Atmanushasan ( Discipline of Soul) - 03

 

Saints who have renounced Himsa etc. are existent even presently

Such renunciation of violence etc. is not seen in the present, such practitioners appear to be impossible to have existed, hence  stories of such hermits of the past is just  heard (not seen) – to the people putting such argument, it is replied as follows:

Shloka 33: Disciples treading the paths of timeless great Munis are seen even at present. Those great people are owners of the earth like the Kulachal mountain. Just as mountain adopts the earth but remains detached towards it, in the same way the saintly people support jivas residing on  the earth but they remain detached towards them. Just as ocean is mine of pearls etc. jewels but it is free of desire of wealth, in the same way the saintly people also are like mine of samyak darshan etc. form jewels and do not have desires of wealth etc. And how are those saints ? They are untouched like the sky which being largest provides the residences for all worldly jivas. Just as sky is not touched by any substance and provides space to all jivas of the world for residing, in the same way the saints are not touched with any other bhavas and with their greatness they are means for removing other’s miseries.

Meaning: At the time this Granth was created, there were very few Jivas remaining who were practitioners of Muni dharma and most of the Jivas had adopted laziness. Therefore this argument is raised that Muni dharma is very difficult to practice and only stories of its practice in fourth period of time are heard, in present times no such practitioners are seen. To them it is replied that even in present times, practitioners of Muni dharma are directly seen. Why do you strengthen laziness by implying absence of dharma? In any time or place, even if dharmatmas are less or non existent, the form of dharma should be accepted to be the way it is.

Foolish tendency of worldly jivas

Unfamiliar with the path traversed by the saintly people, this lok without knowing the form of the world, indulges in different activities- this is described next:

Shloka 34: Under influence of moha in which bits of happiness are imagined- with desire of such kingly post, the father cheats the son and son cheats the father. Oh! It is great wonder that foolish people do not see the yama who always takes away the body residing  within his jaws  of the form of birth and death.

Meaning: Just as an animal trapped within the jaws of a lion, does not think of the lion who is going to eat his body but tries to play then it gives rise to great wonder. In the same way , in spite of being trapped in the jaws of Yamraj, close to its death this Lok does not think of the remaining moments  of life left and instead makes efforts for attainment of kingdom etc. – this is subject of great wonder. Hence abandoning such stupidity, contemplating of Yama, one should renounce the desire for sensory subjects.

Description of wretchedness of people blinded with sensory subjects

Enticed by the sensory subjects why do Jivas  indulge in criminal acts like killing son etc.? This reason is explained next:

Shloka 35: Whose Samyak Gyan form eyes are blinded by sensory subjects, he is blindest amongst the blinds; since the one who is blind cannot see with the eyes, but the one blinded by sensory subjects, cannot know by any of the senses.

Meaning: The blind person may not be able to see with the eyes, but the mental thinking and hearing etc. form knowledge remains present. But the one blinded by sensory desires, cannot know by any of the senses. Although the person suffering from sensory desires has capability of seeing with eyes, thinking with mind, sensing the bhava, hearing the teaching etc.; even then blinded by the sensory desires he does not care for anyone. Therefore while being blind is not good, being blinded with sensory desires is much worst.

Futility of sensory desires

It is told now that you indulge in efforts for fulfilment for sensory desires to some extent; however the sensory desires are experienced by all Jivas, but who has attained fulfilment of the desires substances in the mind ?  No one:

Shloka 36:  O Jiva ! The desire form pit within  each jiva is so deep that treasures of all the three loks are like an Anu against it. If all the treasures of the three loks are made available to a Jiva, even then his thirst would not be satiated, then with division who will get how much of the treasure (that all are satisfied). Therefore your desire for sensory subjects is meaningless.

Meaning: Treasures of the three loks are limited and each jiva has a desire form pit, so deep that all the treasures of three lok are like an Anu against it. So even one jiva’s desires cannot be fulfilled. Therefore the desires of sensory subjects is futile.

Motivation for accumulation of punya

The Muniraj practices for collection of great punya relinquishing the sensory pleasures. The desires for sensory pleasures result in acquisition of new bodies in different births again and again, hence those engaged in benefaction of soul, think and engage in activities of the soul. In the Lok the most powerful influence is the fruition of punya. This is told next:

Shloka 37: This jiva acquires long life, Lakshmi, beautiful body etc. in Deva-Manushya form different births on account of accumulated punya of past births. Those who have earned Punya, they have all favourable conditions. If the previously acquired punya does not exist, then even with lot of efforts and hardships, nothing favourable is attained. Therefore sensible people with careful thoughts make little efforts towards activities pertaining to present birth and continuously make considerable efforts towards activities pertaining to future birth with great affinity.

Meaning: Those who have accumulated special punya in previous births by means of compassions, charity, tapa etc., they only are benefitted with long life, beautiful body etc.. Those who have not earned punya earlier, in spite of making lot of efforts and undergoing hardships, they do not gain anything- with such thoughts the sensible people take little interest in activities pertaining to present birth and undertake lots of efforts with pleasure to improve the future births.

The Taste of sensory subjects is quite bitter

Here someone enquires that in the present birth, the subjects of enjoyments have been obtained due to previously acquired punya then why should we make little efforts in their enjoyments? (why not enjoy them fully ?) This is answered:

Shloka 38: Suffering with whose thirst, for their enjoyments only, you soiled your nectar form greatness and being obedient to the senses who are servant of the mind, you engaged in  them. What is the taste of those sensory subjects which are bitter like poison? Just as a person suffering with fever experiences the taste of things differently, in the same way, in spite of being intelligent, on account of sensory desires, with the spirit of raga, you taste those sensory subjects conversely. ( i.e. even the bitter taste is felt as sweet)- this is quite sad state of affairs.

Meaning: Just as the person suffering from fever tastes the things conversely, in the same way due to raga form fever you taste things conversely. What is the taste in these bitter poison form sensory subjects? But to you these appear to be tasty and enjoyable. Suffering from sensory desires you have soiled even the nectar form greatness of your own, since those who are desirous of sensory subjects, they lose their greatness.

The Ghastly nature of thirst

On account of sensory desires your mind is not free from any subject. Whatever substances are remaining, they are remaining because of your lack of capability of devouring them but from aspect of bhavas you have devoured all- this is explained next:

Shloka  39: With lack of detachment you desire to own all the wealth of the world, hence from aspect of bhavas you have not relinquished anything. Just as Rahu wishes to swallow sun and moon but is not able to do so, hence they survive. In the same way whatever is left in your mouth, that is left because of lack of your capability to consume it.

Meaning: This Jiva is so obsessed with sensory desires and thirst that if all the riches and all the sensory subjects of the world were made available to him, even then his thirst would not be satiated. Just as Rahu could not swallow sun-moon and hence they survived, in the same way whatever material has survived is due to lack of his capability of  consumption.

Inspiration for renunciation of possessions

With favourable destiny your mind has turned compassionate and with desire for Moksha you wish to take leave of violence, hence from childhood itself you should abandon all possessions- this is told next:

Shloka 40: O Bhavya! On account of fruition of some punya, with eternal enjoyment of Chakravarthy state which is the supreme state of the world, in the past several big kings have attained the permanent Nirvana state. Hence realising the renunciation of  all possessions only to be the cause for Nirvana state, abandoning all possessions , you accept Muni state in young age itself. There is nothing superior than  accepting celibacy in young age. These possessions are worthy of renunciations only. Those who enjoyed Chakravarthy state, they also relinquished it and then only they attained salvation. Those who do not rule kingdom and remain celibate, there is none superior to them. If you think that firstly I would accept possessions and then relinquish them then  don’t commit the worldly laughable folly of picking up the laddu from the mud.

Meaning: A beggar was asking form alms. Someone put a laddu in his bowl. Due to accidental stumble that laddu fell down in the mud, then he picked it up and put it back in the bowl. Witnessing this someone told “ this is very bad, you should not have picked up soiled laddu” . Then He told” keep quiet. I will wash it as home and then throw it.” Then everyone laughed,” when you do not wish to eat it and want to throw it , then why put it in your bowl in the first place? You could have left it there itself?” Just as that beggar became a subject of laughter, in the same way you say that I shall enjoy the possessions and then renounce them. But this wealth is like  the laddu lying in mud. It is not worthy of possession. When you wish to renounce it then why accept it in the first place ? Those Chakravarthy etc. who enjoyed the kingdom etc. first renounced them and then only attained salvation. Hence if you abandon it in young age itself then it would be the best. If someone is soiled with mud then by washing he becomes clean. But the one who does not get soiled with mud is the best. The one who gets soiled with mud and then washes  is a subject of laughter only. 

Inspiration for renunciation of House holder  Ashram (state)

The practitioner of Nirvana Lakshmi is Nirgranth Muni only. In house holder state the Nirvana cannot be practiced – this is strongly established now:

Shloka 41: This house holder state can never be benedictory for the jiva. Just as a drunkard carries out different kinds of drunken activities, in the same way this householder state drives the wise people into different roles. Sometime the Jiva engages in dharma with Samayik, Pratikraman, Proshadhopavas etc. ; sometimes engages in pap with women etc. and sometimes with pooja, prabhavana, pilgrimages, temple construction etc. he engages in both punya-pap together. Therefore this householder state is like a blind weaving rope or elephant bathing type of activities of mad people.

Meaning: This householder state is not beneficial to Jivas. These are activities of drunkard. Sometimes with compassion form Samayik, Proshadh etc. he engages in dharma. Sometimes he engages with women, or with adornment etc. accumulates pap. Sometimes with pooja,  sthapana, pilgrimage, temple construction etc. he accumulates pap-punya both. Therefore this house holder state is worthy of renunciation and is not benedictory. The blind person weaves rope from one end and from other end it keeps getting unravelled. The elephant after taking bath sprays dust on his head hence these are activities like those of a drunkard.

Description of the unnecessary miseries  experienced in householder state

The one practitioner of permanent Moksha form wealth only is called blessed. This house holder state is not means for permanent wealth hence it is not beneficial to Jivas. In this householder state weapons, writing, agriculture, business etc. all are means for miseries. None of them is cause for happiness- this is reinforced  next:

Shloka 42: O Jiva! Since eternal times you have suffered unnecessarily in householder state for deriving happiness, but there is no pleasure in it. You sow seeds by ploughing in the land, with weapons you serve the king, with writing you serve rich people, for business you wander in the forest and oceans. Due to ignorance you have tolerated these for eternal times. Oh! All your efforts are like trying to get oil from sand and hoping to stay alive after consuming poison. O Jiva! By subsiding desire form planet, you shall attain peace and not by thirst- not knowing this being ignorant you unnecessarily engage in hardships.

Meaning: In house holder state the activities of weapons, writing, agriculture, business all are painful and there is no happiness in them. The miseries of agriculture are directly witnessed, staying in inferior villages, engaging in unbecoming activities, being humiliated, fear of own and other people etc. form miseries are always there. Soldier serves king for livelihood which is also quite painful.

For livelihood one has to stake his life itself. Businessman travel by ship on the ocean and sometimes the ship sinks and then one has to wander around- these miseries are endless. The loss-profit always causes perturbation. The writers are always unhappy since they are dependent upon others for livelihood. You wish to derive pleasure out of them , then it is like trying to draw oil from sand or survive after consuming poison. Now discard this converse wisdom. You are suffering due to unfavourable planet of the form of hope. Hence you have never been happy. Now with elimination of effect of this planet only you shall he happy- you never realised this and hence you have wandered in different births.

The efforts of a person ignited with hope form fire

The means to happiness is contentment. In the Shastras several places it is preached for abandonment of desires, but this jiva engages conversely without realising it- this is told next:

Shloka 43: Ignited with hope form fire and believing gold -women etc. things to be definitely beneficial, one tries to occupy the shadow of bamboos to attain some coolness from heat. However this effort is meaningless since it does not eliminate the heat of the sun.

Meaning: The shadow of bamboos does not destroy heat, conversely it is dangerous. If the bamboos ignite upon friction then the one sitting there shall be reduced to ashes. The shoots of bamboo can hurt also.

In the same way the one engaged in sensory pleasures in this birth remains miserable for their accumulation, their enjoyments or lack of them. He is restless due to thirst of desires and remains miserable. In other births he suffers in Narak or Nigod. Hence these enjoyments are never beneficial.

The worldly Jiva with ignorance and ignited with hope form fire is obsessed with gold, women etc. for pleasures. But there is not even an iota of pleasure in them. They are painful in birth after birth. This world is meaningless and there is no happiness there. The delusion of this world is like shadow of bamboos which is not worthy of occupying and hence should be renounced.

Objective is not served without fruition of Punya

By force of destiny even if some bit of  happiness is attained then also it is not stationary- this is explained with example next:

Shloka 44: The force of destiny is unpredictable and painful. This thirst can never be satiated. Some person started digging well with the hope of getting water. While digging he got rock but he continued digging till the nether world. With lot of difficulty he got some water which was stinking, salty and full of insects. That too dried up soon. Therefore what is the use of such purushartha?

Meaning: Someone believes that I shall achieve the objective with efforts, but without fruition of punya, the objective is not achieved. Same is explained with example- Some thirsty person started digging ground with the hope of getting water but instead he found rock. Still with lot of difficulties he continued digging till the nether world. There he got some water which was very salty, stinking and full of insects. Even that water dried up soon. Hence it establishes that effort does not mean anything. The force of destiny is stronger.

Wealth earned with Honesty never enhances

Some one says that I shall earn money with fair play and after accumulation I shall enjoy it- He is addressed next:

Shloka 45: Just as with pure water the ocean never overflows, in the same way O Jiva! Money acquired through fair means of gentlemen never enhances.

Meaning: Improper conduct is always condemnable. But wealth earned through proper conduct also does not enhance greatly. Just as with pure water the ocean never gets filled. Hence renouncing the desire of wealth acquired with fair play also, one has to be always possessionless.

Forms of Dharma, Happiness, Knowledge and Gati

Someone believes that whether wealth enhances or not, but this householder state is the means for dharma, happiness, knowledge and good gati; he is explained in next shloka:

Shloka 46: Dharma is where Adharma is absent; happiness is where unhappiness is absent; knowledge is where ignorance does not exist; Gati is that only where next Gati does not exist.

Meaning: Where even an iota of violence etc. form pap are present, there is no dharma. Where misery form unhappiness is present, there is no happiness. Where ignorance in form of doubts is present, there is no knowledge. Where one has to return after departure i.e. birth-death are there, that is not Gati.

Inspiration for Dharma Practice abandoning wealth acquisition

Indestructible happiness etc. are difficult to attain while wealth acquisition is easily possible hence one has to earn money only- those who argue thus are persuaded next:

Shloka 47: O greedy of sensory pleasures! Thoughtless !! In this Lok for earning wealth you make efforts again and again by means of weapons, writing, agriculture, business etc. with difficulty, if you make such efforts for the Par-lok then you shall not have to undergo misery of birth and death. Hence abandoning wealth acquisition you practice dharma.

Meaning: Thoughtless people greedy for sensory pleasures make efforts again and again by means of agriculture etc. for earning wealth. The compassionate Guru preaches to Bhavya Jivas- “ Oh! You take the trouble for earning wealth again and again , if the same effort you make for the Par-Lok even once then you shall not undergo misery of birth-death again i.e. you shall go across the ocean of rebirths.

Inspiration for renunciation of spirit of desirable-undesirable in external objects

Shloka 48: O Jiva! Without knowing the real nature of things you imagine ‘ this is desirable, this is undesirable’  with such attitude you desire external objects and waste your time unnecessarily. Before this cruel time upon fruition turns you to ashes with its bright flames within its fearsome mouth, renouncing internal raga-dwesha you attain supreme blissful  state.

Meaning: Those who do not know the nature of reality, they believe kingdom, wife, wealth to be good and unhappiness, poverty, diseases to be bad. With such concept of desirable-undesirable,  they spend their time unnecessarily being greedy towards external things ( waste their manushya birth ). Hence shri guru persuades the bhavya jivas – “ O Bhavya! Abandon imagination of desirable- undesirable towards external objects wasting your time. Before you are consumed by the fire of time and turned to ashes, discarding raga-dwesha attain peaceful state in your inner self. The imagination of good-bad in other objects is a delusion.”

Suggestion  for crossing the hope form river

The hope form river sweeps you away and puts you into ocean of birth-death. Hence you make efforts to cross this river- this is suggested next:

Shloka 49: O friend! Desirous of external objects, flowing in the river of hope since eternal times, taking infinite births, you have come a long distance. Do you not know that to cross this river of hope, there is no other means other than knowledge of soul ? You yourself are capable of crossing it; hence being independent immediately you swim across the river of hope and cross it , other wise flowing in this river you shall sink in the ocean of rebirths. The ocean of rebirths is extremely fearsome of the form of huge mouth of crocodile form kaal which results in painful end.

Meaning: In this river of hope with desire of enjoyments, you have been flowing since eternal times. With knowledge of soul only you can go across this river and there is no other means. With knowledge only the hope is eliminated. Hence give up dependence and become independent soon. Go cross the rive of hope otherwise you shall drown in the ocean of the world. In this worldly ocean very powerful kaal form crocodile stays with continuously open mouth. Its huge mouth is quite fearsome which swallows the entire world. Hence if you wish to avoid kaal and do not wish to drown in the ocean of rebirths, then go across the river of hope.

Continued…..

Atmanushasan (Discipline of soul)….02

 

Preachment for engaging in simple practices

The worshiper of Samyaktva is told the forms of worship and his fears are dispelled :

Shloka 16:  You are ignorant like a child in realising the losses-gains of beneficial-harmful  on account of great disease of the form of Mithyatva, hence this simple activity is recommended for you.

Meaning: O disciple! Just as a sick child not realising his own good or bad is treated by means of gentleness ; in the same way we preach you to make efforts for dharma gently since you are like the ignorant child who does not know his good or bad and is afflicted with Mithyatva form disease.

Here the purport is that if someone is strong,  and  he is desirous of attaining benefits and destruction of harms then the one with long Ayu can afford to do harsh practices. But if someone does not have all these three qualities then he is told what best he can do. In the same way, the one having faith and desirous of attaining Moksha and elimination of bondage, then he can carry out harsh practices of dharma. But you do not have these three qualities, hence the means which are possible for you, those gentle means of Samyaktva etc. are being told to you.

Inspiration for accepting Anu Vrita

Now Acharya describes the simple Anu Vrita form conduct for the practitioner of conduct:

Shloka 17: You have become weak due to strong thirst generated by the Moha form fever  caused by the diet of sensual desires form poisonous food, hence it is beneficial  for you to partake liquid diet etc. progressively.

Meaning: Just as someone becomes very thirsty due fever caused by consumption of adverse food and he becomes very weak, then it is beneficial for him to progressively take a liquid diet. If he partakes heavy food then it would not be digested and the sickness would be worsened. In the same way O disciple! On account of moha generated by sensual desires , you have thirst for other substances which has resulted in weakening of the power of your soul, hence it is beneficial for you to progressively practice Anu Vrita only. If you accept Muni hood and are not able to practice it , then your worldly existence would be enhanced only. Here the message is that so long as there are ragas manifesting internally, till then progressively make efforts for enhancement of Dharma slowly.

Preachment to all jivas of the world for practicing dharma

Who should undertake the Aradhana of Charitra – this is answered below:

Shloka 18: O Jiva! Whether you are happy in the world or unhappy, it is advisable for you to undertake dharma. Those who are happy should undertake for enhancement of happiness and those who are unhappy should undertake dharma  for destruction of unhappiness.

Meaning: The one who is rich, should also earn more and the one who is in debt should also earn money. If the rich earns more, the wealth would grow and if the debtor earns money then the debt would be eliminated. In the same way those who are happy with the fruition of punya, they should undertake dharma to enhance happiness and those who are unhappy with the fruition of pap should undertake dharma for elimination of his miseries. Therefore in all states the practice of dharma is the best- this is the message.

Inspiration for protecting dharma even while enjoying sensual pleasures

Sensual pleasures are also result of dharma, hence people should enjoy sensual pleasures protecting the dharma, this is told next:

Shloka 19: The pleasures of all sensory subjects are fruits of Samyaktva and Sanyam form trees from the garden of dharma. Hence protecting those trees by whichever means, you enjoy their fruits.

Meaning: Just as a wise person protects the trees giving good quality fruits in the garden and enjoys those fruits; in the same way O disciple! The parts of dharma which result in happiness, you protect those parts of dharma and enjoy the happiness resultant due to the same. By doing so, the happiness would not be lost i.e. it would continue to be available.

Negation of the fear of interruption of happiness with practice of dharma

On practicing dharma for the attainment of sensory pleasures, they get eliminated – with such doubt you should not be alienated from dharma- this is argued next: 

Shloka 20: Dharma is means for happiness and the means can never be opponent of its result, hence with the fear of discontinuity of happiness, do not be averse to dharma.

Meaning: It is famous in the world that means for  a result can never be opponent or destroyer  of the result. Here happiness is the result and dharma is the means. Then how can dharma destroy the happiness? Since happiness is result of dharma then how can dharma destroy its result? Therefore do not disrespect dharma with such fears that practice of dharma would cause interference with my pleasures.   The means enhances the result, hence practice of dharma would only result in enhancement of pleasures. With such conviction being  affectionate towards dharma is ideal.

Inspiration for protection of dharma with example of farmer

The same is strengthened in the next sutra:

Shloka 21: Just as the farmer protects the seeds which are used to grow the grains, in the same way the dharma which has resulted in acquisition of wealth-happiness form fruits for the jiva, should be practiced while enjoying those fruits.

Meaning: Just as seeds only are the means for generation of grains; without sowing the seeds, in spite of hard labour, the crop does not grow. Hence the wise farmer knows “ these seeds gave me good crop, and protecting these seeds would yield me good crop in future also, hence I should enjoy the crop by protecting the seed”. In the same way the happiness is attained by practice of dharma and without practice of dharma, in spite of several efforts, happiness cannot be attained. O disciple! You are wise, hence think- “ I have attained happiness as a result of dharma hence practice of dharma presently also would yield me happiness in future, therefore keeping the dharma protected, I should enjoy the happiness.” Considering this, protecting the dharma, one should enjoy the pleasures caused by fruition of punya.

The fruits of dharma are attained without asking

What kind of fruits are attained by dharma is answered in next sutra:

Shloka 22: The fruits of Kalpa Vriksha are obtained by requesting in suitable words and the fruits of Chintamani jewel is also obtained by suitable mental request, but the fruits of dharma are amazing which  do not require any request mentally or orally.

Meaning: In the world the Kalpa Vriksha and Chintamani jewel are said to be great beneficiary but they also give the fruits upon oral or mental request in the form of specific sensory objects. But dharma gives amazing Moksha form fruit which is beyond words and mind. Hence one should remain engaged in practice of dharma knowing it to be superior to Kalpa Vriksha and Chintamani jewel also.

Generation of punya and Pap are due to manifestations of the soul only

How such dharma is produced? This is replied next:

Shloka 23: The wise ones definitely call the bhava (manifestations) of the soul only to be the means for punya-pap, hence one should accumulate punya and destroy pap properly.

Meaning: Some people believe that practice of dharma is not possible without capability of the body or the wealth or some other assistance. But this is illusion. You do not negate the preachment by blaming others. Listen! Cause for punya and pap are manifestations only since others do not produce punya-pap for you, with own manifestations the punya-pap are produced. Hence giving up ashubha bhavas destroy the pap and engaging in Shubha bhavas accumulate the punya.

Condemnation of those who do not accumulate dharma

Those jivas who enjoy the sensory pleasures without accumulating dharma, they are condemned next:

Shloka 24: Those Jivas who under the influence of Moha or delusion enjoy the sensory pleasures destroying dharma, those sinners uproot the tree for gathering fruits.

Meaning: Just as some sinner wishes to eat fruits and for that purpose with evil bhavas he uproots the tree and gathers the fruits available; in the same way the deluded jiva wishes happiness only but with evil wisdom he destroys the dharma and just enjoys the happiness currently under fruition only.

Here it should be understood that whether the tree is uprooted or saved, the fruits are gained whatever are available, but with uprooting of tree the fruits would not be available in future . Fruits in future can be enjoyed only by protecting the tree, in the same way whether dharma is saved or destroyed, the happiness would be enjoyed to whatever extent the punya is under fruition. With destruction of dharma the happiness in future would not be available.

Q: What is enjoyment of happiness with destruction or protection of dharma?

A: Even in context of dharma engaging in pap activities and keeping pap form bhavas, engaging in unfair pap form activities, desiring sensual objects more than what is available, having strong passionate bhavas – etc. with such attitude is enjoying sensory pleasures with destruction of dharma.

In the context of dharma  practicing dharma and not carrying out unfair acts, remaining satisfied with available sensory objects, not having passions- etc. such attitude is enjoying sensory pleasures with retention of dharma.

Where there are no passions and the sensory subjects are renounced, the jiva remains unperturbed even with attainment of unhappy situations- these are real enjoyment of happiness with retention of real dharma.

Practice of dharma is possible even while enjoying sensual pleasures

Here the argument is that while enjoying sensory pleasures practicing of dharma is not feasible, hence such preachment should not be made. This is answered below:

Shloka 25: The dharma which can be attained by means of mind, speech, body with the aspects of  doing, getting done, concurring with the act in every possible way, then why should it not be accumulated?

Meaning: If dharma were only of one type then renunciation of all sensory subjects would only have implied as dharma; however when all sensory subjects cannot be renounced , then with different ways, dharma should be accumulated in parts.

Just as with different ways the money is accumulated by means of business, in the same way with different means the dharma should be accumulated. Dharma is accumulated in nine possible ways. Doing dharma with mind, getting it done and concurring with the act of dharma; doing dharma with words, getting done and concurrence; doing dharma with body, getting done and concurrence.

Dharma has several parts , out of them whatever is possible, that dharma should be carried out. Even one part should be attempted to whatever extent possible. In this way the dharma is accumulated in different ways. You wish to remain lazy in dharma activities  by telling the difficulties but just as lazy person attains miseries by becoming poor, in the same way you shall  attain miseries of narak etc. with lack of punya. Hence it is advisable to accumulate dharma only.

Fruits of Dharma

What is the benefit with the presence or absence  of  dharma within the minds of Jivas is answered below:

Shloka 26: O disciple! You observe, so long as dharma is present in the mind, till then this jiva does not harm even the one harming him. In the absence of dharma from the mind, the tendency to harm is seen even between father and son. Therefore it is obvious that the safety of the world remains with dharma.

Meaning: With the spirit of dharma no one kills anyone and in the absence of spirit of dharma, people kill each other. The powerful kills the weaker and even more powerful kills him. In this manner the entire lok may get destroyed but lok has tendency of dharma naturally. Therefore Jivas have the tendency of protection of each other also. Tiryanch etc. also are not seen to be killing smaller jivas unnecessarily. Hence dharma only is the protector of  Lok. The dharma which is protector of the Lok, why should it not be protector of its practitioner? Hence one should practice dharma knowing it to be own protector.

Harming dharma results in Pap

A question is asked that the jivas enjoying sensual pleasures accumulate pap, hence how can they accrue  dharma? This is answered as follows:

Shloka 27: Just as sweet food does not cause indigestion, only by exceeding quantity it leads to indigestion; in the same way enjoyment of pleasures is not pap. By engaging in activities harmful to happiness causing dharma, one accrues pap.

Meaning: Just as sweet food is not cause for indigestion, eating more food out of indulgence is cause for indigestion. In  the same way the enjoyments of sensory pleasures are not cause for pap. Strong indulgence in passions causing damage to dharma is the cause for pap. Indra etc. devas, jivas of bhog bhoomi or tirthankara etc. have availability of sensory objects and they enjoy them also; but they do not accrue pap bondage which leads to narak etc. The Tandul Matsya etc. on account of severe infatuation, Parvat (name of a king) etc. due to Mithyatva etc.  on account of damage to dharma without enjoying the sensory subjects much, accrued bondage of pap leading to narak etc. Hence I cannot give up sensory subjects; and without giving up sensory enjoyments the dharma cannot be practiced- with such doubts one should not show disinterest in dharma.

Q: If it is so then why Muni state is accepted relinquishing the sensory subjects.

A: The avoidance of pap, cause for bondage of narak, tiryanch etc. gatis , can be carried out  even in householder state by practicing dharma. However this dharma (muni hood) practice is means for swarga etc. and traditionally means for Moksha. Therefore those jivas who wish to directly attain Moksha by enhancement of dharma, they accept Muni hood relinquishing all sensory subjects.

Activities of hunting etc. are directly means for miseries

Here someone argues that hunting etc. violent activities are also famous as means for pleasure just like dharma. Just as dharma generates happiness, the same way hunting etc. activities also cause happiness. Hence why do you call indulgence harmful to dharma as means for pap? After all the means for pap cannot be means for happiness, then why hunting etc.  result in happiness? This apprehension is dispelled  next:

Shloka 28: These hunting etc. activities are directly cause for miseries and are carried out by Papi jivas. In future they would result in great sufferings of Narak etc. In spite of that, you contemplate of pleasures by such means in your mind, but why do you not contemplate of dharma activities in the same way? How are those dharma activities? Those who have availability of sensory pleasures, such intelligent wealthy persons indulge in them which are beneficial for this lok as well as the next lok.

Meaning: You believe hunting etc. activities to be means for pleasure. But in them also misery, sorrow and specific restlessness is experienced, hence they are directly means for unhappiness. You enjoy those activities hence in your belief they are acts of pleasure. When the means for miseries appear to be means for happiness in your belief, then the real means for happiness which result in lack of misery, sorrow and restlessness, such dharma activities, if you treat them as pleasure then why would they not be means for happiness? If you think that hunting etc. activities are carried out by hedonistic people while dharma activities are carried out by Yogis then it is not so. Hunting etc. are indulged in by Papi people only and dharma activities are carried out by Chakravarthy etc. who are great hedonistic people. The suffering which leads to happiness in future should be accepted as pleasure only. The hunting etc.  are means for suffering in narak etc. Dharma is means for swarga and Moksha pleasures hence relinquishing hunting etc. one should adopt dharma only for happiness.

Indulgence in hunting is extreme cruelty

In the next sutra the extreme cruelty of jivas is described who are indulgent in hunting etc. :

Shloka 29: Which is an idol of fear ( fear is present on the face), who do not have any protector, who are flawless, only body is their wealth and  grass is entangled in their teeth (whose diet is grass only),  what can be said about the cruelty of such people who kill such helpless deer also.

Meaning: In the world, the king etc. capable people do not kill fearful public, instead they protect them . Those who do not have any protector, they do not kill them, the orphans are protected only. Those who have not committed any theft etc. faults, they are not killed, the gentlemen are served only; those who are poor are also not killed and poor are assisted. Those whose teeth are entangled with grass ( who pathetically survives eating grass), they are not killed, they are given shelter and made fearless. The women are not killed since the brave people do not kill women. In spite of this the hunters kill deer then what type of compassion would they have ? Therefore hunters should be known to be extremely cruel and Papi.

Inspiration for renunciation of untruth and stealing

After fortifying with  renouncement of  Himsa, to produce fortification by renunciation of  lies and theft the next shloka is stated:

Shloka 30: O Bhavya! Renounce pap activities pertaining to devilry, conning, theft, untruth and killing etc. and earn benefits pertaining to both this lok and next. With objectives of dharma, wealth, fame, pleasure and punya carry out this act. Thus we motivate you.

Meaning: The activities implied in lies and theft- such devilry, conning, stealing, untruth etc. form highly pap form activities which should be renounced. Their renunciation is beneficial in this lok and next lok since with their renunciation Anu Vrita and Maha Vrita dharma are practiced. In the world it becomes cause for trust hence means for livelihood and wealth. The renunciation of anti social activities is cause for fame, elimination of restlessness and means for pleasure. This results in bondage of sata vedaniya etc. form punya. Hence O Bhavya! Realising their renunciation in this lok and next lok as beneficial, do carry out this act.

Even calamities are not miserable for those with Punya

Even the practitioners of Vritas also  sometimes commit acts of  violence or lies etc. form Pap to protect themselves from calamities or miseries – this argument is replied next:

Shloka 31: O Bhavya! You engage in punya, since for the people who do punya, even incomparable calamities also do not hurt them. Just as the sun which heats the whole world, provides lotus flowers strength to bloom, in the same way these calamities become means for your greatness.

Meaning: Although calamities are cause for miseries, even then they are not capable of hurting the virtuous people. Just as sun causes heat for others, but makes lotus flowers bloom; in the same way those who are afflicted with fruition of pap, for them the calamities are painful, however  for those having fruition of punya, these become means for greatness- this is practically seen. The disturbance which causes miseries to all the people, results in benefit of wealth etc. to those for whom punya is fructifying. Therefore the Dharmatma people do not commit Himsa etc. form pap abandoning the dharma, in spite of calamities.

Even Purushartha is effective without fruition of Punya

The salvation from calamities is by destruction of the enemies  with Purushartha (efforts) only, hence punya does not serve any purpose – such doubt is answered in next shloka:

Shloka 32: Whose minister is Vrihaspati, vajra is his weapon, Devas are his soldiers, swarga is his fort, Hari i.e. Ishwara is his assistant, Airawat elephant is his transport- such amazingly powerful Indra also lost the war against others. This establishes that destiny only can provide shelter and purushartha is helpless, shame on it.

Meaning : Here the dictum that purushartha can remove miseries, therefore one should do purushartha only is negated by telling jivas that Purushartha is fruitless. Punya form destiny only can help and with its presence the purushartha becomes successful. Here an example is quoted from literature of Vaishnava faith that Indra king of devas, in spite of being very powerful lost to demons in the war. Hence knowing the purushartha to be helpless and realising punya karmas only to be helpful, one should make efforts for accumulation of punya.

Continued…..

Atmanushasan ( Discipline of Soul) - 01

 

Preface

Atmanushasan has been authored by Acharya Gunabhadra around 900 A.D. Acharya Gunabhadra is none other than the disciple of JinaSenacharya who wrote Adipurana but could not complete it and died in between. Acharya Gunabhadra, his disciple completed it by writing 1620 shlokas of Adipaurana and 8000 shlokas of Uttar Purana. Subsequently he wrote Atmanushasan which contains 270 shlokas. Basically this granth encourages the jivas to follow the path of soul upliftment by describing the nature of sensory pleasures and the  sufferings they cause.  In this granth the shlokas are not divided into any chapters. Each has its own heading of subject. In that sense this granth is like the colourful flowers of a spiritual garden with each having its own importance. Several subjects have been taken up which all tend to inspire detachment and practice contemplation of soul. For this reason only, these shlokas are quoted quite profusely in different shastras.

The Sanskrit commentary of this granth was written by Acharya Prabhachandra who was none other than the author of commentary on Ratnakarand Shravakachar. Subsequent Hindi commentary was written by Pandit Todarmal ji.

Mangalacharan and vow to author this Granth

Shloka 1: Myself Gunabhadra, author of this Shastra, invoking the Vardhaman Tirthankara Deva or the warrior who is capable of destroying karma form enemies, and stationing all such Arihants in my heart who are  residences of supernatural Lakshmi, I shall narrate the shastra named as Atmanushasan.

In this way recalling his favourite Deva in the form of Mangalacharan the author has declared intention of creating this shastra. How is that Veer Deva? Who is of the nature of the soul, or the residence of supernatural Lakshmi which is a temple. How is he ? Whose pap nature has been destroyed and the indestructible nature has been revealed. In this way the author has justified the Veer name of his favourite Deva to be meaningful by means of these adjectives and his supreme nature is described.

Gunabhadracharya says that this shastra is meant for attainment of Moksha for the Bhavya Jivas. In creating this granth there is no other intention of honour, fame etc. The desire for benefaction of own souls of the Jivas is the objective.

Preachment for destruction of Pap and attainment of happiness

Now the fear of the disciples with respect to the meaning of the shastras is dispelled and in this granth the narration  is as per their objectives only, this is indicated by the sutra below:

Shloka 2: O Atman ! You are extremely scared of the miseries and desire total  happiness hence I too shall preach your desired objective which is the happiness producing  and misery eliminating.

Meaning : Some people disrespect the shastras with the fear that shri guru would preach us some painful exercise and ask us to give up happiness. But don’t disrespect the shastras out of such fear. Your objective is to remove miseries and attain happiness, for that objective only I shall preach the true means.

Inspiration to be fearless even with bitter preachment

Even though  the words of this preachment may appear bitter immediately, even then do not fear them:

Shloka 3: Even though, somehow the preachment of this shastra may appear to be bitter immediately to you, even then do not fear them. This preachment is sweet in the long run. Just as a wise patient does not mind bitter medicine.

Meaning: Just as a wise patient does not fear the bitter medicine knowing that it would lead to sweet result of health and happiness, and takes it with respect. In the same way, you are wise worldly person, even if the preachment of this shastra may appear somewhat unpleasant in some respect, even then knowing that it would result in happiness , do not fear and accept it with respect.

Scarcity of true preachments

Someone may argue that there are several preachers hence why take trouble unnecessarily ? This is answered:

Shloka 4: Those who preach false words and are proud with meaningless greatness- such people and meaninglessly thundering- such clouds are easily seen.  However such people or clouds are rare wherein the  people are engrossed with intellect of dharma and desire to benefit the jivas by elimination of their miseries  and such clouds which are internally wet with rains and are capable of benefiting the world by  production of grains.

Meaning: There are lots of preachers but those with the spirit of dharma  having intent of benefitting the Jivas, such preachers are quite few, hence our effort is not meaningless.

Form of true preacher

What are the qualities of the preacher, this is answered below in next two shlokas:

Shloka 5: The one preaching dharma such leader of the audience should have following qualities-

1. He should be intelligent since witless cannot be orator.

2. he should be knowledgeable of the secrets of all shastras since without proper knowledge of the shastras the real meaning is not understood.

3. He should be knowledgeable of the worldly practices, since without knowledge of worldly traditions, he would act in opposition to them.

4. He should not be ambitious since being ambitious he would like to entertain the listeners and not convey the right meaning.

5. He should be bright and brilliant since without glory his great deed would not appear graceful.

6. He should be having Upasham (subsidence) form manifestations since a person with strong passions would be harmful for everyone and would be a subject of condemnation.

7. He should be knowledgeable of the answers even before questions are asked by the listeners, since by raising question answers himself and resolving them would make the preachment sturdier for the audience.

8. He should have tolerance for withstanding various questions since if he gets angry upon raising questions then listeners would not ask questions then how can their doubts be cleared?

9. He should be having supremacy since the listeners would follow his preachment  when they realise him to be superior.

10. He should be pleasant in nature. How can people follow someone who appears unpleasant?

11. He should be rich with qualities since without qualities the leadership does not appear graceful.

12. He should be speaker with clear and sweet words since without clarity people would not understand him and without sweet words the listeners would not be interested in listening to him.

Meaning: Those with above described qualities only are worthy of preaching shastra.

Shloka 6: The qualities of Guru suitable for preaching others are described below:

1. He should have knowledge of shastras without any doubts.

2. Activities of mind, speech and body should be pure, flawless and appropriate.

3. Should have spirit of preaching others.

4. He should be good practitioner of practices of the Jina Marga.

5. Who is respected by the learned people and who respects great scholarly people.

6. He should not be proud and fearful.

7. he should be knowledgeable of worldly practices.

8. Should be soft natured.

9. Should be desire free.

10. Should be endowed with other qualities of Yatis.

Meaning: Gurus with above described qualities only can benefit right people. Hence it is also our blessing that Guru with such qualities be the preacher. Nobody should have such a preacher Guru who harms people.

Form of true listener

When preacher is such then how should be the audience? This is answered below:

Shloka 7: The disciple worthy of listening to the preachment of dharma should have following qualities-

1. He should be bhavya, since if his destiny is not favourable then his listening would also not be beneficial.

2. He should have thoughts of  type “ where my benefaction lies?” – since without capability of knowing venerable or discardable, why would he listen to preachment ?

3. He should be fearful of miseries since those who do not fear narak etc., why would they listen to shastras preaching renunciation of pap?

4. He should be desirous of happiness since he who desires happiness in future only would listen to shastras which are means for dharma.

5. He should have qualities of intelligence like listening etc. since without them one cannot be a disciple. These are desire for listening, hearing, accepting, retaining, specifically contemplating, concluding with question answers, understanding of objective of right belief.

6. He should be pleasing, charitable having nature of accepting dharma based upon inference, Agam and contemplation; since such dharma only is beneficial to the disciples.

7. He should be free of false stubbornness since those with obstinacy cannot learn.

Meaning : Jiva having the above described qualities only is worthy of dharma preachment and he only is benefitted.

Inspiration for practicing Dharma

Disciple equipped with these qualities should practice dharma following the preachment of Guru-

Shloka 8: “ Pap leads to unhappiness and dharma results in happiness” – this statement is well known in the world and everyone accepts it and tells the same. Hence those desirous of happiness should renounce pap and always practice dharma.

Meaning: Every one says that pap results in miseries and dharma gives happiness, hence if desirous of happiness, abandon pap and engage in dharma.

Inspiration for veneration of Aapt

All jivas adopt dharma for attainment of specific happiness- with such contemplation one should take recourse to right preacher Aapt since the root cause for attainment of happiness is Aapt-

Shloka 9: It is clearly observed that all jivas desire for true happiness immediately. The attainment of happiness can only be by destruction of all karmas, since without destruction of karmas which are deterrent of happiness, how can the happiness be attained? The destruction of those karmas is attained by means of Samyak Charitra, since how can the destruction of karma generated by bad conduct be attained without right conduct? Such Samyak charitra is possible only with Gyan since how can the recognition of right and wrong conduct be carried out without gyan? Such gyan is acquired with Agam since without Agam one cannot differentiate between right and wrong.

Agam is inscribed by revelation i.e. the divine sound which illuminates the nature of a thing, since the creation of Agam is possible based upon following someone. The revelation occurs by means of real preacher Aapt only since without him preachment is not possible. Such Aapt is free of all the flaws. These flaws are raga-dwesha etc., since under influence of raga-dwesha, desire, anger, thirst, sleep etc. form flaws, one cannot give the right preachment. Hence these defects are destroyers of Aapt nature. Therefore the right people should consider very well and then take recourse to the Aapt who is the real benefactor.

Meaning: Those desirous of happiness should firstly decide upon the Aapt and then follow the path preached by him.

The form of Samyak Darshan and its divisions

The Aapt has revealed the path of the form of Samyak darshan- Samyak Gyan- Samyak Charitra- Samyak Tapa – these four Aradhana (prayer) form for the right people. Firstly establishing the form of Aapt now, the Sutra describing the form of Samyak Aradhana is narrated-

Shloka 10: The belief in the soul without erroneous meaning is Samyak Darshan which is the nature of soul. This Samyak darshan is of two kinds namely Nisargaj and Adhigamaj. The one attained without external nimittas of preachment etc. is called Nisargaj Samyak darshan. The one attained by means of preachment etc. external nimittas is called as Adhigamaj Samyak darshan.

Or, otherwise Samyak Darshan is of three types. The one attained by means of Upasham (subsidence) of Darshan Moha is Aupashamik Samyak Darshan. The one attained by means of destruction of Darshan Moha is Kshayik. The one attained with the Kshayopasham (destruction cum subsidence) of Darshan Moha is Kshayopashamik Samyak Darshan.

Or otherwise Samyak darshan is of ten types. ( this will be described later).

That Samyak Darshan is free of twenty five defects of belief, ignorance etc. The ignorance is of three types of the form of world, things and deva. The pride is of eight kinds of the types of caste, family etc. Six types of Anayatan which are not states of Samyaktva. These six  are non-omniscient, state of non omniscient, knowledge of non omniscient, people having knowledge of non omniscience, conduct of non omniscient and people with conduct of non omniscient. Presence of four defects doubt, desire, aversion and ignorance – absence of four qualities protection, re-steadiness in faith, affection and propagation – Samyak darshan is without these eight defects.

In this way without three types of ignorance, six Anayatan , eight pride and eight defects – such twenty five flaws, the faith is right belief.

That faith flourishes with Samveg etc. qualities . The fear of world and being happy in observing dharma and results of dharma is Samveg.

That belief is destroyer of the world and purifier of three types of agyan namely Kumati, Kushruta, Vibhangawadhi. The Gyans which were of the form of Agyan prior to Samyaktva ,  become Gyans after attainment of Samyaktva.

That belief decides upon the form of nine Tattvas i.e. Jiva, Ajiva, Asrava, Bandh, Samvar, Nirjara, Moksha, Punya, Pap or seven tattvas if Punya Pap are included in Asrava.

For the wise disciples climbing the steps of Moksha form temple, that belief is the first step. Jiva never abandons that Moksha temple. After such Samyaktva only other means are used. This Samyaktva is the foremost amongst the four Aradhana. Thus Samyak Darshan is described.

Meaning: In this way knowing the nature and glory of Samyaktva one should adopt it. Just as mud settles  down in the water and water gets purified, in the same way the Aupashamik Samyaktva should be known as pure. Kshayik Samyaktva is absolutely pure like a jewel. The Kshayopashamik Samyaktva should be known as similar to rising sun with some flaws of the nature of raga etc. pertaining to darshan moha.

Ten divisions of Samyaktva in the form of Agya etc.

Now ten types of samyaktva are described below-

Shloka 11: Agya, Marg, Upadesh, Sutra, Beej, Sankshep, Vistar and Artha constitute eight divisions. Further Avagarh and Param Avagarh together add  to make ten divisions.

Meaning: As such Samyaktva is only one type i.e. right belief in venerable, discardable Tattvas. However from the aspect of generation due to Agya (order) etc. it has been divided into eight types. Further on account of its quality dependent upon the gyan, two more divisions Avagarh and Param Avagarh have been added. Thus together ten divisions of Samyaktva exist.

The form of Agya Marga and Upadesh Samyaktva

The form of Agya Samyaktva etc. have been described in three shlokas below:

Shloka 12: O Bhavya ! Without studies of shastra, based upon the order of Veetrag  i.e. upon acceptance of his words alone, the belief generated is Agya Samyaktva.

Without listening to detailed granths, without having internal-external possessions, the faith in benefactory Moksha Marg causing subsidence of Darshan Moha resulting in Samyaktva is described as Marg Samyaktva.

The Samyak Gyan generated upon listening to the preachment of Tirthankara etc. great people in Puranas is called as Upadesh Samyaktva.

Sutra, Beej and Sankshep Samyaktva

Shloka 13: The belief generated upon listening to the sutras of conduct describing the conduct to be followed by Munis is called as Sutra Samyakta. The one who has belief of such nature is called as having proper Sutra Drishti.

The belief generated upon the knowledge of mathematics used in scriptures is called as Beej (seed) Samyaktva. This belief is generated by the subsidence of Darshan Moha. By means of this the knowledge of things is attained. By means of this Gyan the Bhavya Jiva who is student of Karananuyoga develops Beej Drishti. The belief resulting by knowing the substances in brief is known as Sankshep (Brief) Samyaktva. Such jiva is said to have Sankshep Drishti.

The forms of Vistar, Arth, Avagarh and Param Avagarh Samyaktva

Shloka 14: O Bhavya! The interest created by listening to Dwadashang form speech is called as Vistar (detail)Samyaktva. Jiva having such interest is called  as Vistar Drishti.

Without listening to words of Jain shastras, the belief generated due to nimitta of some Arth (meaning) is called as Arth Drishti. The same is known as Arth Samyaktva.

Studies of Jain shastras of the form of Ang and Ang Bahya results in Avagarh (strong) Drishti which is known as Avagarh (strong/deep) Samyaktva.

The faith of the substances known by means of Keval Gyan is called as Param Avagarh (supremely strong/deep) Drishti which is known as Param Avagarh Samyaktva.

Thus ten types of Samyaktva were described.

Meaning: Here ten types of Samyaktva have been described. The faith generated upon listening to words of Veetrag is Agya Samyaktva. The one caused by belief of the Moksha Marg itself is Marg Samyaktva. The faith generated upon listening to Puranas of great people is Upadesh Samyaktva. The belief caused upon listening to conduct of Munis is Sutra Samyaktva. The faith generated on account of Karananuyoga involving mathematics is called as Beej Samyaktva. The belief resulting in briefly listening to the form of things is Sankshep Samykatva. The faith caused by listening to Dwadashang is Vistar Samyaktva. The faith caused by meaning derived from some example is known as Arth Samyaktva. The faith of Shruta Kevali is called as Avagarh Samyaktva. The faith of Keval Gyani is known as Param Avagarh Samyaktva.

Samyak Darshan only results in  reverence of low passions, knowledge of shastras, conduct and tapa

Amongst four types of Aradhana why Samyaktva is worshipped first is answered below:

Shloka 15: The manifestation of soul of the form of Upasham (subsidence) with week passions, the knowledge by means of shastras, conduct by renunciation of paps, practice of tapa by anashan etc. form vows alone – their importance is like that of a heavy stone i.e. not much meaningful. However if these are accompanied with Samyaktva then it is venerable like a great jewel i.e. it gives great benefit and is glorious.

Meaning: Just as stone and jewel belong to same family but on account of lack of brightness the stone does not have much value in spite of being heavy while lightweight jewel is valued quite a lot. In the same way activities accompanied with Mithyatva and Samyaktva belong to same family but due to difference in intent, the activities along with Mithyatva, in spite of being heavy do not have much value while those accompanied with Samyakta, in spite of being light have great value.

Continued……