Ashta Pahud….09

 

Purifying the Bhava ling, practice dravya ling:

Gatha 111. O Muni! Attaining internal purity, adopt these four external Lings of hair-plucking, nakedness, non-bathing and keeping Picchi-Kamandal. Surely without pure bhavas of the Jivas, the external Ling is definitely meaningless.

Without purity of bhavas the external Lings are definitely not worthwhile. With purity of bhavas the four lings described above should be practiced. Without bhavas these become source of fun without any benefit.

The cause for corruption of bhavas are four types of Sangyas (instincts) which lead to traversing in the world:

Gatha 112. O Muni! Being deluded and dependent by the four Sangyas (instinctive consciousness) of food, fear, possession and sex you have transmigrated in this worldly forest since eternal times.

These four instincts are experienced by all jivas at all the times. These are desire of food, fear, desire of sex and possessions. Due to them one accrues karmas and wanders in the world. Hence the Munis are preached to relinquish these Sangyas.

With the purity of bhavas, practice the activities of external secondary qualities:

Gatha 113. O Muni! Becoming pious with the spirit of the soul,  adopt  the secondary practices of sleeping in the open air, meditation in the sun on the peak of a mountain, contemplation under the tree in rainy season etc. without desiring pooja or other benefits.

Without purity of bhavas these should not be attempted since they do not serve any purpose. The objective is not to earn fame or respect but to enhance your capability to endure hardships.

Preachment of spirit of tatva is made:

Gatha 114. O Muni! Attaining purity with mind, speech, body in the form of   krita, karita, anumodana (doing, getting done, concurring with others  doing it), contemplate firstly of Jiva Tatva, secondly Ajiva Tatva, thirdly Asrava Tatva, fourthly Bandh Tatva, fifthly Samvar Tatva and meditate upon the eternal Moksha form soul, conqueror of Dharma, Arth, Kaam three kinds of purusharthas (efforts).

Contemplate firstly of the Jiva Tattva which is darshan-gyan form consciousness natured. This is the nature of self. The Ajiva Tatva are all others of the form of pudgala, dharma, adharma, akash, kaal which are non-self. Third is asrava Tatva which denote the bhavas generated with the combination of jiva and pudgala. These result in bhava asrava of raga-dwesha-moha causing accrual of dravya asrava of the form of Mithyatva, Avirati, Kashaya and yoga. Next is Bandh Tatva which represents the bondage of dravya karma which are cause for worldly transmigration. Fifth is Samvar Tatva i.e. the prevention of raga-dwesha-moha bhavas in self leading to avoidance of influx of karmas. Nirjara Tatva follows next which is the shedding away of accrued karmas and ultimate attainment of Moksha Tatva. In this manner all seven tatvas should be contemplated upon. This bhavna results in negation of the three kinds of purusharthas and practice the fourth purushartha of Moksha. With such contemplation, bhava purity is attained.

So long as such Bhavna of Tatva is not present, the Moksha is also not possible:

Gatha 115. O Muni! So long as the soul does not contemplate of the Jiva etc. Tatvas and does not meditate upon the Dharma Dhyan, Shukla Dhyan and Anupreksha (reflections) etc., till then he does not attain state free from old age, death i.e. Moksha.

The spirit of Tatva is subject of contemplation of Dharma Dhyan and Shukla Dhyan while the objective is own pure darshan-gyan form consciousness self which is of the same form as that of Arihant and Siddhas. Till such realisation is not achieved, one cannot attain salvation from the world.

It is declared that cause for pap-punya and bandh-moksha is manifestations only:

Gatha 116. All pap and punya result due to manifestations and bandh- Moksha also occurs due to manifestations; this has been declared in Jina scriptures.

Due to manifestations of Mithyatva , sensual passions etc. pap is accrued while devotion, compassion etc. accrue punya. Here the preachment is to avoid ashubha manifestations and keep manifestations being Shubha.

The causes for Pap bondage are described:

Gatha 117. Manifesting in the form contrary to the words of Jina Bhagwan, Jiva accrues bondage of Ashubha karmas due to Mithyatva, Kashaya, Asamyam, Yog and Ashubha Leshyas.

Lack of faith in Tatvas is Mithyatva. Kashaya are passions of anger, pride, deceit and greed. Asamyamis lack of restraints with desires of sensual enjoyments leading to injury to other jivas. Yoga is activities of mind-speech and body. These  result in bondage of pap karmas.

Converse of the above is punya bondage:

Gatha 118. On the other hand Samyak Drishti Jiva, opposite to that of MithyaDrishti Jiva described above, with the purity of Bhavas accrues bondage of Shubha Karmas. In this manner the Jiva accrues both kinds of bondages, thus it has been told by Jina Bhagwan.

The Samyak Drishti Jiva with pure bhavas accrues Shubha karmas. Even if due to passions some ashubha karmas are bonded, their intensity is quite low hence are ignored.

The Muni is addressed to contemplate as follows:

Gatha 119. O Muni! You contemplate that I am obscured by Gyanavarana etc. eight types of karmas. Now I shall reveal the infinite knowledge etc. quality form consciousness by burning them to ashes.

The destruction of karmas can be carried out by mediation upon the pure nature of self which is advised here.

Further means for destruction of karmas are preached:

Gatha 120. O Muni! Contemplate daily of the 18000 forms of sheel (virtues of moral conduct) and 84 lakh forms of secondary qualities and practice them. There is no purpose served by talking too much.

Soul manifests in two forms: 1. Natural and 2. Vibhava or non-natural. The natural manifestations are gyan-darshan form consciousness while Vibhava manifestations occur under influence of karmas. Primarily they occur due to nimitta of Moha and secondarily due to passions, raga, dwesha etc. These only result in divisions of sheel described above. One should be wary of them and  keep himself away from such conduct.

It is preached to meditate without contemplating upon the vikalpas of divisions:

Gatha 121. O Muni! Renouncing the Art Dhyan ( painful contemplations) and Raudra Dhyan ( cruel contemplations), you contemplate of Dharma Dhyan and Shukla Dhyan since this Jiva has contemplated of Art Dhyan and Raudra Dhyan only since eternal times.

Art and Raudra Dhyans are means for worldly stay being Ashubha. These have been practiced by Jivas since eternal times. Now it is preached to discard them and venture into Dharma and Shukla Dhyan. The form of Dhyan is Nirvikalpa on a singular subject. Shukla Dhyan is practiced at higher level by Munis.

These Dhyans lead to Moksha for the Bhava Lingi Munis:

Gatha 122. The Dravya Lingi Munis who are possessed with desires of sensory pleasures cannot uproot the world form tree. The Bhava Lingi Munis only, by means of meditation form axe chop off the world form tree . 

Those Munis who adopt Dravya Ling do not have experience of real bliss hence they desire only pleasures of present and future births and for this reason only they have ventured into Tapa. They  have not entered into Dharma or Shukla Dhyan. Only those who have experienced real bliss of soul clearly know the sensory pleasures to be imaginary  hence they engage in dharma and Shukla dhyans to attain salvation from the world. Hence One should be Bhava Lingi to practice Dhyan.

Same is further elaborated:

Gatha 123. Just as a lamp kept inside a house keeps burning without interference of the wind, in the same way the lamp of the form of meditation keeps burning without interference of the ragas form wind and thus illuminates the soul.

With example of lamp it is elaborated. The ragas are like wind which do not permit the lamp of the form of dhyan to be stable.

It is preached to meditate upon the form of Panch Parameshthi:

Gatha 124. O Muni! You contemplate of the five Parameshthis who are auspicious. Arihant, Siddha, Sadhu and Dharma as described by Kevali , these four are shelter form and supreme in the Lok, worshipped by Manushya, devas and Vidyadhars. They are Swamy of the Aradhana ( veneration) and are powerful to destroy the karmas.

Here Panch Parameshthis are preached to be subject of meditation. For prevention of hindrance in that meditation the four Mangals (auspicious) are described which are shelters and supreme in the world. Hence one should meditate upon them so as to attain the pure self.

Dhyan is concentration of the knowledge hence it is preached to experience the knowledge:

Gatha 125. By means of Samyaktva form bhavas, the Bhavya Jivas, drinking the pure and cool water of the form of knowledge become free from diseases, old age, death, pains, mental agony and attain Siddha-hood.

Just as drinking of pure and cool water provides solace to the thirsty person, in the same way the knowledge provides peace to the bhavya jivas who are distraught with life and death cycles of this world. Hence they are preached to immerse in knowledge.

With the fire of Dhyan the seeds of the eight karmas get burnt which do not sprout again:

Gatha 126. Just as a burnt seed does not sprout again in the earth, in the same way, with the burning of karmas form seed, it does not sprout in worldly form again for Bhava Lingi Munis. 

Here it is confirmed that cycle of karmas need not be endless and they can be terminated. Just as an eternal seed once burnt cannot spout again.

A brief discourse follows:

Gatha 127. The Bhava Lingi Muni attains pleasures while Dravya Lingi Munis suffers miseries. Knowing the qualities and defects, adopt Samyam with Bhavas.

The Bhava Lingi is adorned with Samyak darshan who attains salvation from the world while Dravya Lingi is with Mithyatva who cannot terminate the worldly cycle. Hence it is preached to realise the qualities and flaws of them and adopt Bhava Samyam.

Same discourse is continued further:

Gatha 128. Bhava Lingi Munis attain pleasures of Ganadhars and Tirthankaras with several glories, this has been told by Jinendra Deva in brief.

The status of Tirthankara, Ganadharas, Chakravarthys is attained with lot of glory by the Samyak Drishti Bhava Lingi Munis. Hence it is advised to be Muni with Bhava.

Acharya says that the Bhava Munis are great and obeisance to them:

Gatha 129. Those Munis are venerable who are pious with Samyak Darshan, Samyak Gyan and Samyak Charitra, who are having pure manifestations of the form of soul experience and are devoid of deceit and trickery. Obeisance to them with our mind, speech and body.

Acharya has offered obeisance to the Bhava Lingi Munis who are purified with Darshan-Gyan-Charitra who are traversing in the path of Moksha.

Those who are Bhava Munis, they do not get deluded by observing the grandeur of Deva etc. :

Gatha 130. The patient Muni with the spirit of pure Samyaktva form Bhavna does not get deluded upon observing the Riddhi (grandeur) of vikriya (creation) of Kinnar, Kimpurush, KalpaVasi Devas and Vidhyadhars ( four kinds of Devas).

Those who are firmly entrenched in Samyaktva, for them the worldly grandeur is like straw. Their spirit is for attainment of real bliss hence they do not get attracted towards the grandeurs.

It is reiterated that those who do not desire even such grandeurs, then what is there to talk about worldly pleasures?:

Gatha 131. The supreme Muni who knows Moksha, observes it and contemplates it, can he be deluded by the miniscule pleasures of Manushya and devas? Never.

The spirit of Muni is engaged in bliss of Moksha. They do not get attracted towards the grandeurs of Vikriya caused by great Devas then what is there to talk about the worldly pleasures of manushya and devas?

Therefore it is preached that so long as old age etc. do not afflict you, ensure your welfare:

Gatha 132. O Muni! Till the time you are not afflicted with  old age and disease form fire does not burn the body form hut and the strength of the senses does not wane , you make efforts for spiritual enhancement.

In old age the body gets weakened with diseases and the senses become helpless to carry out worldly activities. At that stage how can one engage in Tapa, practice of knowledge and experience of soul etc. ? Therefore it is preached that so long as capability is there, utilise it for your welfare.

Next Ahimsa Dharma is preached:

Gatha 133. O Munivar with supreme manifestations ! Always protect the Jivas of six body forms with mind, speech, body and relinquishing  the six reasons of Pap, contemplate of the soul bhavna never known before.

Since eternal times, without knowing the forms of Jivas having consciousness, which were not known to you, you indulged in Himsa towards them. Now knowing their forms, have compassion towards them. Six kinds of reasons for pap were indulged in by you treating them as beneficial. Now relinquish them.

Without knowing the forms of Jivas, you consumed those Jivas as food:

Gatha 134. O Muni! Wandering in this infinite ocean form world, for enjoying different pleasures of mind, speech and body, you consumed ten kinds of lives of all the Trasa and sthavar Jivas.

Ignorant without the preachment of Jina since eternal times, you have treated the Trasa and Sthavar Jivas as your food and killed them. Now knowing the nature of Jivas have compassion towards them.

By indulging in such Himsa towards Jivas you suffered miseries of transmigration:

Gatha 135. O Muni with great fame! On account of carrying out violence on Jivas, you have suffered miseries continuously having  birth and  death in 84 lakhs kind of yoni forms.

Himsa leads to bondage of karmas and with the fruition of karmas, one suffers birth and death in the world. Therefore it is preached to practice compassion.

The preachment for kindness is further reiterated:

Gatha 136. O Muni! Protect all jivas in all the life forms by giving amnesty with purity of mind, speech and body so that traditionally you are benefitted with glories of Tirthankara etc.

Here it is preached to treat all jivas having one to five senses as same as yourselves and have empathy towards them. This accrues  bondage of Shubha karmas which traditionally leads to attainment of Tirthankara state and Moksha.

On account of six reasons Jiva wanders in the world with Mithyatva. Their forms are described:

Gatha 137. There are 180 types of KriyaVadi (active), 84 types of AkriyaVadi (inactive), Agyani 67 types and VinayVadi (respectful) 32 types of Mithyadrishti sects.

There are 363 forms of Ekantvadis (believers of singular faith). Out of them 180 believe in some activity or other. 84 believe jivas to be inactive in different ways. 68 are ignorant who argue about existence or non existence of jivas in different ways. 32 believe in respecting different personalities. All these are forms of Mithyatva.

The Abhavya Jiva cannot relinquish his Mithyatva :

Gatha 138. Abhavya Jiva, in spite of listening about Jina Dharma very  well, does not renounce his own nature i.e. Mithyatva. Just as in spite of drinking milk with sugar, the snakes do not become poison free.

The nature cannot be relinquished whatever may be the cause. The Abhavya Jivas cannot give up Mithyatva in spite of listening to all the preachments. Here it is advised not to be like them and discard Mithyatva.

Same is reiterated further:

Gatha 139. The Abhavya Jiva, whose knowledge is obscured with Mithyatva form manifestations, does not have faith in the preachment of dharma by Jinendra Bhagwan on account of deluded intellect caused by defects of Mithya Beliefs.

Such is the nature of Abhavya Jivas that any amount of preachment does not make any impact on them.

With the nimitta of such Mithyatva, Jiva undergoes poor Gatis:

Gatha 140. The Jiva who is engaged in condemnable dharma, worships disreputable hypocritical sadhus and indulges in tapas of the ignoble   kinds, he attains lowly Gatis as a result.

Indulging in rituals  in accordance with Mithyatva, they accrue lowly Gatis and suffer transmigrations.

Same is reiterated further:

Gatha 141. In this way, deluded by the scriptures of Mithyatva, preachment of totally singular kind, the Jiva has wandered in the world afflicted with Mithyatva eternally. Hence O patient Muni! You consider this.

Deluded with the scriptures of the 363 kinds of false faiths, the jivas have been traversing eternally in this world. Hence the Muni is advised not to even have their company.

Relinquishing the path of 363 type of hypocrisies engage in the path of the Jina:

Gatha 142. O Jiva ! Abandoning the hypocritical paths of 363 varieties, you engage your mind in the Jina Marg. There is no use speaking any more.

Relinquishing the 363 hypocritical paths, engage your mind in the path described by Jina and don’t allow it to wander. The Jina preachment is Anekant form which is the right path.

The jiva without Samyakdarshan is walking dead:

Gatha 143. In this world the body without life is called corpse. In the same way a person without Samyak Darshan is walking corpse. Out of these two, the corpse is non-sacred in the world hence is either burnt or buried. The walking corpse is not respected  amongst the Samyak Drshti people or otherwise attains lowly births in Narak or Tiryanch gati.

Without Samyak Darshan the Jiva is as good as dead.

Continued……