Kartikeya Anupreksha ---09

 

11. Bodhi Durlabh Anupreksha ( Contemplation of rarity of enlightenment)

Gatha 284: Since beginningless time this jiva has been staying in the world for infinite period in Nigod. Coming out of it he attains the paryaya of Prithvikayik etc.

Meaning: Since beginningless time till endless period Jiva is resident of Nitya Nigod. There in the same body, infinitely infinite jivas share the food, breathing, life, death together. The life span is 1/18^th of a breath cycle. Coming out of there he attains possible paryayas of Prithvi, jala, agni, vayu kayik jivas. Therefore even attaining them is quite rare.

Further it is told that getting trasa paryaya is even more rare:

Gatha 285: In the Prithhvikayik etc. forms of sookshma or badar jivas, he wanders for innumerable period. Then attaining Trasa paryaya from there is extremely rare like Chintamani jewel.

Meaning: From the state of sthavar jivas of the form of Prithvikaya etc. acquiring Trasa paryaya is as difficult as acquiring Chintamani jewel.

Now it is told that attaining Panchendriya state in Trasa is even more rare:

Gatha 286: Coming out of Sthavar form the Jiva attains Trasa state having 2,3 or 4 sensed bodies. There too he stays for Crore Poorva period. Attaining Panchendriya state from there is even more rare.

Meaning: Attaining Panchendriya state from Vikala traya is quite rare. If per chance he again goes back to sthavar kaya form from Vikala Traya then he spends considerable period. Therefore attaining Panchendriya state is extremely rare.

Gatha 287: Even if he attains Panchendriya state from Vikala Traya , then he could be Asangyi (without mind) who cannot differentiate between self and others. Even though he is Sangyi (with mind), he could be Tiryanch of the form of cat, owl, snake, lion, crocodile etc. having cruel and angry manifestations.

Meaning: Even if he attains Panchendriya state, he could be without mind. Being with mind is also very rare. Even with mind he could be cruel tiryanch whose manifestations are always of Pap form.

Now it is told that such jivas with such cruel manifestations go to Narak:

Gatha 288: That cruel Tiryanch, on account of strongly inauspicious manifestations and ashubha leshya dies and falls into extremely painful and fearful Narak where he suffers for long the sufferings related to body and mind.

Then coming from Narak, he suffers the miseries of Tiryanch:

Gatha 289: Coming out of Narak, he again gets born in Tiryanch gati where also on account of Pap this jiva suffers infinite forms of miseries specifically.

Now it is told that getting Manushya form is extremely rare, even so with Mithyatva he generates Pap:

Gatha 290: Just as a jewel lying on a crossing is acquired with lots of good luck, in the same way getting Manushya Gati from Tiryanch state is extremely rare. Even after acquiring such rare Manushya body, he indulges in Pap only, being Mithyadrishti.

Meaning: In spite of being Manushya, in Mleccha Khand etc. in the company of Mithyadrishti jivas he indulges in pap only.

Next it is told that in spite of being Manushya taking birth in Arya Khand, even then  getting good Kula (family) etc. is extremely rare:

Gatha 291: In spite of taking birth in Manushya paryaya in Arya Khand, he may not get good Gotra or Kula. Even if good Kula is attained, even then this jiva could be poor helpless one who may not be able to do any good karmas and remains engaged in pap only.

Gatha 292: Even if he is monied man, even then getting complete capability of senses is quite rare. Even if the senses are complete, even then the body could be diseased and being healthy is quite rare.

Gatha 293: In spite of being healthy, he may not have a long life since getting that also is quite rare. If he has a long life, even then he may not have high morality since getting good nature is also very  rare.

Gatha 294: Even if he has high morality, even then he may not get the company of saintly people. Even if he has such company, even then attaining Samyaktva is extremely rare.

Gatha 295: Even  if he attains Samyaktva, even then the jiva does not attain Charitra. Even if Charitra is accepted, he is not able to practice it successfully.

Gatha 296: Even if the Jiva acquires the jewel trio, even then with strong passions he destroys jewel trio and acquires poor gati.

So it is told that attaining such Manushya form is quite rare wherein one could attain jewel trio:

Gatha 297: Just as acquiring a jewel fallen into the sea is extremely difficult, in the same way attaining Manushya state is extremely rare. Therefore realising this O Bhavya Jivas! Discard Mithyatva and passions, such is the preachment of shri Gurus.

Now it is stated that with such Manushya state, due to Shubha manifestations he may attain Deva state but there too he cannot practice Charitra:

Gatha 298: Supposing he attains Deva gati on account of Shubha manifestations of Manushya state, and even if he attains Samyaktva there, even then he cannot practice tapa form charitra. He cannot practice even an iota of Desha Vrita (vows of householder), Sheel Vrita ( celibacy ) etc.

Therefore in this Manushya Gati only the tapa etc. can be practiced- such is the rule:

Gatha 299: O Bhavya Jivas! In this Manushya Gati only one can practice tapa. Here only one can practice all the Maha Vritas (great vows). In this Manushya Gati only one can attain Dharma and Shukla Dhyan. In this Manushya Gati only one can attain Nirvana (Moksha).

Gatha 300: In spite of acquiring such extremely rare Manushya form, those who indulge in the sensory subjects, they burn an invaluable jewel for acquiring ashes.

Meaning: With great difficulties this Manushya paryaya has been attained which is like an invaluable jewel ; it should not be wasted by indulging in sensory subjects in meaningless manner.

Therefore it is told that after acquiring jewel trio in manushya paryaya, have lot of respect for the same:

Gatha 301: In this way, in this world, the darshan, gyan and charitra are extremely rare. Knowing this O bhavya jiva! Have lot of respect for the darshan, gyan and charitra.

Meaning: As described above, the journey from nigod onwards is extremely rare and difficult. Finally attaining Samyak darhsn, gyan, charitra is extremely rare; therefore Bhavya jivas should have lot of respect for the same.

12. Dharma Anupreksha ( Contemplation of the Righteous path)

Now the righteous path is described. Firstly the roots of dharma is Omniscient Deva who is described:

Gatha 302: The one who knows directly all the loka and aloka, along with their all the guna-paryayas of all the three periods of time, he is omniscient deva.

Meaning: In this loka there are infinitely infinite jiva dravya. The pudgala dravya are infinitely infinite times more. Dharma, Adharma and Akash dravyas are one each. Kalanu dravyas are innumerable. External to the Loka, the Aloka dravya is of the size of  infinite Pradesh. All these dravyas have their past period of infinite samaya form and the future period is infinite times higher than that. Corresponding to each of the samaya of this period each dravya has infinitely infinite paryayas. The one who knows all these dravya paryayas simultaneously in same samaya directly and distinctly, as they are, is the omniscient. He alone is deva. Others who are called deva are just namesake.

Here the implication is that the author will describe the form of dharma. But the form of dharma is not noticeable with senses but is actually beyond senses. Its result is swarga and Moksha which too  is beyond senses. The Chhadmastha ( from 1-12 gunasthana jiva) has knowledge through senses  and  does not know  things directly. Omniscient alone sees all the things directly and knows the form of dharma also directly, hence the form of dharma can be known only by means of his words. The form described by other Chhadmastha is not true. Only in accordance with the words of omniscient, the words of chhadmastha can be accepted as truthful. Hence firstly the omniscient is installed to begin the description  of dharma.

To those who do not accept omniscient, to them it is told:

Gatha 303: O non believers of Omniscient! If omniscient were not there then who would know the substances which are beyond senses? The sensory knowledge only knows the coarse subjects only and does not know all their paryayas.

Meaning: Mimansak and Atheists do not believe in existence of Omniscient. Here they are negated. If Omniscient be not there then who would know the subjects beyond senses? The results of dharma and adharma are beyond senses which cannot be known by anyone other than omniscient. Hence those desirous of knowing the fruits of dharma and adharma should accept Omniscient and in accordance with his words accept the form of dharma.

Gatha 304: The dharma preached by Omniscient is of two kinds- 1. For householders 2. For Munis. The dharma for householders have twelve divisions while that for Munis have ten divisions.

The twelve divisions of dharma for householders are described next:

Gatha 305-306: 1. Pure Samyak Drishti 2. Adopter of Darshan Pratima free of liquor etc. coarse blemishes 3. Follower of vows ( 5 Anuvrita, 3 Guna vrita and 4 Shiksha Vrita thus 12 vows) 4. Samayik Vrita 5. Parva Vrita 6. Prasuk Ahari 7. Non eating in night 8. Celibate 9. Relinquisher of Arambh 10. Possessionless 11. Non indulgence in activities 12. Non acceptance of Uddishta Ahar.

Meaning: The first division is that of pure avirat samyakdrishti without having 25 blemishes. The next 11 divisions are those of holder of Pratima with vows. Those are that of shravak with vows.

Now the forms of these 12 shall be described. Firstly Avirat Samyak Drishti is stated. For him also firstly the eligibility for generation of Samyaktva is stated:

Gatha 307: Firstly he should be Bhavya Jiva since Abhavya cannot attain Samyaktva. Samyaktva is generated in all the four gatis but only for jivas with mind, it is not generated for mindless jivas. In them also only with pure manifestations and  Shubha leshya. In Ahsubha leshya also there are states similar to Shubha leshya which are formally called as pure. With agitated manifestations samyaktva cannot be generated. Only those awake attain it, not while sleeping. Paryapta jivas only can attain it not Aprayapta. Those who have come near the end of worldly journey i.e. who are Bhavya with very limited worldly stay remaining; those who  have worldly stay of more than Ardha Pudgala Paravartan period  remaining cannot attain Samyaktva. He should be Gyani with Sakar Upayoga ( contemplation with shape ). In Nirakar Darshanopayoga ( contemplation without shape) one does not attain Samyaktva. In this way  jivas attain Samyaktva.

That Samyaktva is of three kinds. Amongst them also the generation of  Upasham and Kshayik Samyaktva is firstly described:

Gatha 308 With the subsidence of Mithyatva, Samyak Mithyatva, Samyak Prakriti Mithyatva, Anantanubandhi Anger, pride, deceit, greed- these seven types of Mohaniya Karma constituents, one attains Upasham Samyaktva. With the destruction of seven types of Mohaniya karmas, one attains Kshayik Samyaktva. This Kshayik Samyaktva is attained by Manushyas of karma Bhoomi only in the vicinity of Keval Gyani or Shruta Kevali.

Meaning: It should be understood that the initiation of Kshayik Samyaktva is attained in the vicinity of Kevali or Shruta Kevali for the Manushya and the completion can be attained even in other Gatis also.

Now the process of Kshayopashamik Samyaktva is described:

Gatha 309:  Out the seven karma types mentioned above, if the six of them are not under fruition and their fruition is only in same family form, then with the fruition of Samyak Prakriti, one attains Kshayopashamik Samyaktva.

Meaning: If the fruition of Mithyatva, Samyak Mithyatva is absent, the Samyak Prakriti is under fruition and with the lack of fruition of Anantanubandhi anger, pride, deceit, greed or with Visanyojan of them ( conversion of them into lower order form as Apratyakhyanavarana passions forms) one attains Kshayopashamik Samyaktva. Details of these can be known from Gommatsar.

The maximum number of times one attains Aupashamik, Kshayopashamik Samyaktva, visanyojan of Anantanubandhi passions and Desha Vritas are described next:

Gatha 310: Two types of Samyktva i.e. Aupashamik and Kshayopashamik, destruction or Visanyojan of Anantanubandhi passions and Desha Vritas can be attained and given up by Jivas innumerable times maximally.

Meaning: Jiva may attain and renounce these maximally innumerable part of Palyopam times (which is an innumerable number) and later attain Moksha.

How is Samyaktva recognised by means of Upasham, Destruction and subsidence of seven karma prakritis, this is stated in nine Gathas next:

Gatha 311-312: The pure Samyak Drishti definitely believes in Anekant form Tattvas of the from of seven fold predicates. This is so because the answers to peoples questions can be of the form of words pertaining to existence-non existence in seven fold manner by means of Vyavahara. Further he has faith in nine types of substances of the form of Jiva Ajiva etc. by means of Sruta Gyan  Praman and its divisions form Nayas with respect and practice. Such is the attitude of pure Samyak Drishti.

The Samyak Drishti lacks Anantanubandhi passions, and the form of his pure-soft manifestations is described:

Gatha 313: The Samyak Drishti does  not take pride in son-family etc. form all other dravyas and their Bhavas. If one believes himself to be great by means of other dravyas then Smaykatva is absent. He desires the bhavas of the form of Upasham (subsidence). With the absence of strong raga-dwesha form manifestations of Anantanubandhi passions, he continuously desires to experience bhavas of Upasham form. He believes his own soul to be poor like straw since the real nature of self is infinite knowledge etc. form. Therefore till that form is attained he believes his present paryaya to be equivalent to straw and does not take pride in anything.

Now the strength of dravya-drishti is elaborated:

Gatha 314: Even though Avirat Samyakdrishti is engaged in enjoyment of sensual subjects, involved in the activities which are harmful to trasa and sthavar jivas and has not been detached from the strong fruition of apratyakhyanavarana passions etc. ; even then he believes them to be discardable and knows them to be effect of Moha which is not in his nature. These are like diseases or undesirables   which need to be given up. The influence of present passions is quite strong which forces one to engage in enjoyments of sensual subjects and activities, being unable to overcome it.

Gatha 315: How is the Samyak Drishti ? He is desirous of inculcating within himself the supreme qualities of Samyak darshan-Gyan-Charitra. He has great respect for the Sadhus who are equipped with such great qualities. Also he is attached towards the co-followers  who are samyakdrishti like self being affectionate towards them. If  these three kinds of bhavas do not exist then it implies that his Samyaktva is not real.

Gatha 316: Although this jiva is merged with the body, even so the quality of Gyan knows self to be different from the body. He knows the jiva to be different from the body just as clothes are different from the body.

Gatha 317: The jiva who believes deva to be free of eighteen types of blemishes, the compassion towards all jivas to be the supreme dharma and Nirgranth as Guru, he is Samyak Drishti in reality.

Meaning: He should believe the Veetraga omniscient without eighteen types of blemishes to be deva and know the others with blemishes to be worldly, therefore should not venerate them since they are not Moksha Margi. He should know the dharma is  of the form of Ahimsa and not indulge in pap activities of those who kill animals for Devas in Yagna etc. and believe it to be dharma. Those with possessions have different attires belonging to different faiths, even Jain faith has now several attires; he should know them all to be hypocrites and not be venerable towards them. Only those without possessions should be accepted as Gurus and worshipped. The false or right preachment is propounded by means of Deva, Guru and dharma, hence one should not worship or offer veneration to Kudeva, Kuguru, Kudharma and even their company is harmful for own right faith. Swamy Samantbhadra acharya has told in Ratnakaranda Shravakachar that Samyak Drishti does not offer salutations and veneration to Kudeva, false Agam and those having false attires out of fear, hope or greed. Even their company spoils the faith, leave apart attainment of dharma.

What is the form of Mithya Drishti is described:

Gatha 318: The Jiva who believes the one with blemishes to be Deva, dharma to be practicing Himsa towards other jivas  and one attached towards possessions to be Guru is clearly Mithya Drishti.

Meaning: Bhava form Mithydrishti is invisible, hidden form Mithyatvi. The one who worships Kudeva having raga, dwesha, moha etc. form 18 blemishes accepting him to be Deva, believes harmful activities towards jivas as dharma and the hypocrites attached towards possessions as Gurus is explicitly Mithya Drishti.

Continued…..