Now Vyutsarga (renunciation of body)
Tapa is stated:
Gatha
465-466: The Muni who
is smeared with sweat and body waste, who does not seek treatment in spite of
severe sickness, who is detached from body maintenance like washing face etc.,
who is free of desires of food and bed etc., who is immersed in contemplation
of the nature of self, who is impartial towards good or bad persons, who does not have spirit of oneness with the
body, he attains Kayotsarga form tapa.
Meaning: When Muni engages in Kayotsarga tapa, then
discarding all internal and external possessions, being free of all external
food, movement etc. activities, abandoning the attachment towards body, he
immerses self in Shuddhopayoga in the knowledge natured soul without
raga-dwesha. At that moment if some calamity is encountered, if some sickness
is experienced, if someone tortures the body, even then he does not get
perturbed and does not experience raga-dwesha. Thus he practices Kayotsarga
tapa.
Gatha
467: The Muni who is
engaged in maintaining the body, preserving the equipments etc. and busy in
worldly conduct, how can he practice Kayotsarga tapa?
Meaning: The
Muni who is engaged in external worldly pooja, idol installation etc. and Irya
Samiti etc. practices (so as to let people know that he is a Muni); maintenance
of the body with food etc. , special care of equipments, attachment towards
disciples, does not engage is experiencing the soul, nor immerses within it,
even if Kayotsarga is carried out then he completes it with external activities
like standing etc., these do not constitute Kayotsarga tapa. Without Nishchaya,
the external Vyavahara is meaningless.
Gatha
468: The concentration
of self within the substance reflected in the mind in the form of knowledge for
a period of antarmuhurta is defined as Dhyana in Siddhant. It is of two kinds
namely Shubha and ashubha.
Meaning: Dhyana
is in reality the Upayoga of Gyan. The concentration of Upayoga of gyan in the
gyeya substance for an antarmuhurta is called Dhyana which can be of Shubha and
ashubha kinds.
Names and nature of Shubha and ashubha
dhyanas are described:
Gatha
469: Aart dhyana
(painful concentration) and Roudra dhyana (cruel concentration), these two are
Ashubha dhyanas. Dharma dhyana and Shukla Dhyana are both Shubha and more
Shubha respectively. The first Aart dhyana is experienced due to strong
passions and Roudra dhyana represents very strong passions.
Gatha
470: Dharma Dhyana is
experienced with weak Passions and Shukla dhyana occurs when passions are very weak which is experienced by
Maha Muni climbing the shreni. That Shukla Dhyna is also experienced upon elimination
of passions by Shruta Gyani, Upashanta Kashaya, Ksheen Kashaya, Keval Gyani,
Sayog Kevali and Ayogi Jina.
Meaning: In
Dharma Dhyana the Upayoga is concentrated upon the panch paramaeshthi and das
lakshan form dharma (which are explicitly raga form) and the nature of soul,
hence the Kashaya is weak . In Shukla Dhyana the Upayoga is not explicit raga
form but inexperienceable minute raga
form with which one climbs the shreni. The manifestation of soul is pure hence
it is described as Shukla. The Kashaya is extremely low and it may get
eliminated also.
Now Aart Dhyana (painful
concentration) is described:
Gatha
471: The person who
upon encountering a painful situation contemplates that how to get rid of it?
During this condition, he madly carried out different attempts, weeps etc.,
this is described as Aart Dhyana. The one who contemplates upon loss of
enjoyable sensory pleasures that how to
regain them and acts accordingly with misery , that also is called as Aart
Dhyana.
Meaning: Aart
Dhyana is generally manifestation in painful miserable form. Under such misery
no other subject is known. This is of two kinds. In first, upon encountering
the painful situation, he contemplates on means to eliminate them. In second,
upon separation from pleasures, he contemplates on means to regain them. In another
scripture four types are described – contemplation of separation from
favourite, contemplation of unfavourable occurrence, contemplation of
suffering, contemplation of future enjoyments. Here only two are told but they
incorporate all four. In the contemplation of unfavourable occurrence the
consideration of sufferings get included. In the contemplation of separation
from favourite the consideration of future enjoyments gets included. Both these
dhyana are ashubha and cause bondage of Pap, hence they are worthy of
renunciation by Dharmatma people.
Now Roudra Dhyana (cruel
concentration) is described:
Gatha
473: The person who
enjoys carrying out Himsa, engages in untruthful speech and remains immersed
madly in these , he engages in Raudra Dhyana.
Meaning: Who
enjoys killing the jivas, happily takes part in hunting etc., relishes the
sufferings of others, believes himself to be great by speaking lies,
continuously observes the others faults and enjoys criticism, these are two different types of Roudra Dhyana.
Now two more types are stated:
Gatha
474: The person who
has the nature of depriving others of their means of pleasures, protects own
means of pleasures and in these two activities keeps continuously engaged , he
engages in Roudra Dhyana only.
Meaning: Who
is expert in stealing other’s property, enjoys stealing and protects his own
pleasure objects with care and enjoys protecting them, these two constitute
types of Roudra Dhyana. Thus these four types of Roudra Dhyana are encountered
with extreme passions which is great Pap form and cause of extreme pap bondage.
Therefore Dharmatma people shun such dhyana from a distance. All the causes of
worldly disturbances are caused by Roudra Dhyana people since they enjoy
committing pap and do not listen to preachment of dharma. That Agyani is happy
with great Pramad being engaged in Pap.
Now Dharma Dhyana is stated:
Gatha
475: O Bhavya Jivas!
The Aart and Roudra Dhyana both are ashubha. Knowing them to be cause for Pap
and sufferings, abandon them from a distance and respect Dharma Dhyana.
Meaning: Aart
and Roudra Dhyana both are Ashubha and flooded with Pap. The continuity of
miseries is maintained by them . Hence abandoning them, engage in dharma
dhyana, such is the preachment of shri guru.
The form of dharma is stated:
Gatha
476: The nature of a
thing is its dharma. The nature of Jiva is darshan, gyan form consciousness,
hence that is his dharma. Dharma is of ten kinds namely forgiveness etc. The
jewel trio (samyak darshan-gyan-charitra ) is dharma and protection of jivas is
also dharma.
Meaning: From
aspect of non-differentiation the nature of a thing is dharma. The conscious
nature of Jiva is his dharma. From aspect of differentiation the das lakshan
uttam Kshama etc. and jewel trio are dharma. From aspect of Nishchaya, dharma
is protecting own conscious nature without engaging in vibhava form
manifestation. From aspect of Vyavahara preventing other jivas manifesting in
miserable vibhava forms, not killing them etc is dharma.
How dharma dhyana is practiced by
jivas? :
Gatha
477: The Gyani
concentrates upon the dharma in the mind without contemplating of the subjects
of the five senses, has nature of detachment, he practices dharma dhyana.
Meaning: The
form of dhyana is concentration of gyan in a single gyeya (subject) form. The
person who focuses on dharma in mind, during that period he does not sense the
subjects of the senses, thus he engages in dharma dhayana. The root cause is
detachment from worldly bodily enjoyments. Without detachment the mind does not
get focused on dharma.
Gatha
478: The person who
discarding raga-dwesha and getting free of external contemplations, with
patient mind and concentration meditates, that is Shubha dhyana.
Meaning: The
concentration of focused mind without raga-dwesha and consideration about
substances constitutes Shubha dhyana.
Gatha
479: The Sadhu who has
realised the form of own nature, whose sense of oneness with respect to other
substances has been destroyed, who has conquered the senses and manifests in
contemplation of soul, that sadhu is immersed in Shubha dhyana.
Meaning: The
one who has realised the nature of self and does not have attachments towards
other dravyas, who keeps the senses in check , such sadhu contemplating of soul
engages in Shubha dhyana. Others do not have Shubha dhyana.
Gatha
480: Discarding all
other contemplations, concentrating the mind within nature of soul, meditation
with bliss is supreme Dharma Dhyana.
Meaning: Dharma
Dhyana has four divisions, 1. Agya Vichaya 2. Apaya Vichaya 3. Vipak Vichaya 4.
Sansthan Vichay. These are described briefly as follows:
1. Agya Vichaya : In the absence of specialised Gurus and on
account of weak intellect, if one is not able to learn the nature of Jivas etc.
form six dravyas, Panchastikaya, Seven Tattvas and Nine Padarthas by means of
Praman, naya and Nikshep then he should believe that whatever is informed by
Omniscient Veetrag Deva is Praman ( truth). Following such Agya ( dictate)
engaging of the Upayoga in the substances is Agya Vichaya Dharma Dhyan.
2. Apaya Vichaya: Apaya implies
destruction. Contemplation of the means for destruction of karmas,
thinking that Mithyatva is the main cause for prevention of dharma hence
consideration of the means for getting rid of it within self and others is
Apaya Vichaya.
3. Vipak Vichaya: Vipak implies fruition of karmas. Hence
contemplation of the nature of karmas, its fruition etc. is Vipak Vichaya.
4. Sansthan
Vichaya: Contemplation of the form of the Lok
is Sansthan Vichaya.
Dharma Dhyan is also defined in four
other ways namely Padastha, Pindastha Roopastha and Roopatita which are briefed
below:
(i) Padastha
Dhyan – Pada implies collection of letters.
The words which describe the Parameshthi are called as Mantra. Therefore with
those letters contemplation of
Parameshthi is called as Padastha dhyana. It could be in several ways e.g. 35
letters of Namokar Mantra or 16 letters of same in brief, or six, five, four two or one letters
representing the same. All these are Padastha dhyan.
(ii) Pindastha
Dhyan- Pinda implies body. Contemplation of
the Paramatma in human form without body with infinite foursome qualities and
own soul to have the same nature is the
Pindastha dhyana.
(iii) Roopastha
Dhyana- Contemplation of the roopa i.e. form
of Arihant in Samosharan with 64 miracles, with infinite foursome qualities,
worshipped by Indras etc, and the same is the nature of own soul is the roopastha dhyana.
(iv) Roopatita
Dhyana- Contemplation of the nature of
Paramatma without having body, external miracles etc., without all thoughts,
without differentiating between the dhyana and its objective and immersing
within the same is roopatita dhyana. Such dhyana is attained in seventh
gunasthana in climbing the shreni. Between 4th to 7th
gunasthana, accompanied with explicit raga, this dhyana has several divisions.
Now Shukla Dhyana is described in five
Gathas:
Gatha
481: Where well
purified qualities without experience of passions are realised, where the
karmas are subsided and destroyed, where
even the leshya is Shukla, such contemplation is Shukla dhyana.
Meaning: This
is general form of Shukla dhyana. The details are described later.
Now specific divisions are described:
Gatha
482: Upashamak and
Kshapak, in both these shrenis, enhancing the purity at every samaya by means
of infinite times upasham and destruction of karmas, the Muni engages in first
Shukla dhyana called Prithaktva Vitarka Vichar.
Meaning: Firstly
with Upasham(subsidence) and Kshaya
(destruction) of three prakriti ( constituents) of Mithyatva and four prakriti
of anantanubandhi , one attains Samyak Drishti state. Now in seventh guna
sthana , with satishaya (miraculous)
purity he starts climbing the shreni (ladder). In Apoorva Karan (eighth)
Gunasthana , the first level of Shukla dhyana is attained. If he starts the
process of Upasham of prakritis of moha then in 8th, 9th
and 10th gunasthana he attains upasham of 12 prakriti of mohaniya
and attains Upashant Kashaya (11th) Gunasthana. If he starts the
process of destruction then in 8th, 9th, 10th
gunasthana he destroys 21 prakritis of mohaniya and attains Ksheen Kashaya (12th)
Gunasthana. Till then the first level of Shukla dhyana is prevalent. This
implies contemplation of different letters and meanings of shruta gyan by means
of mind speech body yoga where it keeps changing.
Here someone may enquire that dhyana
is supposed to be concentration without changing then how changing is described
as dhyana? Its answer-
So long as the mind contemplates of one
subject, it is dhyana. Then it changed to other subject , which is also dhyana.
Such sequence of dhyanas are called dhyana. Here the progeny of dhyana is same.
The dhyata ( the one engaged in dhyana) is not desirous of changing the
upayoga. If he desires for the same due to raga then it falls in category of
dharma dhyana. Here the presence of raga is not explicit and is known to kevali
only. The dhyata cannot know it. He remains knower of the changes in
shuddhopayoga also. The changing is nature of kshayopasham gyan hence Upayoga
cannot stay concentrated on one subject for long. Here it is called Shukla due
to the non explicit nature of raga.
Now second division is stated:
Gatha
483: With the
destruction of complete Moha karma, towards the end of Ksheen Kashaya (12th)
gunasthana, engaged within the self, the second Shukla Dhyana Ekatva Vitarka
Vichar is attained.
Meaning: In
first level the upayoga was changing. Now it is stopped. It is now stationary
at one dravya, one paryaya, one vyanjan,
one yoga. It is immersed within the self. Now with destruction of Ghatiya
karmas, the upayoga would change, then being omniscient, he would know the lok
alok, that is the change which is remaining.
The third division is described:
Gatha
484: The Sayogi Jina
having the nature of Keval Gyana, when he engages in dhyana in sookshma kaya
yoga, it is known as third sookshma kriya Shukla dhyana.
Meaning: With
destruction of ghatiya karmas, the keval gyan is generated and 13th
gunasthana of sayog kevali is attained. When antarmuhurta period of the end of
this gunasthana duration is remaining then yogas of mind and speech are stopped
and only sookshma kaya yoga remains. This is known as the third level of Shukla
dhyana. Here Upyoga is anyway stationary since keval gyana is attained, the
dhyana is said to remain for antar muhurta. Here dhyana is not from aspect of
dhyana but dhyana is implied from aspect of stoppage of yoga. If told from
aspect of upayoga, then upayoga is stopped, nothing needs to be known, and
there is no karma which causes change
hence dhyan is permanent. He is immersed within own self. Like mirror all
objects are being reflected in the knowledge. Due to destruction of Moha, there is nothing which is liked or
disliked. Such is the third Shukla dhyana named Sookshma Kriya Pratipati.
Lastly fourth division is described:
Gatha
485: When Kevali
Bhagwan becomes Ayogi Jina by stoppage of activities of yoga, then the dhyan
carried out for destruction of 85 aghatiya karma prakriti is known as fourth
Vyuparat kriya Nivratti Shukla dhyana.
Meaning: 14th
gunasthana is Ayogi Jina. The duration is equivalent to time taken to utter
five small letters. Here activities of yoga have stopped. Now in the existence
85 karma prakriti of aghatiya karmas are remaining which are destroyed by
stoppage of yoga. Hence that is known as dhyan. Just like 13th
gunasthana here the term dhyana is used as formality. There is dhyana of the
form of lack of desire to stop the upayoga.
Now the description of Tapa is
concluded-
Gatha
486: Twelve types of
tapa are stated. The Munis who practice severely these with their Upayoga ,
they destroy their karmas and attain supreme Moksha bliss.
Meaning: Tapa
leads to samvar and nirjara of karmas. Both of these are causes for Moksha.
Hence the one who takes vow of Muni hood and practice internal and external
tapas properly he attains Moksha. The karmas are destroyed and indestructible
continuous pleasure of soul is attained. The practitioner of these 12 kinds of
tapas and enjoyer of its benefits are four kinds of sadhus- 1. Anagar, 2. Yati,
3. Muni, 4. Rishi. The common sadhus who have abandoned home and are
practitioner of moola guna (prime qualities) are Anagar. Those who are engaged
in dhyan and are climbing shreni are
Yati. Those with Avadhi Manah Paryaya Gyan and keval Gyan are called Muni. The
ones with supernatural powers are Rishi.
Now the author shri Swamy Kartikeya
Muni discloses his objective:
Gatha
487: This Anupreksha
named shastra is written by Swamy Kumar ( the term Kumar indicates that the
Muni was Bramhachari since birth), with faith ( not just statement, indicates
deep devotion) for the propagation of Jina words (not for the sake of pooja,
fame, benefits etc. worldly objectives) and for the prevention of fickle mind
engaging into unnecessary subjects. The Bhavya Jivas should practice it so that
the faith in Jina words is enhanced , the Samyak Gyan increases and mind
remains stationary
without wandering elsewhere.
Declaring the glory of Anupreksha, the
benefits of the preachment for bhavyas are revealed:
Gatha
488: These twelve
Anupreksha are described as per the Jinagam.(not according to imagination but
according to shastras) The Bhavya Jivas who study these, listen and contemplate
of them shall attain supreme bliss. This is the preachment.
Now the consecration in the end is
carried out:
Gatha
489: The main Swamy of
the three loks Tirthankara Deva who started tapa since bachelor state, such son
of Vasu Poojya king Vasu Poojya Jina, Malli Jina and last three Neminath jina,
Parshwanath Jina and Vardhaman Jina, these five jinas, I worship them daily
praising their qualities. I bow to them.
Meaning: This
indicates that shri Swamy Kartikeya was a Muni since bachelor state hence he
has offered obeisance to five bachelor Tirthankaras in the end indicating his
affection towards them specifically.
This completes the Anupreksha Granth
written by shri Swamy Kartikeya Muni.
The End
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