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…..