Tattva Gyan Tarangini …..05

 

Tenth Chapter

Preachment for renunciation of ego - oneness for contemplation of pure conscious form

Shloka 1: Those ignorant people who are continuously under command of ego - do not consider anyone better than themselves; they cannot observe the extremely pure own conscious form at all.

Meaning: The ego is deterrent for attainment pure conscious form. The egoistic people always remain intoxicated in the arrogance of beauty, power etc. They cannot even peek into the form of pure consciousness, hence those desirous of attainment of pure conscious form should absolutely renounce ego.

Shloka 2-3: I am body form, karma form, Manushya, thin, fat, black, Kshatriya, Vaishya, Bramhan, foolish, wise, poor, rich, etc. different kind of thoughts are ego forms. Ignorant people remain obsessed with such ego.

Shloka 4: Those people who continuously remain non-egoistic, they certainly attain singular own conscious form.

Shloka 5-6: The person who has differentiating knowledge, who knows the real difference between sentient  and insentient ,he does not engage in thoughts of I am body form, karma form, manushya, brahman, kshatriya, fat, thin etc. I am pure conscious form- such contemplation is non egoistic which is the extraordinary reason for  attainment of pure conscious form.

Shloka 7: The ignorant jivas who have faith in oneness with other dravyas, they are attached to them, hence they cannot attain pure conscious form even in the dreams.

Meaning: In the world there is no substance which is own, other than pure conscious form. Wife, son, friend etc. are all other substances, hence those jivas who wish to attain pure conscious form, should not have any types of attachment towards other substances.

Shloka 8-9: Shubha-ashubha karmas are mine; body, father, mother, sister, brother, wife, son, cow, horse, goat, elephant, wealth, bird, market, temple, city, king and country are mine- such contemplations are oneness, i.e. believing them to be own is described as oneness.

Shloka 10: Those wise people who have attained pure conscious form , they have done so without believing oneness with body etc. form other substances. Hence those desirous of attainment of pure conscious form should contemplate upon the non-oneness only again and again, keep their attention focussed on the same.

Shloka 11-12: The Shubha ashubha karmas are not mine , body, father, mother, sister, brother, wife, daughter, son, horse, elephant, wealth, bird, market, temple, city, king and country also are not mine. The one who contemplates like this in the mind has detachment.

Shloka 13: ‘The wife-son are mine’,  with such thoughts, karmas are accrued, and ‘These are not mine’ -with such thoughts the karmas are destroyed. Hence ‘mine’ this word is cause for karma bondage and ‘not mine’ these words are means for salvation from karmas.

Shloka 14: This detachment is the highest objective, it is supreme dhyan, supreme vrita, supreme bliss, supreme morality and it leads to prevention of sensory interests. Hence great people should contemplate of the pure conscious form.

Shloka 15: Those Munis who have gone to Moksha, are going and shall go, for their attainment of Moksha, this detachment only is the means. With its blessings only, Moksha has been attained. Hence the ones desirous of Moksha should contemplate of the detachment only.

Shloka 16: Without having attachment towards other substances- with proper practice of detachment, supreme tapa and fifth possessionlessness named vow get fulfilled appropriately. Supreme dharma also is attained therefore this detachment only is the subject of contemplation.

Shloka17: For this detachment, one does not have to suffer, nor someone has to be begged or requested. Nothing has to be worried about and no expenditure is accrued. Hence detachment only is the subject of dhyan.

Shloka 18: With this detachment, asrava and bondage of ashubha karmas does not happen, the sanyam is not harmed in any way – it remains steady, hence this detachment is the right subject of contemplation.

Shloka 19: With the benefit of this detachment, Jiva becomes samyak Drishti, knowledgeable, sanyami and Tapasvi, hence contemplation of detachment only  is benedictory for Jivas.

Shloka 20: With proper practice of detachment, all the blemishes of raga-dwesha etc. get destroyed, hence those people who are desirous of equanimity- desire to make their soul free of worldly miseries, they should focus their mind upon pure conscious form withdrawing from all other subjects- contemplate, meditate, recollect of the same.

Shloka 21: In this way the Muni who recognising the true nature of ego and attachment to be of the nature detrimental  for attainment of pure conscious form, absolutely renounces it, does not allow his mind to wander towards their direction  at all, he very soon attains the pure conscious form in the world.

Meaning: We can attain perturbation free bliss only with the attainment of pure conscious form, hence that should be subject of dhyan. However so long as the thoughts of the form of wife-son are mine and I am theirs  or I am body form or karma form are entertained in the mind, till then the dhayn of pure conscious form is not feasible. Hence those Munis desirous of attainment of pure conscious form should totally renounce ego, oneness  and direct their minds towards dhyan of pure conscious form.

Eleventh Chapter

Rarity of those interested in pure conscious form

Shloka 1: Although in the world there are innumerable people who are peaceful, wise, disciplined, strong, wealthy, good speakers, having good character with morality, practitioner of tapa, pooja, prayers and respect, silent, listeners, conquerors of senses and bad habits, able to withstand calamities, free of possessions, and knowledgeable of various arts; still those interested in the form of pure conscious nature are scarce.

Meaning: This world is place for different types of jivas . Many are peaceful , many are learned, many are disciplined, strong, charitable, rich and with good character. Several are good speakers, with morality, practitioner of tapa, pooja, prayers etc. Many are silent, listeners etc. However those who are immersed in pure conscious form are very rare.

Shloka 2: In the world there are several people experts in construction of Jain temples, donation of idols, festivals, pilgrimages. Many are knowledgeable of different shastras, withstand hardships, engaged in charity, free of all possessions and Tapasvi . However there are very few  who are destroyer of raga-dwesha and Moha totally and immersed in the pure conscious form.

Shloka 3: Astrologer, Vaidya, orator, knowledgeable of Puranas, Scientists, knowledgeable of grammar, music and arts are many; but none knowledgeable of Tattvas.

Shloka 4: Many people are adorned with great beauty, strength, wealth, children and qualities; serious, patient and brave are also innumerable; but those immersed in attainment of pure conscious form are very few.

Shloka 5: Several people are seen experts in water sports, gambling, hiking in forest, relationship with women, birds warfare, various sports, singing etc.; but traversing within own conscious soul, very few are seen.

Shloka 6: In this world, many people are able to control lions, snakes, elephants, tigers and dangerous foes but none practicing dhyan of pure conscious form.

Shloka 7: Many people are capable of overcoming water, fire, disease, king, snake, thief, enemy and wind; but they are totally incapable of diverting their minds from other things by means of dhyan of soul.

Meaning: Although in the world, water, fire, disease, king, snake, thief and enemy are very dangerous and protecting self from them is very difficult; however there are several strong people who are able to do so quite quickly; still they are totally incapable of overcoming the oneness of self with other substances by the power of dhyan of soul. 

Shloka 8: People residing in this world are generally trapped in the webs of Moha. They do not have awareness of their senses, hence every moment they keep on thinking of other substances and develop their ownership;  rarely someone contemplates of pure conscious soul.

Shloka 9: Many people in this world are adorned with different kind of qualities; such people are scarce who are adorned with affection towards pure conscious form and vows.

Shloka 10-11: From one sensed to five sensed asangyi (without mind), there are infinite jivas in this world who do not have this capability at all; only those jivas who are five sensed sangyi (with mind) and who are well aware of the nature of self and others and who are shortly going to attain Moksha such Near Bhavya jivas only can do so.

Shloka 12: The Manushya Kshetra extends up to two and a half dweep (islands) beyond which there are innumerable dweeps and oceans. Jivas residing within them can never be adorned with  (great) vows and immersion within pure conscious form. 

Shloka 13: Within entire Adholok (lower world), Oordhwa lok (upper world) and Jyotish lok ( lower heavens), by nature of the area the Jivas cannot practice dhyan of pure conscious form and vows.

Shloka 14: In the Manishya Kshetra also, the Jivas are born in bhog Bhoomi and Mleccha khand. There also being bound with dense karmas, they do not get opportunity to engage in dhyan of pure conscious form and conduct of vows.

Shloka 15: But those jivas who are born in Arya Khand only, out of them also rare people contemplate of pure conscious form and practice vows. At present time in this Bharat Kshetra, may be two or three, if at all are there.

Shloka 16: In this Kshetra, at this time, firstly the Samyak Drishti Jains are rare, and even if they are found, then practitioners of Anu Vrita are scarce. Even if Anu Vrita practitioners are there, then also, brave patient practitioners of Maha Vrita are very scarce. Even if they exist, then also the ones knowledgeable of Tattvas and non-Tattvas are very rare. Even if they are found then those immersed in pure conscious form are extremely scarce.

Meaning: In this world there are infinite jivas who are always existent. Out of them very few are there who are of the faith of Jinendra deva and followers of jina preachment. Out of them very few are practitioner of Anu Vrita and rare amongst them are patient, brave Maha Vrita practitioners. Much less than Maha Vrita practitioners are knowledgeable of Tattva, non-tattva and much less than them are affectionate of pure conscious form. Hence the learned people contemplate of pure conscious form realising its rarity.

Shloka 17: Those learned people who are engaged in the dhyan of pure conscious form, they alone are great Tapasvi, wise, qualified, followers of the right path and best amongst the venerated people.

Shloka 18: In this beginningless and endless Utsarpini and Avasarpini kaal, those who are practitioner of vows and engaged in dhyan of pure conscious form are very few and that too at sometime, not always.

Meaning: The period when the age, strength, veerya etc. keeps increasing  is known as Utsarpini kaal and the period when the age, strength, etc. keep reducing is known as Avasarpini Kaal. In this beginningless-endless progression of Kaal , at some time only the people engaged in dhyan of pure conscious form and practitioners of vows are seen, not always and that too very few, not many.

Shloka 20-21: From Mithyatva Gunasthana till Avirat Samyak Drishti gunasthana, jivas can never be practitioners of vows and engage in dhyan of pure conscious form. From Desha Virat, fifth gunasthana onwards till Ayog Kevali named fourteenth gunasthana only jivas can be engaged in dhyana of pure conscious form and practitioners of vows. Hence very few jivas have dhyan of pure conscious form and knowledge of vows.

Meaning: Beginning with Mithyatva, Sasadan, Mishra, Avirat Samyak Drishti, Desha Virat etc. till Ayog Kevali there are fourteen gunasthanas. Out of them the first four gunasthana jivas cannot immerse in pure conscious form, nor can they practice any forms of vows, since in fourth gunasthana only the right belief is attained. From fifth gunasthana till fourteenth, the Jivas are practitioners of vows and can engage in dhyan of pure conscious form. Therefore the people who are affectionate towards pure conscious form and practitioner of vows are quite few only.

Shloka 22: In this world some people are attached towards scents etc. form fragrant substances. Many people are affectionate towards younger brother, son, daughter, wife, father, mother, village, home, enjoyments of senses, mountain, city, bird, transport, government work, eatables, body, forest, addictions, agriculture, well, pond and lakes. Many other people enjoy sending others here and there, gathering fame, protection of animals etc. However no one is affectionate towards pure conscious form.

Meaning: In this world people have different natures and they are affectionate towards different types of substances. Many a people treat scents and fragrant substances only as dear and best. Many of them love younger brother, son, daughter, wife, father,  mother, village, home, sensory enjoyments, mountain, city, bird, transport, government work, eatables, forest, addictions, agriculture, well, lakes. Several treat sending servants here and there, attainment of fame, protection of animals only as most enjoyable. But none of them have any affection towards pure conscious form, hence being unnecessarily infatuated with external objects they do not pay any attention towards pure conscious soul form.

Twelfth Chapter

Jewel-trio the extraordinary means for attainment of pure conscious form

Shloka 1: It has been known  from Jain Shastras that without attainment of jewel trio no jiva has attained pure conscious form till now. Every one accomplished it after attainment of jewel trio only.

Meaning: Samyak Darshan, Samyak Gyan, Samyak Charitra are three qualities of the soul which are called as Jewel Trio.  These three are the extraordinary reasons for attainment of pure conscious form, hence without the benefit of these three first, one  cannot attain pure conscious form.

Shloka 2: Without attainment of jewel trio, till now, no person has not attained pure conscious form by any other means. All have attained pure conscious form only after acquiring jewel trio.

Shloka 3: Just as without tapa supernatural powers, daughter without father and rain without clouds cannot be achieved, in the same way without attainment of jewel trio the pure conscious form cannot  be attained.

Meaning: Just as for acquisition of supernatural powers tapa, for birth of daughter father, occurrence of rain clouds are extraordinary reasons, in the same way for attainment of pure conscious form the attainment of jewel trio is extraordinary reason.

Shloka 4: Bhagwan Jineshwara has called manifestation of soul in the form of samyak darshan, samyak gyan and samyak charitra together as jewel trio.

Meaning: The qualities cannot be separated from the qualified.  Hence all the qualities are manifestations of the ones qualified. Samyak darshan, samyak gyan, samyak charitra are also qualities of soul which cannot be separated from the soul, nor can they be found in any other substance other than soul. However, it is true that in the presence of opponent karmas they remain in obscured state. But when the opponent karmas are destroyed then these three are revealed in the soul together , such state is called attainment of jewel trio. This attainment of jewel trio only is the extraordinary reason for the attainment of pure conscious form.

Shloka 5: This jewel trio has been described to be of two kinds as Nishchaya and Vyavahara. In the presence of Vyavahara jewel trio the Nishchaya jewel trio is revealed.

Meaning: The belief and knowledge in the substances of the form of jiva etc. and practice of tapa etc. for destruction of karmas- charitra, these three are Vyavahara jewel trio. The Nishchaya jewel trio is of the nature of soul. However without Vyavahara jewel trio, one cannot acquire nishchaya jewel trio, hence Vyavahara jewel trio is the means for acquisition of nishchaya jewel trio.

Shloka 6: The belief in seven types of Tattvas is samyak darshan, and it has eight constituents. It is of three types namely Aupashamik, Kshayik and Kshayopashamik.

Meaning: Jiva, Ajiva, Asrava, Bandh, Samvar, Nirjara and Moksha are seven Tatvas . Their nature is as described by Bhagwan Jinendra and not any other way- such belief, faith is called Vyavahara Samyak darshan. It has eight constituents namely Nihshankit (doubt free), Nihkankshit (desire free), Nirvichikitsa (aversion free), Amudhadrishti (ignorance free), Upagoohan (protection) , Sthitikaran (re-steadiness) , Vatsalya (affection), Prabhavana (propagation). Samyak darshan has three types namely Aupashamik, Kshayik and Kshayopashamik.

Shloka 7: The person who has faith in all the substances to be existent and knows all the statements to be Anekant form and observes and believes all the substances present in the world, he is samyak Drishti.

Shloka 8: The interest in pure consciousness of soul is Nishchaya Samyak darshan which is like a burning fire for the karma form fuel. Such is the opinion of the wise ones knowledgeable about it.

Shloka 9: The Jiva who knows and sees pure conscious  form of the  soul existent in  all the three periods of time together, in real view he is Samyak Drishti.

Meaning: From aspect of RijuSutra Naya, all substances have nature of modification. Every moment their paryayas keep modifying. In the gyan darshan form consciousness of the soul also, every moment modification keep accruing. Hence the Jiva who observes his complete pure conscious form of all the three periods of time together , he is the real Samyak Drishti.

Shloka 10: Those people who are desirous of pleasure of Moksha and believe that alone to be benedictory to them, they adopt the Samyak darshan along with its eight constituents as described in Jain Scriptures.

Meaning: The form of Tattvas is this way and it is thus only as described by Bhagwan Jinendra and it cannot be any other way. In this manner the one who keep deep interest in Jain shastra and Jina Bhagwan , that is known as Nihshankit Ang ( doubt free constituent). Enjoyments in the birth as Manushya or Deva are cause for generation of Pap- thus knowing, remaining free of desires is NihKankshit Ang. Not having aversion in watching the blood etc. impure materials from this body and not  having repugnance in seeing diseased state of others is Nirvichikitsa Ang. Not having any religious relationship with Mithya Marga and their followers and not praising their Mithyatva in any way is Amudha Drishti Ang. If some ignorant criticises the flawless Jain Marg  then means to remove such blemishes is Upagoohan Ang. Restationing someone corrupted from Samyak Darshan back into Samyak darshan is Sthitikaran ang. Having affection in the co-followers of dharma like cow with calf is Vatsalya Ang. For propagation of Jain dharma, promoting schools etc. is Prabhavana ang. The person who follows Samyak darshan adopting all these eight constituents, he surely attains Moksha.

Shloka 11-12: Bhagwan Jinendra has described knowledge to be equipped with eight types of conducts so that all the substances are visualised well. However the one which knows the own nature is Nishchaya Samyak Gyan. This Nishchaya Samyak Gyan is destroyer of all the karmas and means for attainment of Moksha form Lakshmi.

Shloka 13: With the complete destruction of Moha, free of internal and external possessions, the experience of the  pure conscious form of soul is the real knowledge.

Shloka 14: Where all the substances which are means for wilful violence are renounced and engagement in Shubha activities is carried out, it is described as Vyavahara Charitra. It is of thirteen types.

Meaning: Abstaining from ashubha activities and engagement in Shubha activities is Vyavahara charitra. This is of thirteen types namely Ahimsa, truth, non stealing, celibacy, possessionlessness, these five vows, Irya, bhasha, aishana, Adan Nikshepan and Utsarg these five Samiti and three guptis of mind speech and body.

Shloka 15: Practicing primary and secondary qualities along with samyak darshan and samyak gyan is Charitra and not any thing else. This charitra is the means for Moksha.

Shloka 16: Renouncing all the possessions of both internal-external types, the one who contemplates of pure conscious form adopting  Jina posture (naked posture), Equanimity, Samyak darshan and Samyak gyan , he attains supreme charitra.

Shloka 17: Along with Samyak darshan and Samyak Gyan , Samyak Charitra should be practiced which only provides the veneration in the world and pleasures of swarga etc.

Meaning: All the three means Samyak darshan, Samyak Gyan and Samyak Charitra are such that even if one is less then bliss of Moksha cannot be attained. If one desires that without Samyak Darshan and Samyak Gyan, only with Samyak Charitra one gets pleasure of Moksha then it can never happen. Only  Samyak Charitra accompanied with Samyak darshan and Samyak Gyan can provide pleasure of Moksha. Hence such Charitra is supremely venerated and by saints and worldly revered.

Shloka 18: The stationary state in pure conscious nature of soul is the supreme conduct and destructor of karmas from aspect of Nishchaya naya, know this for sure.

Shloka 19: With the power of Samyak darshan and Samyak gyan if this Jiva stations himself in pure conscious form steadily, then obliviousness  of other dravyas should be understood as Charitra from aspect of pure Nishchaya naya.

Meaning: So long as steady state is not attained in pure conscious form and the attraction towards other substances is not stopped, till then the Nishchaya Charitra cannot be attained. Hence those desirous of attainment of Nishchaya Charitra should remain steady in Pure conscious form and withdraw their attraction from other substances.

Shloka 20: In the attainment of Nishchaya jewel trio, the Vyavahara jewel trio is the means and Nishchaya Jewel trio is the objective. This Nishchaya jewel trio is the supreme ornament of Munis.

Shloka 21: This jewel trio of the form of Vyavahara and Nishchaya both are extraordinary means for the attainment of pure conscious form.

Shloka 22: The attainment of pure conscious form has not  happened without jewel trio till now in any country. All have attained benefit of pure conscious form with the attainment of jewel trio only. This is firm belief in my soul.

Continued…..