, do not accrue new karmas.

Continued…..

Ashta Pahud….11

 

The reasons for Bandh and Moksha are briefly described:

Gatha 13. The Jiva who has attachment towards other substances , he accrues various types of karmas. The one who is indifferent towards other substances, he does not accrue various types of karmas. In this way Jinendra Bhagwan has preached the form of Bandh and Moksha in brief.

Attachment towards the other dravyas is cause for Bandh while detachment is the means for Moksha. This in brief is the preachment of Jinendra Bhagwan.

Those engaged in own dravya are Samyakdrishti and they destroy the karmas:

Gatha 14. The Muni who is immersed within his own soul and realises the nature of it, he is SamyakDrishti as a rule. That Muni with  manifestations in the form of Samyaktva, destroys the evil eight karmas.

This is brief description of means for destruction of eight types of karmas which lead to Nirvana.

Those who are engaged in other dravyas, accrue karma bondage being Mithyadrishti:

Gatha 15. The Muni who engages in raga towards wife, children etc. other substances, he  is MithyaDrishti. With manifestations of the form of Mithyatva that Muni accrues the evil eight karmas.

Here the essence is that even if someone has accepted Munihood with Nirgranth state, if he has not relinquished the raga etc. then they remain Mithyadishti and accrue karmas.

Further it is told that the other dravyas lead to birth in lowly states:

Gatha 16. With attachment towards other substances, one takes birth in lowly Gati while with attraction towards own soul, one accrues decent Gati. Knowing this O Bhavya Jiva! Have affection towards own soul, and do not indulge in raga towards other substances.

Attachment towards other dravyas lead to miseries and sufferings hence Acharya has briefly preached to engage in affection towards own soul nature.

Disciple enquires the form of other dravyas. Acharya replies:

Gatha 17. Sentient objects like wife, sons etc. which are different from the nature of the soul, insentient substances like money, grains etc., and wife, children etc.  with ornaments etc. are mixed objects which are all other dravyas. This is the true form of other dravyas as told by Omniscient Bhagwan.

Other than the knowledge natured soul, all other sentient, insentient objects are other dravyas.

The soul is called as own dravya as follows:

Gatha 18. The one who is free of painful eight karmas, incomparable having body of the form of knowledge, indestructible and pure, such soul has been described as own Dravya by Jinendra Bhagwan.

Non corporeal, blissful, knowledge form soul is the only own dravya and rest all are other dravyas in mixed sentient, insentient forms.

Those who meditate upon such own dravya attain Nirvana:

Gatha 19. Those Munis who contemplate of the own soul relinquishing all other substances, they have pure conduct and following the path of Jineshwaras, they attain Moksha.

Renouncing all other substances they meditate upon their own nature; they definitely engage in Jina Marg in conduct form and attain Moksha.

It is reiterated that if the Yogi can attain Moksha with contemplation of pure soul, then can he not attain Swarga? Surely he can:

Gatha 20. Following the path of Jina Bhagwan, the Yogi contemplates of the pure soul, due to which he attains Moksha. Would he not attain Swarga Lok with that contemplation of soul? Surely he would.

Somebody may doubt that with the meditation of soul one gets Moksha but not Swarga. To them it is clarified that Swarga Lok lies enroute to Moksha only.

Same meaning is substantiated further:

Gatha 21. The person who walks 100 Yojans ( 400 kosh)  carrying a heavy load in one day, can he not walk half a kosh on the ground. Surely he can.

With example it is reiterated that if one can attain Moksha then Swarga only lies enroute.

With another example it is strengthened:

Gatha 22. The warrior who can not be defeated by a crore warriors in battle, can he be conquered by one man? Surely not.

The one who proceeds on Moksha Marg destroys all karmas then would he not be destroying pap karmas which prevent attainment of Swarga ? Surely he would be.

Therefore it is told that with Shubha Raga form tapa, many people attain Swarga but with Yoga of the form of Dhyan they not only attain Swarga but also Moksha:

Gatha 23. Everyone attains Swarga on account of Tapa but the one who attains Swarga due to Dhyan, he attains indestructible blissful  form Moksha in other Lok.

Lot of  practitioners of tapa, on account of weak passions attain Swarga. However those who practice dhyan as prescribed in Jina Marg, they not only attain Swarga but also Moksha.

With example the attainment of Moksha with Dhyan is reiterated:

Gatha 24. Just as in conjunction with right  material for purification, gold ore becomes pure gold, in the same way in conjunction with right dravya, kshetra, kaal, bhaav etc. the worldly jiva becomes Paramatma.

Next it is now told that vrita and tapa lead to Swarga which is superior than non vrita etc. which result in Narak:

Gatha 25. It is better to attain Swarga with Tapa and Vrita rather than undergoing miseries in Narak with Avrita (without vows) and Atapa ( non tapa). Just as shade and bright sunlight are quite different for a person sitting in them, in the same way there is lot of difference in those practicing Vrita and those not practicing them.

The one sitting in shade does not suffer the heat etc. while the one sitting in sunlight suffers immensely. In the same way the one who adopts Vrita and Tapa, attains pleasures of swarga while the one engaged in passions and sensual subjects lands in Narak and suffers. The objective here is that it is better to be engaged in Vrita, Tapa till Nirvana could be attained.

Further it is told that so long as one stays in the world, practice tapa, vrita but those desirous of the salvation from world should practice dhyan of soul:

Gatha 26. Those Munis who want to go across the giant world form ocean they contemplate of the soul which burns the karmas in fuel form.

Destruction of karmas is attained by meditation upon pure soul only hence those who want salvation from the world should contemplate of the Paramatma form pure soul. There is no other way.

The procedure for Dhyan is described:

Gatha 27. The Muni engaged in Dhyan, relinquishing all manifestations in the form of passions, pride, raga, moha, dwesha, etc. , being detached from worldly affairs, contemplates of the soul only.

Muni should firstly discard all passions, raga-dwesha and thus totally detached contemplate of the pure soul.

Same is reiterated further:

Gatha 28. Relinquishing Mithyatva, Agyan, Pap, Punya, etc. with mind, speech and body , the Muni engaged in contemplation meditates upon the soul keeping silence.

Here the beliefs of other faiths who also practice Dhyan are negated. If one does not know the form of Moksha then what would he contemplate upon ? Dhyan is not mediation upon pap or punya. Therefore firstly Mithyatva has to be relinquished as per Jain order and then with right belief the Dhyan has to be practiced.

Keeping silence what does the Yogi think about? :

Gatha 29. The corporeal body etc. which I see, they are insentient and definitely do not know anything. I am knower and non corporeal so cannot be seen then whom should I talk with? Therefore keeping silence is the best.

If there is someone to talk with, then speaking with him is meaningful. But the soul is non corporeal and does not speak while corporeal pudgala is insentient who does not know anyone. Hence whom should I talk with ? Better to keep quiet.

Contemplating thus he destroys the accumulated karmas after preventing influx of karmas:

Gatha 30. The Yogi engaged in Dhyan, prevents the asrava of all the karmas and destroys the previously bonded karmas. Then with Keval Gyan knows all the substances- thus has been told by Jinendra deva.

Dhyan prevents asrava (infux) of karmas and future bondage. Further it leads to Nirjara of karmas due to which one attains Keval Gyan and Moksha. This is the glory of Dhyan.

Those engaged in Vyavahara cannot attain Dhyan:

Gatha 31. The Muni who sleeps (disinterested) in the activities of Vyavahara, he is alert in the activities of soul contemplation. The one who is alert in the activities of Vyavahara, he sleeps in activities of soul contemplation i.e. does not know his own nature. 

Muni does not have anything to do with worldly activities otherwise what for he has become Muni? Primarily he is engaged in Dhyan and contemplation of the soul. The Activities pertaining to MahaVrita are secondary.

Therefore Muni engages in activities of the soul discarding Vyavahara:

Gatha 32. Knowing this Yogi relinquishes all the activities pertaining to Vyavahara and he contemplates of the Paramatma as prescribed by Jinendra Bhagwan.

The implication of discarding Vyavahara is that all activities pertaining to worldly Vyavahara and Dharma Vyavahara are relinquished, then only one can engage in Dhyan. The forms of Dhyan described by other faiths are incorrect and are negated.

Further JinaDeva has preached for studies and Dhyan which is described as follows:

Gatha 33. Acharya says that O Muni! Adopting five MahaVritas (great vows) , five Samiti ( disciplines), three Guptis (restraints) and jewel trio, practice Dhyan and studies of scriptures.

Armed with the practices of five MahaVritas, five Samiti, three Gupti and jewel trio , the Muni should engage in Dhyan and studies of scriptures. Of these the primary is Dhyan but if the mind is not immersed in the same then one should direct mind towards studies. In scriptures also the form of Paramatma is described which is part of Dhyan only.

Those who are devotees of jewel trio, those jivas are worshippers only:

Gatha 34. Jiva having devotion towards jewel-trio should be considered as a devotee and the result of devotion is Keval Gyan.

The pure soul is Keval Gyan and vice versa:

Gatha 35. The one who is established by himself, free from impurities of karmas, knower and seer of all substances, the form of such soul has been described by Jinendra deva. O Muni! Know that soul to be Keval (only) Gyan or know Keval(only) Gyan to be soul. In this way the description of quality and its owner is carried out from aspect of non differentiation.

The form of soul  has been described to be Siddha on its own by Omniscient. The soul and knowledge are one and the same.

Those who worship jewel trio, they contemplate of the soul:  

Gatha 36. The Yogi who is devoted towards jewel-trio as described by Jinendra Deva, explicitly he contemplates of the soul and relinquishes the pudgala etc. form other dravyas, for sure.

Acharya explains how the soul is of the form of jewel trio:

Gatha 37. The one who knows is Gyan, the one who sees is Darshan and renunciation of punya-pap form activities is Charitra. In this way the soul and jewel-trio are described from aspect of non-differentiation.

All these three above are qualities and the one doing them is the soul hence these three are soul only. There is no differentiation between the qualities and owner of qualities. Therefore jewel trio is soul only.

Same is explained in another way:

Gatha 38. Right belief in Jiva etc. form Tatvas is Samyak Darshan. Knowing those Tatvas rightly is Samyak Gyan. Renunciation of violence etc. form pap activities is Samyak Charitra, thus has been told by Jinendra Deva.

Right belief in the seven tatvas is Samyak Darshan and knowing the same rightly is Samyak Gyan. Activities pertaining to renunciation of other dravyas is Charitra. These have to understood from aspects of Nishchaya and Vyavahara as described in scriptures.

From aspect of Samyak Darshan:

Gatha 39. The person purified with Samyak Darshan only is pure, since the one who is purified with Samyak Darshan only attains Moksha. The one who does not have Samyak Darshan does not get desired benefit i.e. Moksha.

Samyak Darshan alone is paramount in the attainment of Nirvana.

The essence of preachment is to attain Samyak Darshan:

Gatha 40. This preachment of such Samyak Darshan is extremely beneficial, eliminator of old age, death etc. The one who has right belief in it only is Samyak Drishti which is followed by all the Munis and Shravaks.

Out of all the bhavas of Jiva, the Samyak darshan is most important since without it the Gyan and Charitra are not termed as Samyak. Therefore firstly adopt Samyak Darshan. This is the message.

The form of Samyak Gyan is described:

Gatha 41. The Yogi who understands the difference between Jiva and Ajiva as described by Jinendra Bhagwan, that is Samyak Gyan in reality as per Omniscient Deva.

Knowing the forms of six dravyas, seven tatvas as described by omniscient is Samyak Gyan. Without such knowledge, jiva indulges in Mithyatva and believes other dravyas to be self. Other faiths have also described them incorrectly which lead to Mithyatva only hence should be avoided.

Form of Samyak Charitra is described:

Gatha 42. Dhyani Muni who, realising the difference of Jiva and Ajiva, renunciates punya and Pap activities, he is Charitra free of Vikalpas. Thus has been told by Omniscient Deva who has destroyed Ghatiya karmas.

Charitra is described in Nishchaya and Vyavahara sense as follows-  The practices of five MahaVrita-Samiti-Gupti are Vyavahara which result in bondage of Shubha karmas. Immersion within the soul abstaining from all activities is Nishchaya Charitra. This is Nirvikalpa state.  This results in destruction of karmas. Both Nishchaya and Vyavahara go together. Completely pure  Charitra is attained in eleventh gunasthana onwards.

Thus equipped with jewel trio and practicing Tapa-Sanyam-Samiti the Muni attains Nirvana:

Gatha 43. The Sanyami Muni who adopting jewel-trio, practices Tapa in accordance with his capabilities, he attains supreme state i.e. Moksha contemplating of the pure Atma.

The Muni contemplates of Paramatma in following manner:

Gatha 44. In all the three seasons of rain, summer and winter, the Dhyani Muni  practicing Samadhi with mind, speech and body, renunciates the three thorns of the form of Mithyatva, deceit and desires. Further he contemplates of the Paramatma being free from raga-Dwesha form defects and is decorated with jewel trio.

If the Dhyan is disturbed due to hardships then it cannot be called Dhyan. Similarly it should not be disturbed by some thoughts of the nature of thorns. Lastly there should not be any thoughts of raga-dwesha either to unsettle dhyan. Thus only one should engage in dhyan.

In this manner one attains supreme bliss:

Gatha 45. The Jiva who is free of pride, deceit, anger and greed, thus having pure nature, he attains supreme bliss i.e. Moksha.

With complete purification of bhavas one attains Yathakhyat charitra which is totally pure which provides supreme bliss.

Those desirous of sensual subjects and engaged in anger etc. cannot attain the same:

Gatha 46. The Jiva who is immersed in sensual subjects and passions, has angry nature  and therefore enjoys activities of violence etc., who does not have spirit of Paramatma in his mind, that Jiva gets corrupted from Jina Mudra ( Jina attire) and cannot attain bliss of Moksha.

Those who do not have Jina Mudra ( Jina attire) and are engaged in violence and sensual subjects, then how can they attain bliss of Moksha?

Those who do not appreciate Jina Mudra remain in this world:

Gatha 47. The Jina Mudra (Jina attire) as described by Jina Deva is really the means to Moksha conventionally. Those Jivas who do not appreciate this Jina Mudra even in dreams, continue in the world form forest for ever.

Those who contemplate of the Paramatma, those Yogis do not invite new karma asrava by  remaining free of greed:

Gatha 48. The Yogi contemplating of Paramatma, gets rid of pap generating greed. The Muni free of greed does not accrue fresh karma bondage- thus has been told by Jinendra Deva.

The Muni who contemplates of the Paramatma,  does not desire anything pertaining to future births and thus remaining free of greed he does not have asrava of new karmas. The greed Kashaya is long lasting till tenth gunasthana hence that is specifically condemned.

Thus being free of greed, he engages in dhyan of Paramatma and attains highest state:

Gatha 49. In this way Yogi adopting firm Samyaktva and Charitra in his mind, contemplating of the soul attains highest state i.e. Moksha.

Firmly entrenched in Samyak darshan-gyan-charitra, the Yogi does not budge on account of hardships and contemplates of the soul and attains Moksha.

Continued…..

Ashta Pahud…..10

 

The greatness of Samyak Darshan is described:

Gatha 144. Just as moon is prime amongst the stars and the lion is leader amongst the animals, in the same way amongst the dharmas of Munis and Shravaks (householders) the Samyak Darshan only is the prime.

Amongst all the dharmas of Vyavahara, Samyaktva is the greatest. Without Samyaktva all worldly paths are paths of bondage.

Further:

Gatha 145. Just as Dharanendra (snake king with thousand heads) is glorified with the rays of red jewel amongst the jewels of thousand heads, in the same way the follower of pure Samyaktva i.e. Jinendra Bhakta Jiva is glorified in Jain Siddhant.

In all Jina scriptures the Samyaktva only has been glorified.

The glory of Ling along with Samyaktva is described:

Gatha 146. Just as in a clear sky, the moon is highlighted along with the mass of stars, in the same way, Jina Ling (Digamber attire) is highlighted purified with Samyakdarshan and cleansed with Tapas and Vritas (vows).

Although the Jina Ling ( digamber attire) is pure with  tapa and vrita but it does not appear glorious without SamyakDarshan . Only with its presence it is grand.

Knowing this adopt the jewel form darshan:

Gatha 147. O Bhavya Jivas! Knowing the qualities and defects of SamyakDarshan and Mithyatva in this manner, adopt the Samyaktva form jewel with pure Bhavas which is the best amongst the all the jewel form qualities and first step towards the palace of Moksha.

Out of all the elements of Vyavahara, Moksha Marg like tapa, pooja, vrita etc. the essence is Samyak darshan which makes every activity successful. Hence adopt Samyak Darshan first.

Who is eligible for Samyak darshan ? The one who knows the forms of Jiva Ajiva etc. and experiences the Jiva substance within self. The form of Jiva is described next:

Gatha 148. This Jiva is doer of Shubha or Ashubha karmas i.e.  those of own soul manifestations, enjoyer of the fruition of karmas, is non-corporeal, having the shape of the body, without beginning or an end, having Darshanopayoga and Gyanopayoga – thus has been told by Jinendra Bhagwan.

Here six characteristics of substance named Jiva are described as follows:

1.      Jiva is Karta (doer) of own impure bhavas in the ignorant state from aspect of Nishchaya naya. From aspect of Vyavahara naya, he is Karta of Gyanavarana etc. Pudgala karmas. From aspect of Shuddha Naya he is Karta of own pure bhavas.

2.      Jiva is Bhokta (enjoyer) of own Gyan-Darshan form consciousness from aspect of Nishchaya naya. From aspect of Vyavahara naya, he is Bhokta of happiness, unhappiness form fruitions of pudgala karmas.

3.      Jiva is Non Corporeal since from aspect of Nishchaya naya he is devoid of touch, taste, smell, color, sound form pudgala features. From aspect of Vyavahara naya, so long he is bonded with pudgala karmas, he is corporeal.

4.      Jiva is equivalent to the size of the body. From aspect of Nishchaya naya, he has innumerable Pradesh equivalent to that of Lok. However on account of contraction, expansion Shakti (capability) he is slightly less than body size.

5.      Jiva is indestructible from aspect of Dravya Drishti while from aspect of paryaya, he keeps taking birth and getting destroyed.

6.      Jiva is Darshan-Gyan-Upayoga form of consciousness.

These characteristics negate the beliefs of other faiths who believe then Jiva to be singular form. Some believe Jiva to be non doer, some non enjoyer, some corporeal, some all pervasive, some transitory, some without knowledge only etc.

Now it is shown that with Samyak darshan jiva destroys the karmas obscuring his knowledge, darshan etc. capabilities:     

Gatha 149. With the spirit of Jina Bhavna appropriately the Bhavya Jiva destroys the four Ghatiya karmas namely Gyanavarana, Darshanavarana , Mohaniya and Antaraya.

With Samyak darshan having Jina Bhavna, Jiva destroys the four types of Ghatiya karmas which obscure his basic qualities of knowledge, darshan, sukh and veerya (strength).

Destruction of Ghatiya Karmas leads to revelation of Anant Chatushtaya (infinite foursome):

Gatha 150. Subsequent to destruction of four Ghatiya karmas, infinite strength, infinite bliss, infinite knowledge and infinite vision, these four qualities are revealed. With the revelation of these four infinite foursome qualities, the Jiva illuminates the Lokalok.

With infinite knowledge and vision the Jiva sees and knows the entire lokaloka along with all substances and all their manifestations. Infinite sukh is bliss form which does not reduce ever on account of infinite strength. Such infinite foursome form is the nature of Jiva.

The one having Anant Chatushtaya is called Paramatma:

Gatha 151. With the benefit of SamyakDarshan , this worldly Jiva getting free from karma bondage, becomes Paramatma. The same is called as Gyani(keval Gyani), Shiva(Benedictory), Parameshthi(stationary in supreme state), Sarvagya (Omniscient), Vishnu( all pervasive with knowledge), ChaturMukha( visionary in all four directions), Buddha (knower) etc.

These terms negate the beliefs of the other faiths who believe the Paramatma to be of different forms. Their beliefs are of the form of Ekant (singular) while the terms describing Arihant are real.

Acharya prays that such Deva grants him knowledge:

Gatha 152. Acharya Kunda Kunda prays that may the Ratna Traya be bestowed upon me by Arihant Deva who is free from Ghatiya Karmas, free of 18 types of defects, having param Audarika sharir, of the form of the lamp capable of illuminating the house of three loks.

Here reference is made to the divine preachment of Arihant in the Tirthankara state on account of fruition of Naam karma. This enables several jivas to be benefitted and attain jewel trio. Without such preachment there is no way other jivas would have learnt the means to Moksha Marga. In other faiths this provision does not exist.

Those who offer obeisance to the feet of Arihant Jineshwara, the destroy the world form creeper:

Gatha 153. Those Bhavya people who offer obeisance in the lotus feet of Jina Bhagwan with supreme devotion and dedication, they uproot the world form creeper from its roots with the weapons of supreme bhavas i.e. destroy Mithyatva totally.

The devotion indicates attainment of SamyakDarshan which reveals the destruction of Mithyatva. Hence the worldly presence is now limited:

Those who have attained Samyaktva, they do not get smeared with karmas:

Gatha 154. Just as leaf of Lotus remains untouched with water naturally, in the same way Samyak Drishti Jiva is not besmeared with anger etc. form passions and subjects of the senses due to his pious bhavas.

SamyakDrishti Jiva is devoid of Mithyatva and Anantanubandhi Kashaya (passions). Further he does not entertain spirit of doing anything in other dravyas. He remains knower without engaging in raga bhavas. Therefore he does not accrue future karma bondage.

Such SamyakDrishti people have qualities of sheel Sanyam etc. not present in others:

Gatha 155. Shri Kunda Kundacharya says that those SamyakDrishti people we call as Muni who are accompanied with all qualities of sheel (moral virtues) and Sanyam (restraints) etc. On the other hand, those who are like the house of flaws, totally corrupted minded, such MithyaDrishti people who are not even equal to a Shravak (householder), in reality are imposters adopting the attire of Munis.

Here it is declared that those who are MithyaDrishti with passions and adopt the attire of Muni without having Sanyam or sheel, they are not even equivalent to a Shravak. They are just imposters.

Those SamyakDrishti who have conquered the passions form enemies only are real warriors:

Gatha 156. Those people are patient and brave, who with the impurity free bright sword of forgiveness and suppression of senses have overcome warriors of the form of passions who are powerful, very difficult to conquer and are intoxicated with their strength.

In the world several people are called conquerors due to victory in wars but the ones who conquer passions are rare. They are the real warriors and are prime Munis. They only attain Moksha.

Those people are great who themselves attain jewel trio and help others also to attain it:

Gatha 157. Those people are saintly and respectable who with their hands of the form of Gyan and Darshan have enabled Bhavya Jivas to cross the ocean of the form of sensory subjects.

Those who cross the worldly ocean themselves as well as enable others also to cross the same are great.

Further glory of such Munis is propounded:

Gatha 158. The Digamber Munis shred the totally deceitful nature form vine flowered with the poisonous flowers of sensory subjects and supported on the Moha form large tree, by means of weapons of the form of Samyak Gyan.

The deceit passion is quite invisible and spreads all over even amongst the Munis. Those Munis who shred it by means of knowledge are great and they only attain Moksha.

Further capabilities of such Munis is described:

Gatha 159. Those Munis who are devoid of Moha, pride, feeling of greatness and are compassionate, they hack the tree trunk of the form of all paps by means of Charitra form sword.

Moha is the attachment towards other dravyas and smugness related to other dravyas is pride which can be of different forms. Munis are devoid of these and are compassionate towards other jivas. Thus Munis destroy the Ashubha pap karmas by means of Charitra form sword.

Such Munis adorned with primary and secondary qualities are glorious in Jina order:

Gatha 160. Just as full moon of Poornima is highlighted amongst the mass of stars in the sky, in the same way in the sky of the form of Jina principles, Munindra form moon is illustrious with primary and secondary qualities.

Munis are adorned with 28 primary qualities, DasLakshan Dharma, 3 Guptis and 84 Lakh secondary qualities which make them illustrious like full moon. Such Munis are non existent in other faiths.

With such pure bhavas, they attain states of Tirthankara etc. and are glorified: 

Gatha 161. Munivar with totally pure bhavas attain several Riddhis( miraculous capabilities) of the form of Akash Gamini (travelling in the sky) of Charan Munis etc. and  pleasures of Chakravarthys, Balabhadra, Narayana, Indra, Tirthankara, Ganadhar etc.

Earlier also such people with pure bhavas have attained such states and were glorified and in future also such people would attain glory.

The bliss of Moksha is also attained by them:

Gatha 162. Jiva having Bhavna of the nature of Jinendra attain bliss of great Moksha, which is benedictory, whose characteristics is freedom from old age-death, incomparable, greatest amongst all, devoid of all kinds of karma impurities and indescribable.

The characteristics of Moksha are quite different from those of the world and its bliss is indescribable.

Further Acharya prays that such Siddha Bhagwan grant him purity of bhavas:

Gatha 163. May those Siddha Parameshthis bestow purities in the supreme bhavas of darshan, gyan and charitra qualities of mine; who are worshipped in all the three loks, are totally pure, are  free from impurities of karmas and are permanent.

Just as Siddha Bhagwan had attained purity of bhavas, Acharya also prays to attain the same.

The treatise on Bhavas is now being concluded:

Gatha 164. Acharya says that there is no point in saying any further since dharma, artha, kaam and Moksha all the four purusharthas and all other activities are dependent upon pure bhavas only.

People have four kinds of Purusharthas namely Dharma, Artha, Kaam and Moksha. All these four are implicit in the pure consciousness form manifestations of soul i.e. all of them are carried out with the pure bhavas. Then nothing further needs to be said.

The Bhava Pahud concluded with the preachment below:

Gatha 165. In this way omniscient Deva has preached the Bhava Prabhrat named scripture appropriately. The Bhavya Jivas who read it with devotion, listen to it and contemplate of it; they attain stationary state i.e. Moksha.

Acharya has declared that this Pahud is as described by Omniscient and not by some Chhadmastha (non omniscient). Study of the same results in pure bhavas which lead to Moksha traditionally. Hence one should study, preach and practice the same for attaining salvation.

 

                                                            6. Moksha Pahud

Firstly Acharya offers obeisance to Paramatma:

 Gatha 1. Obeisance to that Deva who having destroyed karmas by renouncing other dravyas and attained soul of the form of knowledge.

Here Deva have been offered obeisance who has attained Keval Gyan form Moksha state by relinquishing all other external dravyas and in the process destroyed all karmas.

Now Acharya vows to describe this Moksha Pahud granth:

Gatha 2. Acharya says that offering obeisance to omniscient Veetrag Deva who is free of 18 types of defects and has acquired infinite knowledge and infinite vision; I shall narrate the form of the Paramatma, holder of the supreme state,  for the benefit of Munis with great Dhyan.

Such Moksha is attained by means of Dhyan hence the implication is that the same would be described here:

Here Acharya reveals how the supreme state is attained by Yogis:

Gatha 3. Knowing which the Yogi engaged in Dhyan, always experiencing that Paramatma within attains incomparable and indestructible  Moksha.

Here it is implied that with the dhyan of Paramatma one attains Moksha.

The form of Paramatma is revealed by describing three kinds of Atma(soul) :

Gatha 4. That soul is of three kinds- Paramatma, Antaratma and Bahiratma. Relinquishing  the Bahiratma, becoming Antaramta i.e. having differentiating knowledge, the Paramatma is always contemplated upon. Therefore O Muni! You renounce the manifestations in the form of Bahiratma which believe the soul and body to be the same.

The forms of the three kinds of souls are described next:

Gatha 5. The touch etc. form senses are Bahiratma and the internally explicit  experience form realisation  of the soul is Antaratma and the soul without blemishes of dravya karma, bhava karma and no karmas is Paramatma and that only is Deva.

The Bahiratma is engaged in activities of the senses while Antaratma experiences the self within himself. When that Antaratma destroys all forms of karmas then he becomes Paramatma.

The form of Paramatma is elaborated further:

Gatha 6. The one who, is free of karmas, free of body and sensory knowledges, having Keval Gyan with extremely pure soul, is stationary in supreme state, has conquered all karmas and is benedictory to the Jivas and has attained indestructible Siddha state; he is called Paramatma.

The one who contemplates such form of Paramatma, become one like him.

The same is preached here:

Gatha 7. Renouncing the Bahiratma with mind, speech and body, taking recourse to Antaratma contemplate of the Paramatma- thus has been told by Jinendra deva.

The attitude of Bahiratma is described:

Gatha 8. The MithyaDrishti Bahiratma engaging his mind in external objects like wife, children etc., forgetting his own nature due to senses i.e. believing senses only to be the soul, thereby  thinks his body to be the soul only.

Mithyadrishti believes the bodies of other similar being as their souls:

Gatha 9. The MithyaDrishti Jiva, in spite of observing the other’s body to be insentient like his own body, still considers it to be other’s soul with great care.

Just as he believes his body to be own soul, the Mithyadrishti believes other’s bodies to be other’s souls. He makes lots of efforts to retain such belief. Here is it preached to discard such bhava.

With such belief only people engage in Moha with respect to others:

Gatha 10. The Mohi Jiva does not realise the true nature of the soul since he believes the body etc. to be own and other’s souls. Therefore people have stronger Moha towards wife, children etc.

Those who do not know the real nature of Ajiva substance, believe own  body only to be own soul and other’s bodies to be their souls. This leads to the spirit of Moha with respect to them. Only when they realise the forms of Jiva and Ajiva with soul being non corporeal consciousness form, then only they can renounce the Moha. Therefore one has to know the forms of Jiva etc. properly.

On account of Moha, the jiva desires similar body in next birth also:

Gatha 11. Jiva immersed in MithyaGyan, having the spirit of Mithya manifestations, still believes the body only to be his soul on account of fruition of Mithyatva karma and desires the same in future births.

The Mithyadrishti jiva believes the body to be his soul and desires continuity of same in future births also.

The Munis are detached from body and do not desire them hence without oneness with bodies they attain Nirvana:

Gatha 12. The yogi who is detached from his body, free from wrangling of raga-dwesha, does not have attachment, does not indulge in practices of agriculture, business etc. injurious to Jivas and is totally immersed in the nature of the soul, he attains Moksha.

The Muni has relinquished the spirit of Bahiratma and has become Antaratma. He immerses self in Paramatma and attains Moksha.

Continued….