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…..