Kartikeya Anupreksha ….. 02

 

3. Sansar  Anupreksha ( Contemplation of the transmigration)

Firstly in two gathas the form of world is declared:

Gatha 32-33: The transmigrations of the jiva into different bodies is called as Sansar. Such Jiva is consumed with Mithyatva of the form of totally one sided belief and passions of the forms of anger, pride, deceit, greed, due to which the Jiva occupies a new body discarding an old body. In this manner again and again he accepts a new body several times and discards as many times. This is known as Sansar(transmigration).

Meaning: From aspect of Nishchaya, Mithyatva of the form of forgetting own real nature itself is Sansar. From aspect of Vyavahar, the transmigration from one body to next is Sansar.

Briefly the Sansar has four types of Gatis and different kinds of miseries. Firstly the miseries of Narak Gati are described with six gathas:

Gatha 34: Upon fruition of Pap karmas the jiva takes birth in narak (hell). There he endures miseries of five forms which are incomparable and painful.

Meaning: The Jiva who indulges in Himsa, lies and grabbing other’s wealth; who lusts for other women, accumulates possessions, has attitude of  extreme anger, pride, deceit, harsh speech, miserly, disrespectful to Deva Guru Shastra  etc., takes birth in Narak upon  death and suffers different kinds of miseries.

Five types of Miseries are described:

Gatha 35: The five kinds of miseries are – 1. Those  caused by AsurKumar Devas 2. Bodily sufferings 3. Mental sufferings 4. Sufferings pertaining to different areas of narak. 5. Pains induced by each other.

Meaning: 1) Upto 3^rd Narak, the Asur Kumar devas go for fun sake and make Narakis (residents of Narak) fight with each other making them suffer. 2) The body of Narakis is by nature sick, horrible and painful due to fruition of pap karmas. 3) Their nature is also very cruel 4) The Narak kshetra is extremely cold or hot, stinking and full of brawls etc. 5) The narakis due to enmity amongst themselves keep hurting, chopping, beating each other. The miseries there are indescribable.

Further description of miseries:

Gatha 36: In hell they puncture   the body minutely of the size of sesame seed, further they chop it into bits of same size and roast it into vajra fire or they throw it into ponds of flesh, pus etc.

Gatha 37: Miseries as described above are endured by the Jiva at a single moment together. They cannot be described by using even thousand tongues.

Meaning: The sufferings of Narak are indescribable in words. One cannot leave narak earlier than the accrued Ayu karma hence one does not die by all such happenings.

Further it is told that the region of Narak and the manifestations of Naraki are painful only:

Gatha 38: In the Narak, by nature of the place, everything is painful and evil. The Naraki Jivas keep getting angry with each other at all times.

Meaning: The Kshetra itself is miserable by nature, further the Naraki jivas being angry with each other keep beating each other and remain miserable. 

Gatha 39: The person who used to belong to a peaceful family in previous birth, he too attacks with anger in narak. Such miseries which have high intensity are endured by the naraki for long.

Meaning: Many such miseries are endured for several Sagar duration since without completing the Ayu one cannot leave Narak.

The sufferings of Tiryanch gati are described in four and half Gathas:

Gatha 40: Coming out of Narak, he takes birth in Tiryanch forms of several kinds. There too he suffers in the womb. Or he is produced in  sammoorchhan  form ( spontaneous generation) in which also he suffers.

Gatha 41: In the Tiryanch Gati form the jiva has to endure being eaten by lions tigers etc. or being hunted by nasty hunters etc. and being killed. In this way in all possible manner he suffers extreme pains.

Gatha 42: In tiryanch form he endures being eaten by each other also causing severe pain. Where even the mother can eat him  from whose womb he was born, then who can be the protector?

Gatha 43: In that Tiryanch gati this jiva suffers extremes of thirst and hunger like fire in the stomach and thus undergoes severe misery.

Now it is summarised:

Gatha 44: In this manner, as described above, Jiva suffers several forms of miseries in Tiryanch Gati. Leaving Tiryanch gati he takes the form of Labdhi Aparyapta Manushya ( wherein the Paryapti is not completed) .

Now sufferings of Manushya Gati are described in twelve gathas. Firstly the process of taking birth from womb is narrated:

Gatha 45: Or otherwise, if born in the womb, then there too, his arms and feet etc. body parts are  forced to be accommodated in congested environment and further in coming out of womb he suffers extreme pain.

Then how is it later -

Gatha 46: In childhood itself if mother, father expires then he has to survive consuming other’s left-overs. In this way begging for alms and filling his stomach, he spends his time in miseries.

It is told to be fruition of pap :

Gatha 47: These worldly people,  on account of fruition of pap karmas, suffer miseries of Asata Vedaniya, lowly Gotra, Ashubha Naam karma, Ayu etc. and even then indulges in Pap activities. Therefore they do not generate punya karmas of the form of pooja, charity, fasting, tapa and dhyan etc. due to ignorance.

Gatha 48: Call him samyak Drishti or the one having right faith who is equipped with upasham bhavas pertaining to Muni or Shravak’s Vritas and having weak passion form bhavas, who recalls his blemishes and self criticizes, repents or reveals his faults in the presence of Guru; thus manifesting rare jivas only accrue bondage of punya karmas.

Even people with punya are seen to suffer separation from favourites:

Gatha 49: Even the people having fruition of punya also experience separation of favourite and conjunction with undesirables. Even proud Bharat Chakravarthy suffered ignominy of losing to younger brother Bahubali.

Meaning: Somebody may think that those having fruition of punya have enjoyments only but in the world such pleasures are not there for anyone. Even Bharat Chakravarthy suffered the ignominy then what can be said about others.

Same meaning is elaborated: 

Gatha 50: In this world, even great virtuous  people also do not enjoy the availability of all the desirable objects completely. No one has such punya that all the desires may be fulfilled.

Meaning: Even people with great punya cannot get all the wishes fulfilled. Then how can anyone be totally happy?

Gatha 51: Some person does not have a wife. Another has wife but does not have a son. Someone else has a son but own body is diseased.

Gatha 52: Even if the body is healthy, then wealth is not there. If wealth is achieved then the death occurs suddenly.

Gatha 53: In this Manushya birth, someone’s wife is adulteress, some other one’s son is engaged in gambling etc. foul deeds, another has a quarrelsome  brother  like an enemy, someone else has a daughter who is adulteress.

Gatha 54: Someone loses his good son to death, another one’s loving wife dies. Some other one’s house and family get burnt in fire.

Gatha 55: In this way even in  Manushya Gati, in spite of suffering different kinds of miseries, this Jiva does not engage in practicing dharma and does not give up pap activities hurtful to other jivas.

Gatha 56: The rich one becomes poor and the poor becomes rich. Similarly the king becomes pauper and the pauper becomes king.

Gatha 57: Under influence of fruition of karmas, the enemy also becomes friend and the friend becomes foe. Such is the nature of the world.

Meaning: With the fruition of punya karma even enemy can turn into friend and with fruition of pap karma even friend can turn into foe.

Form of Deva Gati is described:

Gatha 58: Or with great difficulties he becomes Deva. There observing the extraordinary super natural powers of great devas he suffers mentally out of jealousy.

Gatha 59: On account of thirst for enjoyments, even the Devas having great supernatural powers suffer miseries due to loss of  favourite (power, Devi etc.). Those whose happiness is controlled by subjects of enjoyments, how can  their thirst be quenched? The hunger keeps increasing.

Compared to bodily suffering the mental suffering is greater:

Gatha 60: (Someone may thing that mental suffering is negligible against the body related suffering. He is explained.) The mental suffering is far greater than the bodily suffering. Look! Although  a person with mental suffering has several subjects of enjoyments, even then those appear painful to him.

Meaning: When the mental worries are there then all the subjects appear undesirable .

Gatha 61:  If it is believed that Devas are happy because they have wonderful objects of enjoyments then it is not so. The enjoyments controlled by the sensory subjects are cause for misery only.

Meaning: Some people believe nimitta to be cause for happiness, but it is an illusion. The thing they consider as means for happiness, after some time, the same thing becomes a source for unhappiness.

Considering in this manner, there is no happiness anywhere:

Gatha 62: In this way, in this fearful world which is ocean of miseries and meaningless in every possible way, if one considers properly whether there is happiness anywhere ? The answer is no, it is not there.

Meaning: Transmigration in four types of Gati is the world and all four of them are painful hence where is the pleasure?

It is told that this Jiva has the nature of being Paryaya minded hence which ever Yoni ( jiva form) he takes birth, he believes it to be a pleasure.

Gatha 63: O Jivas ! Observe that such is the glory of Moha that on account of Pap Karmas, even a king after death becomes an insect in excreta and there itself he likes to stay and play.

Now it is told that the same jiva develops several relationships in a single birth:

Gatha 64 – 65: One jiva himself has so many relations within  a single bhav (birth) then what can we say about other bhavs (births) of the jivas without dharma?  Who are those relations? In reply it is told that the son became brother, brother became brother in law, the mother became saut (husband’s second wife), and the father became husband.

Note: Here a story regarding eighteen relations has been described which has not been incorporated here.

Five types of transmigration are described:

Gatha 66: The transmigration is of five kinds- 1. Dravya 2. Kshetra 3. Kaal 4. Bhav 5. Bhava

Firstly Dravya Parivartan (transformation) is described:

Gatha 67: This Jiva accrues different kinds of pudgala of the form of gyanavarana etc. karma form and Audarik sharir etc.  nokarma form and bonds  and sheds  them at every samaya under the influence of Mithyatva, passions etc.

Meaning: Under the influence of Mithyatva Kashaya, Jiva accrues gyanavarana etc. karmas at every samaya an amount which is infinite times of number of Abhavya jivas and infinite division of number of Siddhas in the pudgala paramanu form. Those which were accrued earlier and are in existence, out of them similar quantity is destroyed at every samaya. In the same way the Audarik sharir ( body) paramanus are accrued at every samaya from the first moment of acquisition of the body and discarded for total duration of Ayu. In this manner the Jiva has been accruing and dissipating the karma/no karma  paramanus since eternal times. Now at the beginning of dravya Parivartan, in the first samaya of bondage of pudgala paramanus, the types of paramanus with their qualities of dryness, wetness, colour, smell. Shape, taste, of strong, weak or medium bhavas which are accrued, the same paramanus with  exactly same qualities and numbers are accrued at some other time in the time cycle then one Karma Parivartan or No karma Parivartan is attained. In between infinite times different kinds of paramanus with different qualities are bonded but that is  not counted. In fact it takes infinite time for reacquisition of same paramanus with exactly the same distribution of qualities. This period is called on Dravya Parivartan. Jiva has completed infinite of such dravya Parivartan also. This indicates the time jiva has spent so far in this world without attaining salvation.

Secondly Kshetra Parivartan is described:

Gatha 68: Of all the Pradesh of Lokakash there is no Pradesh where this worldly jiva has not taken birth several times and died.

Meaning: The jiva has taken birth and died  at every single Pradesh of Lokakash infinite times. There is no Pradesh wherein he has not been born and died.

The Lokakash constitutes of innumerable Pradesh. Coinciding with  the central eight Pradesh the sookshma nigod labdhi aparyaptak jiva with minimum size takes birth there. His body size also has  innumerable Pradesh. Firstly he takes innumerable births coinciding with the central eight Pradesh. Subsequently he takes birth with his centre shifting one Pradesh from the central eight Pradesh. In this manner by shifting one Pradesh at a time, he takes the birth in all the Pradesh of Lokakash sequentially systematically. In between he would take innumerable births at different places which are not counted except that the period is added. In this manner jiva complete one kshetra Parivartan.

Thirdly Kaal Parivartan is described:

Gatha 69: From the first samaya of Utsarpini-Avasarpini kaals to the last samaya of the same, this jiva has taken birth at all the moments and died sequentially.

Meaning: Some Jiva takes birth at the first samaya of Utasarpini kaal of 10 Koda Kodi sagar period. Now he should take birth at the second samaya of the another Utsarpini kaal then third samaya of another Utsarpini kaal. In this manner he should take birth sequentially for every samaya of  Utsarpini kaal. Next he should take birth in Avasarpini kaal in same manner. Subsequently he should die also at every samaya of Utsarpini and Avasarpini kaals. In this manner one kaal Parivartan is completed.

Fourth Bhav Parivartan is described:

Gatha 70: The worldly jiva takes birth in Narak etc. all four gatis with minimum duration to maximum duration ( with increment of one samaya) till that of deva in Graivaiyak (max. of 31 sagar) sequentially.

Meaning: The Minimum life span of Narak gati is 10000 years. Corresponding to these years he should take births for that many samayas with the age of minimum ayu. Subsequently he should take birth with ayu of 10000 years plus one samaya. Next he should take birth with ayu of 10000 years plus two samaya. In this manner sequentially he should take birth in narak till he takes birth with maximum ayu of 33 sagar. In similar manner he should take births in tiryanch, manushya and Deva gati taking birth with minimum ayu to maximum ayu ( the maximum ayu for deva gati is taken as 31 sagar) . The time duration taken for taking such births sequentially is called as one Bhav Parivartan.

Lastly Bhaav  Parivartan is described:

Gatha 71: Manifesting in different kinds of bhaavs , this jiva of the form of Sangyi Panchendriya manifests into different kinds of passions which are cause for different durations and different intensities of karma bondage sequentially.

Meaning: For accruing one sthiti bandh ( duration bondage) of karma the number of possible Kashaya are equal to innumerable Lok Praman ( One lok praman = innumerable number equal to number of Pradesh of  Lok). For each of the sthithi bandha sthan the possible bondage of Anubhag (intensity) represented by Anubhag bandh sthan are also Innumerable Lok Praman. The variation of Yoga is represented by Yogasthana which are equal to innumerable division of Jagat Shreni.

Thus corresponding to a single sthiti bandh three factors are responsible- Kashaya sthan, Anubhag bandh sthan both of which have innumerable Loka Praman variations and the Yoga sthana which may have innumerable variations. Now to begin the bhaav paravartan a typical Sangyi Panchendriya Jiva accrues bondage of Gyanavarana with minimum duration of Antah Koda Kodi sagar. Corresponding to this the three factors first have minimum value. Next he bonds the same sthiti with Yoga sthan having value of one unit more. Like this he continues till all yoga sthana variations are completed. Then the anubhaga sthana is increased by one unit. Same way the cycle continues till all possible variations of all three factors are completed sequentially. Then the karma sthiti is increased by one samaya and process is repeated. In this manner all the karma varieties are bonded for all possible time durations with jiva undergoing different bhavas pertaining to them. This completes one Bhaav paravartan. ( More on the same can seen from the article here.)

The narration of Panch Paravartan is concluded:

Gatha 72: In this manner in these five kinds of world which are source of different kinds of miseries, this Jiva transmigrates since beginningless  times on account of Mithyatva.

Preachment for relinquishing the world is given:

Gatha 73: Knowing the form of world in this manner, relinquishing Moha in every possible way , O bhavyas! Contemplate of the nature of soul so that the worldly transmigration may get destroyed.

Continued……