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…..