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….