Kartikeya Anupreksha ….03

 

                                    4. Ekatva Anupreksha ( Contemplation of Loneliness)

Gatha 74 :   Jiva takes birth alone only. He occupies the body in the womb alone only.  He alone becomes the child and he alone becomes adult. He alone becomes old inflicted with aging.

Meaning: Same jiva adopts different paryaya forms.

Gatha 75: Jiva alone becomes sick and he alone becomes conjoined with sorrow. That jiva alone gets heated with metal agony. Same jiva dies alone and the same jiva suffers the miseries of Narak helplessly.

Meaning: Same Jiva alone transforms into different miserable states.

Gatha 76: One jiva alone accumulates punya and the same jiva enjoys the different pleasures of Deva gati. That jiva alone destroys the karmas and same jiva alone gets Moksha.

Meaning: Same Jiva on accrual of punya goes to heaven and same jiva with destruction of karmas attains Moksha.

Gatha 77: When a relative is in the clutches of misery then in spite of seeing him suffer he cannot share least bit of his pain. Knowing this directly himself , he does not give up the attachment towards the relations.

Meaning: Own sufferings have to be experienced by self and no one can share. This Jiva is such an Agyani that in spite of suffering he does not relinquish the oneness with others.

In reality dharma alone is the company of jiva :

Gatha 78: The welfare of this jiva definitely lies in Uttam Kshama etc. form Dus Lakshan Dharma only since dharma only carries him to Deva Lok and dharma only destroys the miseries.

Meaning: Other than dharma no other benefactor of jiva exists.

Therefore Jiva should be recognised as different from the body:

Gatha 79: O Bhavya Jivas! Separate the Jiva alone from the body in every possible way . After realising the Jiva separately, all other dravyas become discardable within moments.

Meaning: When Jiva realises his own nature then all other dravyas appear condemnable. Hence the preachment is to know the own nature only.

5. Anyatva Anupreksha ( Contemplation of separateness)

Gatha 80: The jiva accepts body in the world which is different from self. The mother, wife, son etc. all are different. All these are attained in conjunction with karmas.

Gatha 81: In this way as described earlier, he knows all the external substances to be different from own self, even then knowing this directly, this foolish jiva engages in raga with respect to them. This is great folly.

Gatha 82: The Jiva who realises the nature of self to be different from that of the body in reality, meditates upon the own soul nature, for him the spirit of Anyatva (separateness) is meaningful.

Meaning: The one who realises the body etc. other dravyas to be different from self and experiences his own knowledge, bliss form nature, for him the Anyatva Anupreksha is successful.

                                    6. Ashuchitva Anupreksha ( Contemplation of Impurity)

Gatha 83: O Bhavya ! Know this body to be unclean . How is this body? 1. It is a mass of all despicable substances. 2, It is occupied by several types of Nigod etc form jivas and insects. 3. It is extremely stinking. 4. It is house of urine and excreta.

Meaning: This body should be known to be a conjunction of all the impure substances.

It is told that in the company of this body even the fragrant substances become stinking:

Gatha  84:  Even extremely pure and fragrant, pleasant dravyas also become extremely smelling, odious on application to this body. 

Meaning: Sandal, Camphor etc. substances on application to this body turn smelling. Tasty sweet food articles turn into excrement by eating . Other substances also turn untouchable in contact with the body.

Further impurity of body is elaborated:

Gatha 85: O Bhavya ! This body of Manushyas has been created unclean due to karmas. It is possible to imagine that this body has been so created for generation of detachment only, however these people develop attraction towards it only. So this is great ignorance.

Same meaning is strengthened further:

Gatha 86: In spite of directly observing this unclean body as described above, this Manushya engages in attachment towards it. Believing that such body he had not acquired earlier before, he serves it with great respect. This is great ignorance.

Therefore it is told that the one who gets detached from the body,  his Spirit of Ashuchi ( impurity) is successful:

Gatha 87: The Bhavya Jiva who having detachment towards other’s bodies (wife children etc.) does not have affinity towards own body and remains engaged in own soul nature, for him the spirit of Ashuchi is successful.

Meaning: On contemplation of differentiating knowledge alone if the detachment is revealed, then this spirit is successful.

7. Asrava Anupreksha (contemplation of influx of karmas)

Gatha 88: Mind, speech, body are yoga. They alone are asrava. How ? 1. The vibration of Pradesh of Jiva itself is Yoga. 2. The fruition of Moha with passions and 3. Without fruition of Moha also it is there.

Meaning: The vibrations in the Pradesh of the jiva with the nimitta of mind, speech and body is called Yoga and the same is called Asrava. In the chain of Gunasthana, till the tenth Sookshma Samparaya Guanasthana, the fruition of Moha occurs along with Mithyatva Kashaya wherever applicable and therefore they are known as Samparayik Asrava. Subsequently till the 13^th guanasthana, there is no fruition of Moha hence it is known as Iryapath Asrava. The manifestation of Pudgala Vargana in karma form is known as Dravya Asrava while the vibration of Pradesh of Jiva is known as Bhava Asrava.

Specifically the Asrava are with the fruition of Moha:

Gatha 89: The manifestations of the Jiva under influence of Moha fruition itself are Asrava. O Bhavya! Know this directly. These manifestations are of many kinds beginning with Mithyatva.

Meaning: The cause for karma bondage are Asrava. They are of five kinds namely Mithyatva, Avirat, Pramad, Kashaya and Yoga. Out of them the cause for bondage of sthiti (duration) and anubhag (intensity) are  Mithyatva etc. four only which incorporate fruition of Moha, while Yoga cause bondage only for one samaya without bonding sthiti and anubhag; hence it is not the prime cause for bondage.

Asrava is of two kinds divided into categories of punya and pap:

Gatha 90: Karmas can be divided into two categories of punya and pap. Their cause are also of two kinds namely Prashasta (auspicious) and Aprashasta (inauspicious). The weak manifestations of passions are Prashasta (Shubha) and strong manifestations of passions are Aprashasta (Ashubha).

Meaning: Sata Vedaniya, Shubha Ayu, High Gotra and Shubha Naam, these four are Punya form while other four Ghatiya karmas, Asata Vedaniya, Narak Ayu, Low Gotra and Ashubha Naam are Pap form. Accordingly Asrava are also of two kinds. Weak Kashaya manifestations are Punya Asrava while Strong Kashaya manifestations are Pap Asrava.

The weak and strong passions are elucidated with example:

Gatha 91: 1. Speaking words pleasant and beneficial to both friends and foes alike 2. Forgiving the scoundrels in spite of listening to his bad words 3. Embracing good qualities only from all Jivas – these are examples of weak passions.

Gatha 92: Praising own self, 2. Looking for faults even in the venerable people, 3. Keeping animosity for long – these are examples of strong passions.

Now it is told that for such jivas the contemplation of Asravas is meaningless:

Gatha 93: In spite of knowing this explicitly, if one  does not relinquish the manifestations worthy of renunciation, his contemplation of asrava is meaningless since it does not serve anything.

Meaning: Contemplating the Asrava Anupreksha firstly (1) one should give up strong Kashaya and secondly (2) meditate upon the pure nature of soul, then thirdly (3) all Kashaya should be renounced; then only such contemplation is successful, otherwise talks alone do not serve anything.

Gatha 94: The person who relinquishes the Mithyatva etc. form manifestations knowing them to be discardable caused due to Moha, meditating upon the Veetrag manifestations of Upasham form, his contemplation of Asrava is meaningful.

8. Samvar Anupreksha ( Contemplation of stoppage of karmas)

Gatha 95: Right belief, Desha Vrita, Maha Vrita and overcoming kashayas (passions) and stoppage of Yogas is described as Samvar.

Meaning: Five types of Asrava namely Mithyatva, Avirati, Pramad, Kashaya, and Yoga were named. Preventing then sequentially only is Samvar. How? The Mithytva was eliminated in fourth Gunasthana; there the Samvar of Avirat was attained. Partial absence of Avirat was attained in Desh Virat Gunasthana while total absence was achieved in Pramatta Gynasthana, wherein Samvar of Avirat was attained. In Apramatta Gunasthana the Pramad was eliminated thus Samvar for same was attained. In Ayogi Jina gunasthana the yogas were terminated hence their Samvar was attained. This is the sequence of Samvar.

Same is elaborated:

Gatha 96: Gupti (control) of mind, speech, body ; five Samiti ( disciplines) of Irya (walking), Bhasha (speech), Eishana (partaking food), Adan Nikshepan ( taking and putting of articles) and Pratishthapan ( body waste disposal); dus lakshan dharma of the form of forgiveness etc. ; twelve contemplations of Anitya etc.; overcoming hunger etc. form twenty two hardships ; five types of great conducts of the form of Samayik etc. – these are described as means for Samvar.

They are further explained:

Gatha 97: The prevention of Yoga is Gupti. Renunciation of Pramad (negligence) and carrying out activities with care is Samiti. Compassion is dharma and contemplation of the Jiva etc. form tatvas and own nature is Anupreksha.

Gatha 98: Enduring extremely dreadful, hunger etc. form hardships with detachment and upasham (pure)  bhavas is described as overcoming the Parishah (afflictions) by the wise saints.

Gatha 99: O Bhavya! Engaging the soul substance into the dharma and Shukla dhyans devoid of ragas etc. form blemishes, should be known as supreme conduct.

The one who does not follow such Samvar, he wanders in the world:

Gatha 100: The person who in spite of contemplating upon the means for Samvar as described above, does not conduct accordingly, he wanders in this world for very long surrounded with miseries.

What type of person attains Samvar? :

Gatha 101: The Muni who detached from the subjects of the senses, always engages the soul into the Samvar of subjects pleasant to mind, he attains Samvar explicitly.

Meaning: The one who blocks the subjects of senses and mind and immerses within his own pure nature, he attains Samvar.

9. Nirjara Anupreksha (Contemplation of shedding of karmas)

Gatha 102: Twelve kinds of tapas and spirit of detachment without desire of the subjects of the senses and without pride leads the Gyani to Nirjara.

Meaning: The one who engages in Tapa with knowledge, that Tapa leads to Nirjara. Agyani engages in fraudulent form of Tapa which results in  violence etc. form defects; such Tapa only leads to more karma bondage. Further he indulges in pride with Tapa treating other as small. If someone does not offer him obeisance etc. then he become angry with him. Such Tapa causes more bondage. Only pride free Tapa leads to Nirjara. The one who desires fame, benefit, pooja, sensory subjects etc. in this Lok or other Lok by means of Tapa, invites bondage only. The Tapa without desire only causes Nirjara. The one who carries out Tapa lusting for worldly pleasures, without his heart being pure, he does not attain Nirjara. Nirjara is attained with detachment, so it should be known.

Form of Nirjara is described:

Gatha 103: The intensity  of fruition of all the eight Gyanavarana etc. karmas is called as Anubhag (intensity). The shedding away of the karmas after fruition should be known as nirjara of karmas.

Meaning: The fruition and dispersion of Karmas is called Nirjara.

That nirjara is of two kinds:

Gatha 104: The Nirjara as described above is of two kinds. One is attained after completion of the term, second is attained by means of tapa prior to completion of term. The Nirjara on completion of term is  attained by jivas of all four Gatis while the second one is attained by Jivas who are Vrati (practitioner of disciplines) by means of tapa.

Meaning: Nirjara is of two types. The fruition and dispersion  of karmas on completion of their duration after giving their result is known  as Savipak Nirjara. This Nirjara is experienced by all the Jivas. On account of Tapa, the dispersion of karmas without completing their duration is known as Avipak Nirjara. This is attained by the practitioner of vows.

How  progressively the Nijara increases:

Gatha 105: As the Upasham (pure) Bhavas and Tapa of the Munis is on ascendency the Nirjara also keeps increasing. With dharma dhyan and Shukla dhyan the increase is significant.

The orders of increment are indicated:

Gatha 106-108: In the generation of Prathamopasham Samyaktva ( Samyaktva generated for the first time with Upasham bhavas) the Mithyadrishti Jiva, by means of three karan form pure manifestations attains Nirjara of innumerable order. Compared to it the Desha Vrati Shravak attains nirjara of innumerable order. Compared to him the Maha Vrati Muni attains innumerable times. Compared to him the one attaining Visanyojana ( elimination) of Anantanubandhi Kashaya attains innumerable times Nirjara. With respect to him the one achieving destruction of darshan moha attains innumerable times. Compared to him, the one ascending Upasham Shreni attains innumerable times in three gunasthanas. With respect to them , the nirjara is innumerable times in Upashanta Moha eleventh gunasthana. Compared to him it is innumerable times in the three gunasthanas of Kshapak shreni. With respect to them it is innumerable times in ksheen moha twelfth gunasthana. With respect to him Sayog Kevali attains innumerable times. Comapred to him the Ayog Kevali attains innumerable times. At each step the multiplier is innumerable times, hence it is called as Guna Shreni Nirjara.

How the higher Nirjara without Multiplication effect is attained:

Gatha 109: The Muni who tolerates abuses, disrespect inflicted by other Munis who are Sadharmi and endures the hardships inflicted by Devas etc.; thus conquers the Kashaya form enemy , he attains very large amount of Nirjara.

Meaning: Even if someone abuses, he does not indulge in Kashaya. If some blemish in conduct occurs and Acharya speaks harsh words for giving penance with disrespect, then he tolerates them without Kashaya. If some one induces calamities, then he does not respond with Kashaya. Such person attains great Nirjara.

Gatha 110: The Muni who accepts the hardships and afflictions as loans which he had accrued in the previous birth on account of indulging in pap karmas, therefore he should endure them now to pay back those loans and not get perturbed, he attains high degree of nirjara.

Meaning: If someone has to return the money borrowed in loan, then where is the cause for perturbation? With such thoughts, if some one tolerates calamities and hardships with equanimity then he attains great Nirjara.

Gatha 111: The Muni who believes the body to be cause of affinity, destructible and impure and contemplates of the pure, blissful, permanent darshan-gyan-charitra form soul at all times, he attains very high nirjara.

Meaning: The one who believes body to be cause for Moha , unstable and impure then one does not worry about it. When one contemplates of own nature then surely Nirjara is attained.

Gatha 112: The Sadhu who criticizes the mistakes committed by himself, highly respects directly or indirectly  other people having high qualities, conquers his own mind and senses and remains engaged in contemplation of the self; he achieves very high nirjara.

Meaning: If the Mithyatva etc. form flaws are disrespected then why should they be there? They would disappear.

Gatha 113: The Sadhu who engages in the activities pertaining to Nirjara as described above, his birth is meaningful and he alone attains Nirjara of pap karmas. For him only the intensity of punya karmas increases and he only attains supremely blissful Moksha.

Meaning: The one who engages in the activities resulting in Nirjara, his Mithyatva etc. Pap get destroyed and Punya flourishes. Enjoying the benefits of Swarga etc. he attains Moksha.

Describing supreme Nirjara, this narration is completed:

Gatha 114: The Muni who meditates of the soul again and again  remaining detached  with equanimity and conquers the senses and passions, he attains high degree of nirjara.

Meaning: The one who controls the senses and preventing Kashaya, engages in supreme Veetrag form soul meditation , he attains supreme Nirjara.

Continued…..