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….