Kartikeya Anupreksha ….14

 

Choolika (Addendum) of Dharmanupreksha – Dwadash Tapa ( 12 tapa)

Describing the choolika (addendum) of Dharmanupreksha , Acharya narrates twelve types of Tapas:

Gatha 436: Means for Karma Nirjara are twelve kinds of Tapas as described in Jinagam in brief. Their details would be stated here.

Meaning: Means for Nirjara are Tapa which are of twelve types- Anashan (fasting), Avamoudarya (eating less), Vritti Parisamkhyan ( imposing conditions for breaking of fast), Rasa Parityag ( renouncing specific taste), Vivikta Shayyasan ( isolated place for sleeping), KayaKlesh ( Physical austerity ),  these six are external forms of tapa. Prayashchit (repentance), Vinay (respect), Vaiyavritya ( pious service to saints), Swadhyaya ( studies), Vyutsarga( renunciation of body attachment) and dhyan , these six are internal Tapa. They shall be described further.

Firstly Anashan tapa is stated in four gathas:

Gatha 437: Munindras have declared immersing of mind within own soul nature, preventing the senses to wander into sensual subjects, as Upavas. Hence Jitendriya (conqueror of senses) are said to be practicing Upavas in spite of taking food.

Meaning: Conquering the senses is Upavas, hence Yatis in spite of taking food are practicing Upavas since they manifest restraining the senses.

Gatha 438-439: The one who has conquered the mind and the senses, who is free of the sensual desires pertaining to this lok or the Parlok, who does not have any wishes, who remains within own soul nature and is engaged in swadhyaya (studies), who abandons food with pleasure without misery in moments for attaining nirjara of karmas with a duration of one day, he practices Anashan Tapa.

Meaning: Without getting involved in activities of senses and the mind, remaining within the soul is Upavas. Conquering the senses, not having desires of subjects of  this lok or the Parlok, remaining immersed within the nature of soul or studies of scriptures are the prime activities of Upavas. Further without generating misery as if playfully, renouncing food for a day is Upavas. Such Upavas constitutes the tapa by name Anashan.

Gatha 440: The one who remaining engaged in Upavas carries out household activities with Moha, he was already miserable with household work, secondly without food he is miserable due to hunger and thirst also, while no nirjara of karmas is attained.

Meaning: If someone abandons food and does not renounce the sensual subjects, passions and activities then  he was already miserable and second misery of hunger and thirst is added; with such upavas how can nirjara of karmas be achieved? The nirjara of karmas is attained by abandoning all miseries and remaining in equanimity.

Now Avamoudarya ( eating less)  tapa is stated in two gathas:

Gatha 441: The Ascetic who without strong desire for food, partakes a very limited quantity of food as prescribed in the scriptures, he undertakes Avamourdaya tapa.

Meaning: Munis avoiding 46 blemishes, 32 hindrances and 14 impurities, take pure and suitable food, even then they undertake Oonodar (taking less than desired) tapa, consuming less than the desired quantity. The amount of food has been declared to be between one to thirty two morsels. Reducing it according to own wishes is Avamoudarya tapa.

Gatha 442: The Muni who takes limited food for the sake of fame or deceit or for the benefit of tasty food, his second Avamoudarya tapa is a failure.

Meaning: The one who thinks that by taking less food I shall be famous and by deceit I shall be successful to meet some objective, or by taking less food I shall be offered more tasty food , with such objectives if he carries out Oonodar  tapa, then it is meaningless. This is not  tapa but fraud.

Now Vritti Parisamkhyan is described:

Gatha 443: When Muni starts for food, then before hand he decides in the mind that today I shall take food from one house only  otherwise I shall return, or I shall go upto two houses. He takes vow that the donor should offer in such manner in such pot then only I shall take food, or he decides that such specific food tasty or untasty shall be offered then only I shall take. Thus with pre decided vow he  proceeds that if the food is offered in specific  way then he would  partake or otherwise not. The food is also consumed like a cow or animal who do not look around and concentrate only on food. Such is Vritti Parisamkhyan tapa.

Meaning: This tapa is meant for frustrating the desires of food. Getting food in accordance with pre conceived vow is very fortunate. Such difficult tapa is undertaken by Maha Munis.

Now Rasa Parityaga tapa is described:

Gatha 444: The Muni who considering the form of worldly miseries thinks that subjects of the senses are like  poison only. By consuming poison one dies once only but with sensual subjects one has to undergo several births and deaths. Thinking so, he undertakes tasteless food , thus he practices pure Rasa Parityaga tapa.

Meaning: The tastes are of six kinds- ghee, oil, curd, sweet, salt and milk or sour, salty, sweet, bitter, pungent and spicy. One or two or all  are renounced with firmness in Rasa Parityaga. Here someone enquires that what is the difference between Rasa Parityaga and Vritti Parisamkhyan since both are undertaken in the mind with resolve. Its reply-

Vritti Parisamkhyan renounces several kinds of things while here only taste is renounced. The other  difference is that Rasa Parityaga is for longer duration which can be known even to the shravak while Vritti Parisamkhyan is for a limited duration.

Now Vivikta Shayyasan tapa is stated:

Gatha 445: The Muni who abandons the asan (seat) and  shayya(bed) which are cause of raga-dwesha etc. and remains within his own soul nature at all times, being detached from sensory subjects, that Muni practices the fifth tapa by name Vivikta Shayyasan.

Meaning: Asan ( seat) and Shayya (bed) inclusive of places for meeting nature’s call  etc. are so chosen that there is no scope for raga-dwesha and detachment is enhanced. In such lonely place the Muni should sit or sleep since Muni has to immerse in his own soul nature and sensory subjects are not his objectives. Therefore lonely places are recommended.

Gatha 446-447: The Maha Muni who is impartial in Pooja etc., does not desire own pooja, fame etc., detached with world, body and enjoyments, who is expert in studies, dhyan and internal tapas with continuous practices, who has weak passions, peaceful attitude, very brave from aspect of attitude, who is bestowed with forgiveness etc. qualities, who stays in cremation ground, deep forest, lonely places, dangerous gardens etc. , he surely practices Vivikta Shayyasan.

Meaaning: The Maha Munis practice Vivikta Shayyasan tapa. They sleep, sit in such lonely places where there are no objects which can cause perturbation of the mind like, abandoned house, cave of mountain, hollow of tree, householders constructed dwellings in garden, temple etc., cremation ground etc. Such lonely place they carry out studies and dhyan. Thus they are detached from the body and sensory subjects and attached to own soul nature, those munis are practitioner of Vivikta Shayyasan.

Now Kaya Klesh (Physical Austerity) Tapa is stated:

Gatha 448: The Muni who is conqueror of conditions of strong calamities, is not discomforted by heat, cold or wind and is not disturbed in the mind , he practices Kaya Klesh form Tapa.

Meaning: The Maha Munis practice meditation at  the peak of mountain where the sun’s rays are hottest and the ground, rocks  underneath are heated in summer. In winter, they practice yoga by the side of river, open ground where cold is very severe by standing still. In rainy season when winds are strong, mosquitoes are biting, they stand under a tree and practice difficult asan etc. Thus they practice Kaya Klesh with equanimity without getting perturbed mentally.

Thus the six forms of external tapas were described.

Now six types of internal tapa shall be described. Firstly Prayashchit (repentance) tapa is stated:

Gatha 449: The Muni who does not commit fault by mind-speech-body by himself or by asking others and does not endorse the same being committed by others  either, he practices supreme purity.

Meaning: Here purity term implies Prayashchit (repentance) since the word “Prayah” implies supreme conduct , so such conduct who practices with his “Chitta’ (mind) is called as Prayashchit. Therefore ensuring purity of soul is Prayashchit. Another meaning is repentance for the faults committed and thus purifying the mind. The Muni who does not commit the fault by means of mind-speech-body and does not tell others to do the same nor approve of the same, he practices Prayashchit Tapa.

Gatha 450: Or other wise if due to some  carelessness some blemish has been committed in the Charitra, then approaching the flawless Acharya, he should carry out Alochana (self criticism) free of ten types of blemishes.

Meaning: If some fault has been committed by carelessness, then approaching the Acharya he should carry out Alochana free of ten types of defects. The Pramad (carelessness) are of 15 types- pertaining to five senses, sleep, 4 types of passions, 4 types of useless talks and affection. The Alochana has ten types of defects- 1. Hoping for less Prayashchit from acharya  by generating compassion within him by service etc.2. Praise the Acharya to please him so as to get less punishment 3. Only known defect is recounted and unknown is not described. 4. Bigger mistake is confessed but smaller one is not confessed. 5. Smaller mistake only is told thus hiding the bigger mistake. 6. Recounts the fault in some other person’s name thus hiding self. 7. Speak under noisy conditions so that no one could hear it. 8. Checking the punishment prescribed by one acharya with another acharya. 9. Only when the fault is explicit then only owning it up. 10 without revealing own fault, undertaking Prayashchit based upon similarity of other’s fault.

Hence without committing these ten types of blemishes one should perform Alochana with simplicity  like a child.

Gatha 451: After criticising the faults, whatever Acharya prescribes as penance , he should accept it with humility without keeping a doubt in the mind that this penance is less or more.

Meaning: In Tattvartha Sutra nine types of Prayashchit are described- 1. Alochana- describing the fault truly is alochana 2. Pratikraman- negating the fault is Pratikraman. 3. Tadubhaya- carrying out both alochana and pratikraman is tadubhaya. 4. Vivek- renouncing for future is vivek. 5. Vyutsarga- carrying out kayotsarga is Vyutsarga. 6. Tapa- engaging in fasting etc. is tapa. 7. Chhed- Reducing the seniority of the Sadhu to shorter duration is chhed. 8. Parihar- Abolishing him from the group is Parihar. 9. Upasthapana- Ordination afresh is Upasthapana. Within these also there are several divisions. Depending upon place, period, condition, capability and fault, accordingly acharya prescribes the Prayashchit. That should be accepted humbly without doubt.

Gatha 452: After carrying out Prayashchit for the fault committed, one should vow not to commit it again even if own body is shattered into hundred pieces. With such resolve the Prayashchit tapa is undertaken.

Meaning: One should be resolute that even if body gets shattered into hundred pieces, I shall not commit the fault again. Such is Prayashchit Tapa.

Gatha 453: The Gyani Muni who contemplates of the knowledge form soul again and again and detaching from different Pramad (carelessness)  forms always experiences the gyan only , he carries out best Prayashchit.

Meaning: Nishchaya Prayashchit is such in which all the divisions of Prayashchit are included within the same. Renouncing Pramad, he contemplates of the pure knowledge form soul wherein all the Paps gets destroyed. In this way the internal tapa of the form of Prayashchit was described.

Now Vinay (respect) tapa is stated in three gathas:

Gatha 454: Vinay is of five kinds. With respect to darshan, gyan, charitra, twelve kinds of tapa and informality- these are thus of several kinds.

Gatha 456: The pure manifestations attained in darshan, gyan, charitra and twelve kinds of tapa itself is Vinay of theirs.

Meaning: Manifestation in the form of Samyak darshan without the transgressions of doubt etc. is Darshan Vinay. Practicing  scriptures without doubts etc. form manifestation is Gyan Vinay. Conducting in Ahimsa etc form  without transgressions form manifestations is Charitra vinay. Practicing tapa avoiding all transgressions carefully in all forms is tapa vinay.

Gatha 456: Just as servants of the king conduct according to desires of the king, in the same way the one who conducts with devotion in accordance  with the words of Munis with jewel trio, he practices Upachar Vinay.

Meaning: Just as servants conduct according to desire of king, obey him, stand up on seeing him, fold their hands in respect , walk behind him and decorate his dress and armaments etc. In the same way the devotion towards Munis, giving respect, obeying them, getting up in respect on seeing them, bow with folded hands, walk behind them, take care of their equipment etc. these are known as Upachar Vinay.

Now Vaiyavritya (pious service to saints) tapa iis described in two gathas:

Gatha 457: The one who without desiring own pooja, fame etc., carries out benevolence towards other yati who have suffered calamities, who are weak and sick and are old by means of his words, preachment, help etc. he practices Vaiyavritya form tapa.

Meaning: Serving Munis without expecting returns is Vaiyavritya. Ten types of Yatis have been said to be eligible for carrying out Vaiyavritya. According to one’s capability the same should be carried out.

Gatha 458: The Muni who engages in the own soul nature with shuddhopayoga with equanimity and avoiding sensory subjects, detaching self from worldly activities form external Vaiyavritya, he attains supreme Nishchaya Vaiyavritya.  

Meaning: The Muni who immerses self within soul nature with equanimity preventing influence of sensory subjects, why should he engage in external Vaiyavritya ? He attains Nishchaya (internal) Vaiyavritya. This is the nature of shuddhopayogi Muni.

Now Swadhyaya (studies) tapa is described with six gathas:

Gatha 459: The Muni who remains aloof towards criticism of others and destroys the impure thoughts from the mind, he practices Swadhyaya tapa which is means for deciding upon the Tattva and attainment of dhyana.

Meaning: The one who keeps engaged in criticising others and contemplates of Aart and Roudra dhyana form inappropriate thoughts, how can he practice Swadhyaya with shastras? Renouncing these the one who practices swadhyaya, he realises the form of tattva and attains Dharma and Shukla Dhyana.

Gatha 460: The Muni who remains aloof towards own pooja etc. and studies Jina shastra with devotion for destroying karma form impurities, he attains  pleasant  benefits of shruta gyan.

Meaning: Those who study shastra for own fame and glory , for them the studies are not beneficial. Only for own karma destruction, if they study Jina shastra, then it is beneficial.

Gatha 461: The person who studies Jina shastra and expects returns of pooja, benefits, honour etc. and is adverse to other samyak Drishti Jains  who are cofollowers, he is not Pandit (though he believes himself to be). For him the same shastra manifests poisonously.

Meaning: After studying Jain shastra if someone is highly passionate  and desirous of enjoyments and stays adverse to Jains, for such self proclaimed Pandits the shastra functions as poison only. Even if he is a Muni, his attire is that of a fraudster.

Gatha 462: The person who studies shastras pertaining to wars, sensual pleasures etc. with intents of raga-dwesha for deceiving the people, his swadhyaya is meaningless.

Meaning: The person who studies worldly shastras pertaining to wars, sensual enjoyments, Ayurveda, astrology, mantra etc. for swindling the people; where is the swadhyaya for him? Here someone enquires that Munis and Pandits study all kinds of shastras, why do they do so? Its clarification-

Studies with an objective of raga-dwesha for strengthening their income, swindling the people is negated. Those who, with an intent of dharma, study these shastras, for enhancement of knowledge, for other’s benefit, for firming up decisions of pap-punya, for understanding own and other’s faith with an objective of Prabhavana of dharma so as to Publicise the reputation of Jain Pandits; that is not prohibited. Prohibition is for fraudulent intent.

Gatha 463: The Muni who knows his own soul to be different from this impure body, of the nature of knowledge, he knows all the shastras.

Meaning: The Muni who practices shastras in limited manner but knows the form of his own soul as knower and seer, different from the impure body by means of shuddhopayoga, he knows all the shastras. If one does not know his own nature in spite of reading lots of shastras, then what is the use?

Gatha 464: The Muni who does not know his own soul to be of the nature of knowledge, different from body, he does not know Shastra in spite of studying Agam.

Meaning: The Muni who does not know the knowledge natured soul different from body, he is illiterate in spite of reading lots of shastras. The objective of studies of shastras was to realise the nature of self and to become free from raga-dwesha. Since that has not happened in spite of studies then what did he study? Realising own nature and becoming stationary within self is the Nishchaya-Swadhyaya tapa. Vyavahara Swadhyaya has five divisions namely study, enquiry, contemplation, practice and preachment but with Nishchaya only it is meaningful, without Nishchaya it is meaningless.

Continued…..

Kartikeya Anupreksha …. 13

Now the rarity of dharma is stated:

Gatha 407: In this way this dharma of Jineshwara deva has not been attained by Jivas having Mithyatva since beginningless time, as they never attained kala-labdhi (the right time of self).

Meaning: On account of eternal Mithyatva, Jivas never had the right belief in the Jivas and Ajivas form Tattvartha. Without Tattvartha Shraddhana (right belief), how can they attain Ahimsa dharma ?

It is emphasized that upon receipt of unattainable dharma, do not practice it purely with the objective of punya:

Gatha 408: These ten divisions of dharma have been described as destroyer of pap karmas and generator of punya karmas. However only with the objective of punya karmas alone they should not be embraced.

Meaning: Punya karmas are Sata Vedaniya, Shubha Ayu, Shubha Naam and Shubha Gotra. Four ghatiya karmas, Asata Vedaniya, Ashubha Naam, Ashubha Ayu, and Ashubha Gotra have been stated to be Pap karmas. The Das Lakshan dharma has been described to be destroyer of Pap karmas and producer of punya, therefore only with objective of bonding with punya, these should not be practiced, since punya is also bondage. These dharmas are destroyer of pap in the form of ghatiya karmas and ashubha karmas out of the aghatiyas. Punya karmas provide glories in the world hence with these ten dharmas, bondage of punya in the vyavahara sense takes place which is on its own. However desiring so is wishing the worldly existence and such a desire does not exist on the path of Moksha. Just as farmer cultivates for cereals and the grass comes automatically. He does not need to desire for grass. Same way the Moksharthi ( one desirous of Moksha) should not desire for bondage of punya karma.

Gatha 409: The one who is desirous of punya is desirous of the world only since punya is cause for bondage of sugati (good gati ) while Moksha is attained with destruction of punya.

Meaning: Punya leads to Sugati hence the one who wished for punya, he wished for the world since Sugati is nothing but the world. Moksha is attained by destruction of punya also hence those desirous of Moksha should not desire for punya.

Gatha 410: The one who wishes for punya having the thirst of sensual pleasures with strong passions, for him the purity is far away due to lack of weak passions. The root of punya karmas is purity only.

Meaning: Wishing for punya with a desire for sensual pleasures indicates strong passions. The bondage of punya is accrued with weak passions form purity. Hence the one who wishes for punya, he does not bond with punya also for future. Such  desires for future would give their own results.

Gatha 411: One does not bond with punya with a desire for punya and only non-desirous person bonds with punya. Therefore O Yatishwaras (Munis)! Knowing thus do not respect (desire) even punya.

Meaning: Here Muni has been preached that the punya bondage does not take place by desiring for it, only with detachment it is accrued. Hence do not even hope for punya. Wish only for attainment of self.

Gatha 412: Jiva bonds with punya by manifesting in weak passions form. Hence cause for punya bondage are weak passions. Desires are not cause for punya bondage.

Meaning: The Punya bondage is accrued by having weak kashayas (passions).  If one is having desires then the passions are strong hence one should not desire. Only non-desirous person bonds with punya. This is famous in the Lok that those who desire, do not get anything, the one who does not desire, gets a lot. Hence desires should be shunned.

Here someone enquires that in scriptures for Adhyatma, punya has been strongly negated but in Puranas, punya only is recommended. We also know that punya is most important in the world since with that only one enjoys pleasures of the senses and with punya only one gets Manushya paryaya, best company, best body and means for Moksha etc. while with Pap one goes to Narak or Nigod wherein means for Moksha are not available. Therefore why should one not desire for punya? Its answer-

Whatever is said is true but one should not desire for punya for the sake of enjoyments. The one who desires for punyas for the sake of enjoyments, firstly he does not accrue right punya itself, and if he does bond with some punya on account of tapa etc. then he enjoys them with great thirst which results in Narak Nigod only. If the objective is attainment of Moksha by means of punya then it implies desire for Moksha and not that of punya. In puranas also, the objective for punya is meant for Moksha only and world  has been renounced  there also.

The Das Lakshan dharma is primarily compassionate and compassion is main emblem of Samyaktva. The Jiva with Samyaktva has belief along with knowledge of Jiva Ajiva Asrava Bandh Samvar Nirjara Moksha these Tattvarthas. With this he knows all Jivas to be same as self. If they suffer then he knows their suffering same as his own. Realising his own pure nature and knowing passions to be sins which harm self and knowing compassions to be lack of passions ; in this way he knows Ahimsa to be dharma. Such belief alone is Samyaktva. It has eight  divisions namely NihShankit etc. These are described now:  

Gatha 413: Contemplating whether compassion towards Jivas is dharma or himsa of the form of  killing of animals in the yagna is dharma? Such contemplations generate doubt in the nature of dharma. Not having such doubts is Nihshankit ( doubt free) .

Meaning: The other doubts are that whether Digamber Munis only can attain Moksha? What about other Tapas who practice Panchagni etc. Tapa. What about Shwetambers? Do Kevalis take food or not? Whether women attain moksha or not? Jina deva has declared thing to have anekant nature, so whether it is true or false? No entertaining such doubts is Nihashankit Ang ( doubt free nature).

Gatha 414: Definitely compassion only is dharma. Himsa bhava cannot be called dharma. With such surety, the doubts get eliminated. That is pure Nihshankit quality.

Meaning: Total rejection  of the forms of Deva Guru Dharma and nature of tattvas as believed by other faiths and accepting only Jain faith to be true is Nihshankit quality. So long as doubts are there, the belief is not pure.

Now NihKankshit ( desire free) quality is stated:

Gatha 415: The Samyak Drishti who practices severe tapa but does not desire pleasures of Swarga and instead desires Moksha only, he has NihKankshit (desire free) quality.
Meaning: The one who practices dharma and tapa only for the sake of Moksha without desiring pleasures of Swarga, he has NihKankshit quality.

Now NirVichikitsa ( Aversion free) quality is described:

Gatha 416: The body of Muniraj practicing ten types of dharmas, is by nature itself  foul smelling and impure and further due to lack of bathing etc. externally it appears to be more impure and smelling. Not being perturbed with it and not criticising it is Nirvichikitsa (aversion free) quality.

Meaning : Samyak Drishti person primarily looks at the Samyaktva Gyan  Charitra qualities of a person. The body is by nature impure and foul smelling. Hence why should he look at the body of Muniraj ? When he looks at his jewel trio then there is no aversion. Non generation of such aversion only is NirVichikitsa (disgust free) quality. Those who do not have Samyaktva quality, they look at the body first and aversion is produced, hence they do not have this quality.

Now AmudhaDrishti ( Unblurred Perception) quality is described:

Gatha 417: The one who does not believe dharma to be of the form of practice of Himsa, out of fear, shame or greed and is immersed in words of Jina believing firmly that Ahimsa alone is dharma; such person has  AmudhaDrishti (unblurred Perception) quality.

Meaning: Other faiths believe himsa in Yagna etc. to be dharma. People  believe so out of fear of king, fear of some Vyantar, shame in the Lok, greed of money etc. If one does not have such spirit and instead believes that Ahimsa alone is dharma as described by Bhagwan, then he has AmudhaDrishti (unblurred perception) quality.

Next is Upagoohan ( hiding other’s faults) quality :

Gatha 418: The Samyak Drishti  hides other’s faults without advertising his own punya in the world. He is firm in belief that the destined only  shall happen, hence  he has Upagoohan (hiding other’s faults) quality.

Meaning: Samyak Drishti has spirit that my worldly activities are in accordance with the fruition of karmas as they are destined to be. With such spirit he does not advertise his own qualities and does not reveal other’s faults. If due to fruition of karmas, some cofollower of dharma and respected people make a mistake then he should hide them and remove the blemish with preachment etc. He should not act such that they get criticised and dharma is humbled. Such is Upagoohan (hiding other’s fault) quality.

Now SthitiKaran ( Reestablishing) quality is described:

Gatha 419: The one who reestablishes someone back into dharma, one who  has deviated from the path of dharma or  firmly avoids his own soul to be deviated from the path; he has Sthitikaran (Reestablishment) quality.

Meaning: There could be several reasons for someone to be deviated from the path of dharma. Hence noticing self or others to be getting deviated from the path of dharma of the form of Nishchaya and Vyavahara, reestablishes them by means of preachment etc. , he has SthitiKaran (Reestablishment) quality.

Now Vatsalya (Affection) quality is described:

Gatha 420: The Samyak Drishti Jiva who is devoted towards Samyak Drishti Shravaks and Munis and acts according to their wishes, speaks amicably with firm belief; that bhavya has Vatsalya (affection) quality.

Meaning: In Vatsalya quality devotion towards the dharma is primary. Specifically speaking amicably with dharmatma people and taking care of their food, travel etc. activities , having affection like that of cow with calf, represents Vatsalya quality.

Now Prabhavana (glorification) quality is described:

Gatha 421: The SamyakDrishti who highlights the ten division form dharma with his own knowledge to the bhavya jivas thus illuminates own soul with the ten types of dharmas, he practices Prabhavana ( glorification) quality.

Meaning: Spreading the fame of dharma is Prabhavana (glorification). Hence with preachment etc. helping others to recognise dharma and revealing own soul without karma blemishes by following ten types of dharmas represents Prabhavana quality.

Gatha 422: The Samyak Drishti person who, with the strength of his knowledge, using different kinds of logic  for negation of the adversaries and authoring shastras or preachments with knowledge of Nyaya, grammar, adornments, etc. highlights the glory of Jina shasan by means of miracles, pooja, Pratishtha ( temple construction) and severe tapa etc. , he practices great Prabhavana quality.

Meaning: Prabhavana is a great quality which inculcates faith and interest towards dharma in several other Jivas. Therefore the Samyak Drishti people are definitely adorned with it.

Who is adorned with Nihshankit etc. qualities? This is replied:

Gatha 423: The person who does not criticize others and contemplates of pure soul again and again and does not have desires for sensory pleasures; he is bestowed with Samyaktva of the nature of Nihshankit etc. eight qualities form Ahimsa dharma.

Meaning: Here three adjectives are described which imply that those who criticise others, how can they have qualities of Nirvichikitsa, Upagoohan, Sthitikaran and Vatsalya? Only when one does not detract others then he would have these four qualities. The one who has doubt in the pure nature of own soul and is Mudha Drishti (blurred perception), he would not be contemplating of own pure soul again and again. Hence those who contemplate of the pure nature of soul only are adorned with Nihashankit, Prabhavana  and AmudhaDrishti qualities. Those who have desires for sensory pleasures cannot have NihKankshit quality. Thus these three adjectives represent presence of eight qualities.

It is told that just as these eight qualities are described to be in dharma, in the same way it should be known to be in Deva Guru etc. also:

Gatha 424: Just as these Nihshankit etc. eight  qualities are said to be existent in dharma, in the same way they are in the form of Deva, Guru and in the forms of six dravya, panch astikaya, seven tattvas, nine padarthas. That may be learnt from Pravachan Siddhant. These eight qualities cleanse Samyaktva totally at all times without blemishes.

Meaning: Not having doubts in Deva, Guru and Tattvas , with true faith towards them not having desires of sensory pleasures, not having aversion towards them, not having Mudha Drishti, hiding their mistakes and eliminating them, strengthening their faith, practicing great affection towards them and revealing their glory, such eight qualities should be known. These eight qualities remove the blemishes of Samyaktva and purify it.

Now it is declared that those who know and practice the dharma are rare:

Gatha 425: In this world firstly Jiva does not know the dharma at all, if with great difficulties he knows it also, even then  deluded with Moha form demon he cannot practice it.

Meaning: Since beginningless time the Jiva is deluded with Mithyatva due to which he does not know the dharma and even if with some opportune moment with the benefit of Guru and Kshayopasham of Gyanavarana he knows it also , even then practicing is rare.

The glory of acceptance of Dharma is highlighted with example:

Gatha 426: Just as this Jiva practices affection towards son, wife and sensual pleasures, if he does same towards the Veetrag dharma of Jinendra then in moments alone he would have attained bliss.

Meaning: Just as this Jiva has fondness towards world and sensory subjects, if he did the same towards the das lakshan dharma form Veetrag dharma of Jineshwara, then within short time he would have attained Moksha.

It is told that the Jiva who desires Lakshmi, how can he attain the same without dharma?

Gatha 427: This Jiva desires Lakshmi and does not show respect towards the Muni and Shravak dharma as prescribed by Jina , there the means for Lakshmi is dharma and without dharma how can he attain Lakshmi? Without seeds surely  one cannot grow cereals.

Meaning: Just as without seed one cannot grow cereals, in the same way without dharma one cannot acquire wealth, this is well known. 

Now attitude of dharmatma is described:

Gatha 428: The Jiva who is engaged in dharma, he practices forgiveness even with a group of enemies, renounces other’s dravyas and does not accept them. Other’s women are treated like mother, sister, daughter.

Gatha 429: The Jiva who is engaged in dharma is famous in entire lok. Whole lok has faith in him and that person always speaks amicably to all others so that none is hurt. That person keeps purifying own and other’s mind so that there are no blemishes within them. Even otherwise he does not have any mental dishonesty.

Meaning: Dharma is pleasant from all aspects.

Glory of dharma is described:

Gatha 430: Even Tiryanch adorned with Samyaktva along with Uttam Dharmas takes birth as Uttam deva. Even lowly chandala with Samyaktva and uttam dharma can attain Indra state of Devas.

Meaning: With the effect of Uttam Dharma of this Jiva, even a fire can become ice block and snake can become great necklace with jewels and even Devas can become servants.

Quotation:

Quote: For the Jiva adorned with uttam dharma, even a sharp sword can become garland of flowers. Undefeatable enemy can become pleasant friend and even poison can become nectar. What more can be said even calamity becomes wealth.

Gatha 432: With the effect of dharma, even  false words of Jiva can become true. Effortlessly one can attain wealth and injustice may also result in pleasure.

Meaning: Here it should be understood that if someone has practiced dharma and then even the untruth which he might have spoken can become true, without efforts one may get wealth, even if someone does injustice he remains happy.

The Jiva without dharma is condemned:

Gatha 433: Due to influence of Mithyatva without dharma, even Deva takes birth as Vanaspatikayik Ekendriya Jiva. Even Chakravarthy king without dharma goes to Narak. No wealth is accrued, there is no doubt about it.

Gatha 434: Even though the Jiva devoid of dharma shows great bravery even then he does not get the desired result, only undesired loss is attained.

Meaning: Due to fruition of Pap, even good results in bad, this is well known.

Gatha 435: O Jivas ! Observing the glory of dharma and adharma in this manner directly, have respect for dharma always and discard pap from a distance.

Meaning: Acharya has described dharma of ten kinds and results of adharma are indicated. Here it is preached that O Jivas! Observing the results of dharma and adharma in this lok , follow dharma and shun adharma. Acharya is very compassionate, he does not have any desires; compassionately he sermonises the jivas for their benefit. Such Gurus are worthy of reverence.

Thus Yati dharma was described.

Continued….

Kartikeya Anupreksha.....12

 

Now Muni dharma is elaborated:

Gatha 392: The person who is adorned with jewel trio ( Nishchaya Vyavahara form Samyak darshan gyan charitra), who always manifests in ten dharma form ( uttam Kshama etc.), who always remains with equanimity in happiness-unhappiness, loss-profit, friend-foe, praise-criticism, life-death without raga-dwesha , he is a sadhu and he is described as Dharma. Since who houses dharma within himself is the idol of dharma.

Meaning: The charitra along with jewel trio is of thirteen types. There the dharma of Muni of the form of Maha Vrita etc. should be described. But here ten types of specific dharmas are described which should imply description of Maha Vrita etc.

Now ten types of dharma are stated:

Gatha 393: That Muni dharma is of ten  kinds incorporating bhavas of Kshama ( forgiveness) etc. How is it? It is famous for being essence of happiness. These shall be described now. They should be known with reverence.

Meaning: Uttam Kshama (Supreme forgiveness) , Uttam Mardva  (supreme modesty), Uttam Arjav ( supreme simplicity), Uttam Satya ( supreme truth), Uttam Shauch ( supreme contentment), Uttam Sanyam ( supreme restraint), Supreme Tapa ( supreme penance), Supreme Tyag ( supreme renunciation), Uttam Akinchanya ( supreme detachment), Uttam Bramhacharya ( supreme celibacy) are the ten types of Muni dharma. These are described below in detail.

Firstly Uttam Kshama dharma ( supreme forgiveness) is stated:

Gatha 394: The Muni who does not get heated up with anger in spite of severe calamities being inflicted by Deva, Manushya or Tiryanch etc., that Muni practices pure Kshama.

Meaning: Just as Muni Shridatta conquered calamities inflicted by Vyantar Devas and attained Keval Gyan and Moksha, Chilatiputra Muni conquered catastrophes inflicted by Vyantar deva and attained Sarvartha Siddhi, Swamy Kartikeya Muni  endured calamities caused by King Kronch and attained Deva Lok, Gurudatta Muni conquered calamities caused by Kapil Brahman and attained Moksha, Shri Dhanya Muni overcame calamities caused by Chakraraj and attained Keval gyan with Moksha, five hundred muni endured catastrophes caused by Dandak king and became Siddha, Muni Rajkumar conquered calamities caused by Panshul Shreshthi and attained Siddhi, Chanakya etc. five hundred Munis endured calamities caused by Mantri and attained Moksha, Sukumal Muni endured calamities inflicted by Syalini and became deva, twenty two sons of Shreshthi flowing in the river stream attained Deva state with Shubha dhyan in Padmasan posture, Sukaushal Muni endured calamities of Vyaghri and went to Sarvartha Siddhi and Shri Panik Muni endured calamity of water and attained Moksha.

In this way they endured calamities caused by Deva, Manushya, Tiryanch and insentient ones without anger and thus practiced Uttam Kshama. When anger is not generated upon the ones inflicting calamities, then Uttam Kshama is practiced. At that time if he realises that nimitta for anger is present then he should think that someone describes my faults, those are existent in me so does he tell falsely? Thinking thus he should be forgiven. If the fault does not exist in me then he is telling without knowing so why be angry with ignorant? Thinking thus he should be forgiven. Contemplate of the childish nature of the agyani that the child tells directly, this person is telling indirectly, hence it is alright. If he speaks directly, then think that child can beat also, this person is just speaking ill but not beating so its alright. If he beats also then think that child agyani can kill also, this one is just beating and not killing,  so its alright. If he kills also then think that agyani destroys dharma also, this one is just killing , but not destroying dharma. Further he should think that myself must have committed pap karma in previous birth and these ill words etc. are fruition of the same, it is my fault only. Other is just nimitta. With such contemplation, the anger is not generated in spite of calamities etc., thus Uttam Kshama is practiced.

Next Uttam Mardva  (supreme modesty) dharma is described:

Gatha 395: The Muni who is rich with Uttam Gyan, and whose nature is to practice Uttam Tapa, who makes his own soul free of pride, that Muni practices Uttam Mardav dharma.

Meaning: In spite of knowing all the shastras, he should not have pride in the knowledge. He should think that Avadhi gyani and Manah Paryay Gyani are superior to me and Keval Gyani is supreme Gyani, what am I, just having very limited knowledge. Performing Uttam Tapa he should not take pride in it. Even though self is superior in terms of cast, family, knowledge, greatness, tapa, beauty etc., even then he endures the insults inflicted by others and at that time without pride he remains Kashaya free. Thus the Uttam Mardav is practiced.

Now Uttam Arjav ( supreme simplicity) is stated:

Gatha 396: The Muni who does not contemplate in a contorted form in the mind, does not speak in twisted manner, does not carry out contortions with his body and does not hide his faults, that Muni practices Uttam Arjav Dharma.

Meaning: One should have simplicity in the mind-speech-body. Whatever is contemplated in mind, the same is spoken and carried out with body. It should not be that to deceive others, contemplate of something else, speak something else and carry out with body something else. This represents strong deception. He should be deception free. He should not hide his own blemishes and should reveal the same to Guru like a child. Thus Uttam Arjav is practiced.

Next is Uttam Shauch ( supreme contentment):

Gatha 397: The Muni who with equanimity (without manifesting in raga-dwesha form) and contentment form water washes away the strong desire and greed form impurities, free of desires of food, such Muni with pure heart practices Uttam Shauch.

Meaning: Treating straw and gold to be the same with equanimity and with contentment form water washing away the desires and greed form blemishes purifies the mind. Muni anyway has given up all, only food is accepted. In that also he does not have strong desires. He has same attitude towards loss-gain, tasty-tasteless, thus the shauch dharma is practiced. The greed manifests in four forms- desire of living, desire of being healthy, desires of strong senses, desire of Upayoga. With respect to self and own family/friends these desires constitute eight types. Where all  these are relinquished, there the shauch dharma is practiced.

Now Uttam Satya ( supreme truth) dharma is stated:

Gatha 398: The Muni who speaks according to what is prescribed in Jina Sutra. Even if he is unable to practice the conducts stated there, he should not speak otherwise. He should not speak untruth even in Vyavahara . Such Muni is practitioner of Uttam Satya.

Meaning: The Muni should describe practices as ordained in Jina Siddhant. It should not be that if he cannot practice them, so he tells otherwise. The Vyavahara pertaining to food, pooja etc. should be described as per Jina Sutra and not according to own desires. There are ten types of truths- Naam Satya, Roopa Satya, Sthapana satya, Pratitya Satya, Samvritti satya, Sanyojana satya, Janapad satya, desha satya, bhava satya, samaya satya. The conversation between Munis and Munis with shravaks should be in accordance with these ten types of satya. 1. Even without having meaning or quality, a thing is given a specific name based upon desire of speaker is called Naam Satya. 2. Where someone is described by means of roopa ( appearance) alone ; for example in a picture it is told that this white coloured one is this person, so it is roopa satya. 3. Where an idol is installed for specific objective is Sthapana Satya. 4. For specific implication by representing with something a thing is described, that is known as Pratiti Satya. For example a person is described to be as tall as palm tree. Here he has been called taller compared to shorter people by means of palm tree without disrespect. 5. Where a thing is described according to Lok Vyavahara is known as Samvritti satya. For example lotus is born is in mud hence it is called Pankaj ( born in mud). 6. Where things are sequentially arranged and kept is Sanyojana satya. For example a  das lakshan mandal is created where sequentially boxes are formed with powder and called names like this box is uttam Kshama and so on. 7. Speaking according to the language of a particular country is Janapad satya. 8. Words representing village, town etc. is Desha Satya. For example, where all round fence is there it is called as village. 9. Words used for practicing Sanyam about things which are invisible to knowledge of Chhadmastha is Bhava Satya. For example in the water the chhadmastha cannot see the jivas, but by putting clove in it, he tells in accordance with scriptures that it is Prasuk (pure). 10. The things which are known as per Agam (scriptures) is called Samaya satya. For example speaking of Palya and Sagar in accordance with Agam.

In this manner the Satya dharma is practiced.

Next Uttam Sanyam ( supreme restraint) dharma is described:

Gatha 399: The Muni who is earnest in protecting the Jivas and does not want to disturb even the grass in all activities of going-coming etc. and thus he treads carefully, that Muni practices Sanyam dharma.

Meaning: Sanyam has been described to be of two kinds- controlling the senses and the mind and protecting the six body form jivas. The Muni is required to engage in coming-going for purpose of food or travel. In such activities his attitude is of  protecting even the blade of grass and no jiva should be hurt by my nimitta. Therefore he traverses with lot of care engaging in compassion towards jivas. The details of this Sanyam dharma can be known from scriptures pertaining to charitra.

Now Supreme Tapa ( supreme penance) dharma is described:

Gatha 400: The Muni, who is free of desires towards this Lok or the Parlok ( next lok), who with equanimity towards happiness-unhappiness, friend-foe, grass-gold, praise-criticism practices different kinds of penances, that Muni engages in Uttam Tapa dharma.

Meaning: The activities of effort and Upayoga (attention) for the Charitra are defined as Tapa. This is practiced with penitential discipline only wherein efforts are made towards eliminating the  Vibhava form manifestations of the soul. Own pure form Upayoga is engaged in Charitra with lot of will power. The Tapa is described to be of twelve kinds of the form of internal and external. These shall be described later.

Now Supreme Tyag ( supreme renunciation) dharma is stated:

Gatha 401: The Muni who gives up tasty food, gives up  items which are cause for raga-dwesha and Vasatika ( dwelling) which is cause for feeling of oneness, he practices Tyag dharma.

Meaning: Muni has already given up the spirit of oneness with  worldly body enjoyments. Here those items are stated which are principally used by him.  In the context of food, he should not have oneness with tasty or tasteless food. Equipment for dharma i.e. book, picchhi, kamandal etc. should not be kept such that it could cause strong raga etc. He does not stay in big dwellings which may be suitable for householders. Thus he practices Tyag dharma.

Now Uttam Akinchanya ( supreme detachment) dharma is described:

Gatha 402: The Muni who being totally detached with worldly protocol renounces all sentient, insentient possessions by mind-speech-body with spirit of doing, getting done and endorsement, that muni is Nirgranth (possessionless).

Meaning: Muni has already discarded all possessions. Now even applicable to Munis, such sentient i.e. disciples etc. groups, insentient i.e. books, picchhi, kamandal etc. dharma equipment and food, dwelling, body which are insentient are relinquished with the spirit of  detachment and he thinks that I am just soul and nothing else is mine. Thus he practices Akinchanya dharma.

Lastly Uttam Bramhacharya ( supreme celibacy) dharma  is described :

Gatha 403: The Muni does not keep company of women, does not look at their appearance, who is free of the memories generating sensual desires by words, such nine forms of renunciation by mind-speech-body with spirit of doing-getting done and endorsement are carried out by him in all three periods of time, that muni practices Bramhacharya dharma.

Meaning: Bramha is soul and remaining immersed in the same is Bramhacharya. Out of all external objects in which soul gets immersed, the immersion within women is prime since the sensual desires are generated within the mind. This is the strongest of the Kashaya and the objective of such desires are women. Hence renouncing their company he can immerse within the soul. Therefore renunciation of their company, looking at their appearance, telling stories related to them, their memories, constitutes Bramhacharya.

Now Sheel ( morality ) is praised by a quotation-

Those people who do not get injured by the arrows form eye insinuation  of women and do not get aroused, he is chief amongst the braves. The one who is brave in battlefield is not brave.

Meaning: There are several braves who fight in battle field and die, but those who do not get affected by women and practice Bramhacharya  Vrita are rare. They are strong and brave who have conquered sensual desires.

In this way the  ten types of dharmas were described.

Now it is summarised:

Gatha 404: These ten types of dharmas only is Das Lakshan ( ten characteristics) form dharma and where even the minutest amount of violence is there, dharma is absent.

Meaning: Where violence is present and other faith people may believe it to be dharma but that is not dharma. This das lakshan form dharma only is dharma for sure.

In this gatha it is stated that where minutest violence is practiced, there is no dharma. The same is elaborated now:

Gatha 405: Where Himsa is there, that is Pap. Dharma is primarily compassion- this has been told. Hence with the nimitta of deva or with the nimitta of body of Guru, engaging in Himsa or activities injurious to jivas is not Shubha.

Meaning: Other faiths believe dharma to be Himsa. Mimansak engage in Yagya where the animals are killed and its result is called as Shubha. Worshippers of Devi or Bhairava kill goat and make offering to them and expect Shubha results. Bauddha followers call flesh form food produced with Himsa as Shubha. In several sutras of Shwetambers it is stated that with the nimitta of Deva, Guru, Dharma, one should destroy the army of Chakravarthy. The sadhu who does not do so remains in world endlessly. Some places flesh and liquor form food is also written. This Gatha negates all of them. Whoever carries out Himsa with the nimitta of Deva and Guru , that is not Shubha . Dharma is compassionate only. Carrying out pooja, installation, construction of temple and dwellings , pilgrimages etc. are activities of householders. The Muni does not engage in them nor does he get it done or endorse them. This dharma is for householders. So according to the rules laid down in sutras the householder follows it. If householder questions the Muni in this context, then the Muni should answer that the way it is prescribed in Jain Siddhant, do accordingly. Thus the responsibility of Himsa belongs to householder only. In this whatever is punya earned due to belief and devotion, in that Muni also has a share. Muni has no share in the Himsa. If householder has intent of himsa then it is Ashubha only. Pooja and Installation of idol etc. are means for Himsa, so how should householder prevent that? Siddhant tells that those deeds which cause limited pap and more of punya , such activities are suitable for householders. The householder does whatever he deems beneficial. With small investment if he gains more, then he engages. But with Munis such attitude is not there. For them these are all uncalled for.

Gatha 406: If the dharma of Yati (muni) be engaging in Himsa with the nimitta of deva and guru then the words of Jinendra Bhagwan that ‘ Dharma is devoid of Himsa’  be proved to be false.

Meaning: Bhagwan has told the dharma to be free of Himsa. Hence Muni do not engage in Himsa for the purpose of Deva or Guru also. The words of Shwetambers who tell so, are false.

Continued…..