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…..