Atmanushasan ( Discipline of Soul) - 07

 

The folly of ignorant

Prior to Samyak Darshan, what all acts you carried out, they harmed you only:

Shloka 100: O naïve Jiva! Before  attaining this paryaya, you acted like the stupid goat. Just as some person was searching for a knife to kill a goat and the goat herself dug the knife with her hoof and she got killed with the same. In the same way, you did that only which harms you only. You remained foolish in consideration of your good or bad. The pleasures of this world are not catchable just as  a blind person wishes to catch a bird by clapping. In the same way getting even a small amount of pleasure in this world is a subject of great wonder.

Meaning: O Jiva! Just like the goat which dug out the knife herself, you have harmed yourself. In this world the sensory pleasures give some enjoyment. These enjoyments would remain- thinking so  you have become carefree. But this state is like that of a blind person wishing to catch a bird, hence you cannot remain carefree with that assurance.

The misery generated by desires

What is the state of the Jivas desirous of the pleasant objects on account of desires:

Shloka 101: Oh! It is a matter of great sorrow that intense desires untimely shatter those who believe themselves to be Pandit, Gyani etc. with the nimitta of favourite women etc.; shattering their wisdom into pieces it gives great pain. Still it is surprising that in spite of being shattered into pieces, they tolerate it with patience and bravery and are not encouraged to destroy the desires by the fire of tapa.

Meaning : All jivas are inflicted with desires right up to Devas. Those who think themselves to be Gyani also suffer corruption by the nimitta of women. Just as someone believing himself to be intelligent is wounded by the arrows shot  by someone, in spite of being attacked with arrows, he does not attempt to kill the shooter believing him to be his friend and rather tries to strengthen him – this is a matter of great surprise. In the same way desires make a person believing himself to be wise suffer by means of women, then he tolerates those pangs of desires but he does not attempt to destroy them by the fire of tapa knowing them to harmful to him; rather he attempts to strengthen them by several means- this is matter of great wonder.

Example of increasingly supreme renunciation

What do those enthusiastic for burning desires do- this is described next:

Shloka 102: Some hermits realising the sensory subjects to be useless like straw, donate the Lakshmi to son etc. or other solicitors. Some other  hermits believing the Lakshmi to be pap form and not fulfilling, abandon it as it is without giving it to anyone. Some other fortunate  hermits knowing the Lakshmi to be non benevolent do not accept it from the beginning itself- in this way know these three hermits to be increasingly superior in renunciation.

Meaning: Those who relinquish the money etc. all wealth are called supreme renouncers. Out of them those who give away the wealth to son etc., they are great renouncers  and those who relinquish it without giving to anyone are also superior renouncers. This is so since those who give it to son etc. have some amount of passions present which resulted in bhava of giving it to someone, but the other has such detachment that he does not care who acquires that wealth . But those who do not accept the wealth in the beginning itself and renounce it in young age itself, they are the most supreme renouncers. This is so since others have abandoned it after enjoyment of wealth, but this person had such detachment that there was no interest in enjoyment from beginning itself.

In this way the renouncers of wealth should be known to be superior in increasing order.

What is the surprise in renunciation of wealth upon detachment

It is not surprising that saints renounce the wealth on acquisition:

Shloka 103: Great people renounce their wealth upon detachment- Oh! Why should it surprise? Do people not vomit properly eaten food upon remorse ? Surely they do.

Meaning: Renunciation in spite of having raga surely causes pain and it is difficult to tolerate that pain, hence if those people having raga renunciate then it surely is a matter of surprise. But upon detachment, the renunciation does not cause any pain and instead happiness prevails and who does not seek happiness? Therefore the renunciation by detached people is not a matter  of surprise.

Just as after taking food if a person develops such an aversion that with this food he  may lose his life, then with several efforts he vomits that food, in the same way with the enjoyment of subjects of senses easily available I shall also be harmed in future- thus knowing with detachment the jiva renunciates them with efforts- there is no wonder in this.

The nature of different renouncers who relinquish Lakshmi

What types of manifestations are observed of the Jivas who renounce Lakshmi:

Shloka 104: Foolish coward people are sad on renunciation of Lakshmi and the real brave people  take pride in it, but those having knowledge of Tattva neither are sad nor proud on renunciation of Lakshmi- this is a subject of great wonder. 

Meaning: With renunciation of wealth the worldly people have two types of bhavas. If a coward person loses his wealth due to some reason, then he is quite sad and “ how did it happen” – thus he suffers internally. If a brave person loses his wealth due to some reason or he himself renounces his wealth with enthusiasm then he is proud that he did so- thus he develops pride. However this a matter of great wonder that those knowledgeable of Tattva do not feel sad or proud on renunciation of wealth, since Gyani people know the wealth to be other dravya and with renunciation of other dravya there should not be any sorrow or pride, hence the Gyanis renounce the other dravya without being sad or proud.

Inspiration for renunciation of Moha with body

The way the Lakshmi is renounced by sensible people , in  the same way they renounce the body also:

Shloka 105: Similar to the company of dastardly people, this body since birth until death is store of pain, impurity, fear, dependence and pap. Considering its nature properly it is worthy of abandoning by Gyanis. If by its renunciation one gets salvation then who would be foolish not to renounce it?

Meaning: Where anyone of pain, impurity, fear, insult, pap etc. are there, or few are there or sometimes are there then wise people abandon it. In the body these are found to be profusely present. Hence this body is worthy of abandoning by the wise ones. Even if there are no other benefits by abandoning it, then also it is worthy of discarding. However, by renouncing it if one gets Moksha then who would be foolish not to renounce it? Just as conjunction with dastardly people is painful, in the same way realising it to be painful in all respects, it should be renounced.

Inspiration for renunciation of raga etc.

Just as Lakshmi and body are worthy of renouncing being cause of several disasters, in the same way the ragas etc. are also worthy of relinquishing:

Shloka 106: O Bhavya! On account of converse activities of raga etc. form or KuGyan (wrong gyan) you have yourself attained fruition of birth and death forms. Now you entertain  such conviction that by engaging in activities opposite to them , with their fruition  salvation could be attained.

Meaning: It is a rule in the Lok that the reason due to which a thing is generated, by its opposite reason, the opposite thing is generated. For example- sickness due to heat is cured by its opposite cool things. Hence O Bhavya! On account of ignorance and Asanyam (non restraint) you have attained painful fruits of birth-death etc. If due to some reason this has happened once only then this doubt is possible that this has happened due to some other reason. However the worldly people are eternally practicing Agyan and Asanyam and they are witnessing the sufferings of birth-death hence there is no scope of doubt there.

If whenever some thing is eaten and the same sickness is experienced every time, then one should know that this thing only is the cause for the sickness. If someone else has experienced that sickness then also there could be some doubt of the reason for the sickness. Hence you yourself contemplate that “ how am I manifesting and what result I am attaining”. Therefore if you do not desire that result, then you abandon the manifestation in the Agyan form that you have been doing.

Contrary to Agyan and Asanyam are Samyak Gyan and Samyak Charitra. With their practice, indestructible blissful form Moksha is attained opposite to the results of birth-death. There is no doubt also there since there are very few Jivas practicing Samyak Gyan and Samyak Charitra. They immediately experience some happiness with elimination of restlessness generated by Agyan-Asanyam and with greater practice greater happiness is observed. Therefore just as with consumption of medicine a disease is seen to be getting cured, then it should be known that with its consumption the disease would be eliminated completely also; in the same way it should be decided that with practice of Samyak Gyan and Samyak Charitra all the miseries would be destroyed. Hence their  practice is worthwhile.

Inspiration for following the path of compassion-strength etc.

If you desire the fruit of the form of salvation, then traverse such path:

Shloka 107: O Jiva! The kindness towards self and others is compassion, control of senses-mind is strength, abandoning raga towards other objects is renunciation and Veetrag state form is blissful Samadhi – traversing on such a path with effort, follow it without deceit- this path would lead you to indescribable and Nirvikalpa supreme state.

Meaning: Just as some one goes straight on the right path for going towards desired destination then he would surely reach that town. In the same way the Jiva who practices Samyak Gyan- Samyak Charitra form true Moksha Marg without hypocrisy, with compassion, strength and renunciation etc., then he would surely attain Moksha. “ I shall practice alright, but if the result is not attained, then? “ with such doubts don’t be weary. With this means the objective is surely attained.

Inspiration for differentiating knowledge and detachment

Moksha Marg of the form of renunciation of possessions wilfully leads to Moksha state for the Jivas:

Shloka 108: Just as by practicing Pranayam the body gets purified; in the same way those who eliminate Moha with differentiating knowledge, they surely attain immortality by renunciation of possessions.

Meaning: The destruction of Moha with differentiating knowledge only is Samyak darshan along with Samyak Gyan, and renunciation of internal-external possessions is Samyak Charitra. Here if the Jiva attaining Samyak Darshan along with Samyak Gyan  adopts Samyak Charitra then he traverses on real Moksha Marg. He surely attains Moksha, there is no doubt about it, since the result  cannot be denied if all causal reasons are present. Therefore if someone has some inadequacy in the jewel trio then there could be doubt in his attainment of Moksha. On accompaniment of all the three reasons of Moksha, the Moksha surely is attained- this should be taken for granted.

Appreciation of child-celibates

The laudation of people carrying out greatest renunciation amongst the people renouncing rationally:

Shloka 109: Salutations  to the Kumar-Celibate who by renouncing  subjects of senses has turned all the subjects of senses to be his leftovers- this is amazing deed.

Meaning: Among the previously described (shloka 102) three types of renouncers, in spite of availability of subjects of pleasure, renouncing them without enjoyments on account of detachment and in kumar state only accepting ordination, such a person is greatest renouncer. After enjoyment, abandoning the subjects of pleasure is not much surprising, but without enjoying them in spite of availability and renouncing them is great wonder. Just as food is served to someone and he abandons it without eating,  then it is called left over. In the same way he has abandoned the sensory subjects without enjoyment hence all the sensory subjects are equivalent to left overs only. Hence we offer our salutations to him.

The secret of becoming Paramatma

Description of total detachment form charitra:

Shloka 110: “ I am possessionless – nothing is mine” – sit down with such a spirit! You shall soon be the owner of all the three Loks. The secret of becoming Paramatma as known to the Yogishwaras is being told to you by us.

Meaning: Out of ignorance there is oneness with other things and other things are not really ours, hence this jiva  attains inferior state. But when this Jiva contemplates that the other things are not mine then he attains supreme detachment form Charitra, which results in the state which is respected by entire three Loks as their master. This secret is known to Yogishwara which we have revealed to you. Now you should also contemplate this- we preach you thus.

Inspiration for engaging in Tapa

Shloka 111: This Manushya paryaya is rare, impure and without happiness. The time of its death is unknown , the longest Ayu is also short. However only in this paryaya the tapa can be performed and tapa only leads to salvation. Hence after attaining Manushya state you should perform tapa.

Meaning: The benefit of soul lies in Moksha. This cannot be attained without tapa, since the worship of tapa along with Samyak darshan-gyan-charitra only is real Moksha Marga. Such tapa is practiced in Manushya paryaya only. It is said also:

“Devas are obsessed with sensual pleasures, Naraki are immersed in strong miseries and Tiryanch are without rational; hence Manushya only can attain dharma.”                         

If this Manushya paryaya is acquired again and again and if someone did not perform tapa in present paryaya then it can be said that the tapa can be carried out in next paryaya; but here it is said that even in infinitely infinite period acquiring Manushya paryaya is scarce.

If in this paryaya, the pleasures like those of Devas are available then it is difficult to perform tapa relinquishing them. But here the primacy is that of bodily and mental unhappiness, hence what is the problem in abandoning unhappiness and performing tapa?

If the body of Manushya were beautiful then  there would be  fear of its spoiling , but this highly impure body is generated with metals and its secondaries. Hence what is the fear in engaging this body in tapa?

If like devas, the time of death were known then after enjoyment for some period, then tapa could be performed, but in Manushya state the time of death is unknown that when he would die?

If the Ayu were maximum then” I must be having long Ayu”- with such misconception one may not perform tapa, but here even the maximum Ayu is quite short; hence without being lazy, being alert carrying out Tapa is appropriate.

Result and objective of Dhyana Tapa

Amongst twelve types of tapas the nearest means for salvation is Dhyana form tapa hence its objective and results are described in next shloka:

Shloka 112: In Samadhi the worship of Guru of three Loks i.e. Bhagwan is carried out. This practice has been praised by saints. In Samadhi the only hardship is remembering the feet of Bhagawan and the Karmas are destroyed profusely – this much only is the expenditure; whereas in short time itself by application of mind only the benefit of Moksha pleasure is attained. Hence O Gyani! Consider it very well in your mind that what is the difficulty in Samadhi.

Meaning: Many people consider Tapa (Samadhi) to be hardship and since they cannot endure hardship, they do not perform tapa. To them it is said- amongst all tapas the supreme tapa is dhyana, what is the hardship there, you tell.

In serving inferior people one feels ashamed and sorry, but in dhyana the master of three Loks i.e. Arihant etc. or the knowing soul of three Loks is worshipped.

If we have to perform some rotten act then one feels sad. But dhyana is such an act that its is praised even by great people.

If worship involves hardship then there could be misery, but here the feet of Bhagwan Atma only need to be remembered- this much only has to be done.

If in the practice we lose something then there could be sorrow,  but here those which we wish to destroy-such karmas only are destroyed, we do not lose anything.

If the result of practice was small then it would not be called meaningful, but the result of dhyana is highest Moksha.

If practice has to be carried out for very long then there could be suffering, but the result of dhyana is attained in very short time itself.

If the means for dhyana were dependent then there could be misery, but here our own mind is the means i.e. diverting the mind from other subjects, it has to be directed towards thoughts of Bhagwan.

In this way you contemplate that what is the misery in such Dhyana form Tapa? Hence do not show disrespect towards tapa.

Someone may say that there is no difficulty in Dhyana but there is suffering in fasting etc. Tapa. Then he is told that if someone does not desire  to practice then fasting etc. tapa may cause misery, but here without causing carelessness in manifestations and without sufferings- with such thoughts only the practice of dhyan with own desire is carried out along with fasting etc. Hence there is no suffering in them.

Tapa only is the means for all Siddhis (accomplishments)

There is no other means capable of giving desired results other than Tapa, for the people desirous of Moksha for soul benediction:

Shloka 113: With the blowing of air of the form of thoughts of money etc., how can the Jivas burning with desires be happy? Desire form diseases can turn non rogues soul into rogues. Can hardship form dust even touch the person engaged in Charitra? If not then tell! Which is better means for attainment of desired results other than Tapa?

Meaning: What all deeds are carried out by worldly people are for the sake of prestige etc.. Even at the cost of life they wish to be famous. For satisfying the pride they suffer the desire of earning wealth and due to that they always remain unhappy. Whereas the glory of Tapa is such that with it without desiring, prestige and powers are acquired. Hence there is nothing superior to Tapa.

The glory of Tapa

What do the Jivas practicing Tapa do? This is explained:

Shloka 114: With practice of Tapa, the eternal enemies of anger etc. form which are accompanied with the soul are conquered here itself immediately. The qualities which this soul desires to attain even at the cost of life, are revealed automatically. In future the Moksha- Purushartha is accomplished soon. Hence which rational person would not engage in such misery destroying Tapa? Surely he would.

Meaning: The deeds which may give loss in  future but benefit immediately or  loss immediately with benefit in future- such deeds are carried out by Jivas wilfully. Whereas the Tapa provides benefit immediately as well as in future, hence which rational person would not engage in such tapa? Surely he would.

The immediate benefit of Tapa is that with it, the eternal anger etc. which are directly cause for misery are eliminated. The qualities of knowledge etc. and different powers fame etc. which Lok desires to attain even at the cost of life are automatically acquired. The future benefit of Tapa is that as a result of it, the soul can attain the desired objective of Moksha.

Therefore knowing the beneficial Tapa which generates qualities in this Lok  as well as other Lok, one should have affection towards it.

Continued….

Atmanushasan ( Discipline of Soul) - 06

 

The indefiniteness of Ayu

What does soul do in Manushya Paryaya- this is told next:

Shloka 82: Everyday while sleeping, apprehension of death is generated and again on waking up celebrates life- the Jiva is  in such state, whether he would remain for ever in the body? He would not.

Meaning: This jiva while sleeping becomes like a dead person and becomes alive on  waking up. This is the state everyday. There is no assurance of the Jiva staying in this body. Deciding that this jiva would soon leave this body, one should carry out suitable activities.

The family people are not benefactors

Thus telling that the body does not benefit the soul , now it is told that the family people also are not benefactors of the soul:

Shloka 83: O Atman! Tell truth! Have you found relatives to be carrying out suitable beneficial activities in this world? We do not see any benefaction of yours done by your family people. The only benevolence of theirs which is apparent is that after your death they shall gather and burn this body form enemy of yours.

Meaning: Those who do something beneficial for self are called brother-friends. Oh! Those whom you call as your brother-friends, if they have done something good for you then tell! So that your belief would be true. The enemy of enemy is called friend. By burning your enemy form body after your death, these people have taken your revenge with the body. This much only appears to be the good they have done for you.

In this way the family does not benefit – knowing this, it is preached not to indulge in raga towards them.

The helpful relative in marriage etc. only is the real enemy

The marriage etc. activities are carried out by relatives only, hence why they cannot be called benefactors – this question is answered next:

Shloka 84: Performing activities of marriage etc. thus enhancing the tradition of the world, our relatives only are the enemies of this Jiva. Oh! Other enemies who take life only once are not real enemies.

Meaning: Those who take life once, you believe them to be your great enemy. However by his acts the life does not end, that happens only with the end of Ayu. Therefore the one who takes your life  is not your real enemy. On the other hand, your family people, who engage  you in the activities of marriage etc. with the nimitta of raga etc. , thereby generating reasons for new karma bondage, only are your enemies. Knowing this , not accepting them as benefactors, one should not have raga towards them.

Delusion  of peace while  burning in the fire of thirst

The relatives are means for meeting  desired objectives of women, wealth etc. by marriage etc., hence it is not right to call them enemies – this doubt is cleared in next shloka:

Shloka 85: This Jiva being deluded, pours wealth form fuel in the hope form fire and with its enhancement burning himself, believes own soul to be happy and peaceful.

Meaning: Just as some mad person burning in a small fire himself, pours more fuel in that fire and by burning more considers himself to be cooled; in the same way this ignorant soul is suffering under the influence of hope due to delusion, therefore by pouring wealth form fuel in the hope form fire, with the enhancement of  hope, being more miserable, he believes himself to be happy. In reality he is not happy. With acquisition of wealth etc., the thirst increases and misery also enhances. Hence wealth etc. are cause for misery. The relatives etc. are also on account of wealth etc. and hence means for misery;  therefore they should be believed to be enemies.

The real implication of greying of hair

With deluded belief what all is happening to you- this is described next:

Shloka 86: With excuse of white hair, the purity of your intellect itself is leaving your body. Hence in old age, being incapable, how can you contemplate of ParLok ? Since in this state any reflection cannot be carried out.

Meaning: You think that in adulthood I should enjoy the pleasures of this Lok by means of wealth, women etc. and in old age I shall make efforts for ParLok by practicing dharma. In old age the hair turn grey so we believe that in the form of white hair the purity of your wisdom itself is leaving the body ( i.e. the wisdom is waning) With absence of wisdom even worldly activities cannot be contemplated then how can the reflection of ParLok be carried out? Therefore before the old age arrives, realising wealth etc. to be cause for misery, it is appropriate to make efforts for ParLok.

The form of worldly ocean

Jivas with pure wisdom and without Moha,  contemplating of ParLok are very few:

Shloka 87: In the worldly ocean, Jivas staying away from the wide open mouth of moha form crocodiles are very scarce. This worldly ocean is filled with salty water of the form of pleasures generated with desired things. Just as by drinking salty water of ocean the thirst is not quenched, in the same way by sensory pleasures form water of worldly ocean, the desires are not quenched.

Meaning: This worldly ocean is heated with several mental unhappiness form fires. Just as fire in the ocean absorbs the water of ocean, in the same way the mental worries of the world do not  permit enjoyment of sensory pleasures hence they are misery form only.

The worldly ocean is transitory  with waves of birth-death-old age. Just as the waves in the ocean spurt, in the same way in the world the birth-death-old age states keep changing.

In such as worldly ocean the moha form crocodile is opening its mouth wide i.e. its fruition is in occurrence. Those who keep away from the wide open mouth of Moha form crocodile i.e. not being corrupted with the fruition of moha, such jivas are very rare. If such Jivas were more in the world then how would the world continue? Therefore such jivas are very few enabling the world to continue.

Blessed are the Jivas illuminated with knowledge

Staying away from the jaws of Moha, you are severe practitioner of conduct, your earlier well nourished body is now witnessed by does; hence you are blessed:

Shloka 88: The body which was well nourished with continuous pleasures in household state, which was praised by playful lotus-eyes of women adorned with beautiful bodies, which was pleasurable and enjoyable; now in adult state upon realisation and becoming venerable, your that body has turned to ashes, therefore in the forest does witness it like a burnt tree, hence you are blessed.

Meaning: It is the tendency of Jivas that they indulge in activities as per their practice. Several Jivas after attainment of Manushya gati tolerate miseries only. However some people, upon fruition of past punya, in spite of  being quite happy with the family, wealth etc. upon  realisation in adulthood itself engage in tapa accepting ordination. Them the does type animals witness like a burnt tree in forest. Hence those jivas are blessed and venerable in all respects.

Look! Such is the greatness of soul knowledge! Extremely blissful Tirthankara and Chakravarthy also attained ordination and became stationary like Sumeru mountain. Bahubali etc.  also practiced such a Pratima Yoga that creepers wrapped around their bodies. The Sukumalji, to whom even mustard used to prick, when the female jackal started eating him, even then  he remained stationary. Several such people have existed in the past- they all are blessed.

The rarity of Dharma in childhood etc. three states

Your birth also would be successful by this means only, not by any other means – this is informed next:

Shloka 89:  In childhood state with lack of developed body, you are not aware of the good or bad. In adulthood, wandering in the dense forest of women form trees, you remain blind with desires. In middle age with strong thirst for earning wealth, you suffer carrying  weight like animals in activities of agriculture etc. and in old age you are half dead. How can your Manushya birth be successful? When would you attain pure dharma?

Meaning: Amongst  all the paryayas the Manushya paryaya has been declared to be the means for practice of dharma. With practice of dharma only the Manushya Paryaya is meaningful but how can your Manushya paryaya be successful? Since in childhood you did not have the knowledge of good or bad. In adulthood you became blind with desires of women. In middle age with enhancement of family etc., you became restless for earning wealth for their upkeep. In old age with deterioration of senses and mind you become like half dead. In such a situation when would you practice dharma? And how can your Manushya birth be successful?

Therefore the childhood and old age states are beyond your control. Hence in adulthood and middle age only by relinquishing raga towards women-family etc. and practicing dharma only your manushya birth can be successful.

In three stages of childhood etc. the miseries due to karmas

In all the three stages described above, the karmas make you suffer, hence it is not right to be within their control- this is stated next:

Shloka 90: In this paryaya, in the childhood stage, the wrongs carried out by karmas to you are not worth remembering. In middle age, engaged in means for earning wealth, there is no misery left which karmas did not inflict upon you. They insulted you in old age with pulling teeth etc. form harsh sufferings – in spite of seeing all this, O dim-witted ! you still wish to remain  in the influence of these karmas?

Meaning: In the Lok one does not wish to remain under influence of one who has committed wrong towards you even once, labelling him to be enemy; hence keeps contemplating of the means for his destruction. Eternally these karmas have wronged you, which you do not remember. But in this paryaya the childhood states of womb, birth, body development etc., the middle states of wealth acquisition etc. and insults of breaking teeth in old age – these acts of karmas were directly witnessed  by you and still you wish to remain under their influence. You do not look  for means for their destruction? This lack of purushartha would only hurt you.

Inspiration for soul benefit against old age

Witnessing the activities of senses, it is not appropriate for you to remain carefree:

Shloka 91: The ears do not wish to hear the words of insult, abuse and condemnation spoken by others in your old age, as if they have become incapable of hearing. Your pitiable state, the eyes do not wish to witness, hence as if they have become blind. The body is shaking scared of the arrival of kaal in front. In this way withered with old age and staying in burning body form house you are carefree- this is amazing.

Meaning: Death is inevitable hence wise people do not remain carefree and prior to death itself they make efforts for ParLok. After old age the death comes as a rule only and in spite of senses weakening for enjoyments of pleasures, you are hoping to continue to stay here and be carefree. Just as by witnessing someone sitting carefreely in a burning house causes wonder, in the same way one witnessing your state we are amazed. Being carefree you do not make efforts for evasion, hence you are warned.

Admonition to Jivas engaged in sensory subjects with logic

The carefree jiva described above is reprimanded:

Shloka 92: There is a saying in the Lok that the one with whom close contact and familiarity is there, with respect to them the attitude is derogatory while with respect to new subjects it is affectionate. Even then you remain obsessed with very familiar ragas etc. defects and do not have affection towards samyak darshan etc. form new qualities, thereby negating the saying of the Lok.

Meaning: In the Lok it is well known that the one which has been enjoyed a lot, it gets neglected and there is attraction and affection towards new items. But the ragas etc. have been enjoyed by you since eternal times but still you are seen to be obsessed with them while the benefit of Samyak darshan is new but you do not have affection towards it. So how do you make this saying of the Lok to be a lie. This is highly amazing.

The Addicted has no sense of good-bad

Obsessed with flaws and being addicted without spirit of good-bad you have suffered birth-death etc. several miseries in the world- this is explained with example:

Shloka 93: This lotus flower is not eatable by swans since it is extremely hard, it does not merge with water and blooms in the day time only – not realising the nature of lotus, the bumble bee greedy of the scent, attains death unnecessarily. In the same way the addict does not have sense of good-bad under influence of his obsession.

Meaning: Here the principle is explained with a metaphorical example. Just as bumble bee attracted by the scent sits inside the lotus flower without considering that the swans have not eaten it since it is hard, it remains separate from water and it closes in the night. Thus being highly obsessed he attains death inside lotus flower. In the same way desirous of pleasures this Ragi jiva enjoying sensory subjects does not think that great people have relinquished these enjoyments , these subjects are harsh and painful, they are different from pure nature of soul and on fruition of pap they vanish. This ragi jiva unnecessarily accrues bondage of pap and become eligible for Narak etc., since addicted people do not have sense of their own welfare. On account of obsession towards senses nothing is considered and as a result the miseries have to be suffered.

The negligence of wise people is saddening

Due to absence of Samyak Gyan this jiva does not notice his flaws and wandering in this world attainment of Samyak Gyan is extremely rare- this is informed next:

Shloka 94: In the world having the wisdom to think is  rare and having wisdom to contemplate of ParLok is even more rare. Hence in spite of getting such wisdom, the Jivas remain negligent is a subject which wise ones should think about.

Meaning: One sensed, Asangyi (without mind), and some Aparyaptak Sangyi jivas do not have activities pertaining to mind and in this world very long period has to be spent in these paryayas only, hence firstly attainment of wisdom is quite difficult. Even per chance some wisdom is attained then consideration of dharma for Par Lok is extremely difficult. After being with mind for infinite times only, some jiva acquires wisdom for dharma. Those Jivas who do not remain alert in spite of getting wisdom of dharma with great fortune and remain lazy in dharma practice, the Gyanis worry about them that what kind of destiny awaits those who miss the opportunity. Hence after getting wisdom of dharma one should not be negligent.

The Gyanis being servants to Kings etc. is a subject of contemplation

In spite of having wisdom for dharma and being brave, with the desire of wealth, the Gyanis serve the king etc. This is sorry state of affairs:

Shloka 95: The practice of dharma due to which king etc. become ruler of Lok, equipped with the same Lok famous dharma practice and bravery, the gyanis  become servant to kings – this is very saddening. Why do they do this? Thinking about them makes us very sad.

Meaning: It is famous in the Lok that the kingdom is acquired as a result of dharma. Those jivas who are quite brave and capable of practicing dharma and realise the result of dharma being gyani, in spite of this they do not practice dharma and instead with desire of wealth they serve the king etc. We are worried about them that by practice due to which the king acquired this kingdom- abandoning such practice of dharma why do they serve the king? Here the implication is that abandoning the practice of dharma engaging in other activities is not worthwhile.

Means for attainment of Dharma

In this shloka, in the guise of revealing the hiding place of the wealth of Krishna named king, the means for attainment of dharma form wealth  is being revealed:

Shloka 96: Here a metaphor is used with two meanings. The first meaning reveals the  inaccessible  hiding place of wealth of king named Krishna by a minister named Sarvarya. In the second meaning it is applied to revealing  the means of dharma.

First meaning: That place was magnificent with mountains. On that mountains such tall bamboos were there that their ends could only be imagined. Their peaks were extremely tall as if to be equipped with the height form wealth. The path to reach them was extremely long but in presence of snakes etc. enemies it was extremely inaccessible. On that path the directions could not be determined clearly hence that place was unknown to general people and was rugged. Even then the Sarvarya named minister of the king has gone and observed it directly- thus in first meaning the minister Sarvarya is praised.

Second Meaning: That dharma is magnificent wherein others are preached. For wealth only people bow their heads in front of kings- that is the result of dharma only. These kings are belonging to Ikshwaku etc. family and are extremely wise, great and have enormous wealth. These kings are principal since they belong to specific dharma. The path to that dharma is of several kinds in the form of charity-vows etc. form divisions, devoid of desires and inaccessible – invisible  to people with lust. Oh! Prime amongst the saintly people, ourselves are also incapable of describing the path of dharma, i.e. we do not have capability to reveal it totally. Worshipped by all Arya i.e. Ganadhar etc. saints, Sarvarya i.e. Omniscient deva has revealed the path of dharma, that path should be traversed by all.

Thus here in first meaning the minister named Sarvarya is praised. In the second meaning the form of fruition of dharma and nature of those who reveal the path of dharma is described.

Affection of Munis toward other’s welfare

The form of Muniraj is described who narrates the dharma and the path of dharma to the Jivas after generating detachment towards body etc. within them. The Muniraj does not have any desires for own benefit. His attitude is that of doing welfare of others- this is told next:

Shloka 97: Residing within  this body which is impure in every possible way and has several bodily and mental miseries, the worldly jiva does not get detached towards it, rather he adores it even more. “ Does this Jiva not highly adore after seeing this body, surely he does” – such statement is the false preachment of Mithya Gurus. However the great Muniraj preach these jivas in meaningful manner and attempt to detach them from the body. The interest of the great Munis towards other’s welfare is worth noticing.

Meaning: The preachment which other Jivas may like, such educators are quite a lot. But the Muniraj has interest towards other’s welfare hence they make the  Jivas obsessed with bodies to be detached from the same. This Jiva directly witnesses the body to be impure and means for misery, even then he does not get detached from it and instead he adores it even more. However just as some compassionate person saves the moths falling upon the lamp, in the same way the Muniraj preach this Jiva to be detached from the body. Although he knows that his preachment would appear bitter to this Jiva , even then knowing him to be miserable, he preaches them. These Munis do not have any other desire. Look! The great people are such benevolent.

Body : Residence of all Miseries

Why do Muniraj give meaningful preachment to the Jiva who is not detached from the body  to  become estranged from the body – this is answered next:

Shloka 98: This body is such and such – what is point of repeating it again and again? O Jiva! You have enjoyed this body again and again and abandoned it. Briefly only this much has to be told to you that this body is residence of all miseries for the Jivas.

Meaning: Enough preachment has been carried out. If your benefit is not destined then what ever is told is meaningless. Since eternal times you occupied this body and discarding it after suffering several miseries, you occupied new body again. Hence briefly we tell you this much only that this body is residence of birth-death, thirst-hunger etc. form diseases. Hence being estranged with the body, such efforts should be made that there are no relations with body itself in future.

Miseries of Foetal state

For occupying this body what was your condition in foetal state is described next:

Shloka 99: O Jiva! Under influence of karmas you stayed in mother’s stomach along with  excrement  and with desire for growth you consumed the food eaten by your mother for long. You kept your mouth open with the hope that a drop of water enters your mouth,  thus you suffered thirst-hunger. Occupying congested place in stomach without movements you were accompanied with insects being born there. This is the condition of foetal state, hence O Jiva! I believe that you are scared of death which is a cause of rebirth since you are afraid of the miseries of the birth.

Meaning: O Jiva! Leave apart the miseries of Narak etc. caused by the attachment towards this body, you just contemplate of the miseries which you have undergone in foetal state for attaining this great Manushya paryaya itself. For this reason we believe that after death you would have to take birth again, hence you are afraid of the death. The sufferings that you have undergone in taking birth; in fear of them, the fear of death prevails within you. Therefore knowing the miseries of birth of this body, such efforts should be made that these miseries are not experienced again.

Continued…..

Atmanushasan ( Discipline of Soul) - 05

 

Inspiration for renunciation of sensory subjects

Under influence of the senses, dependent upon this body, why do you experience different types of miseries – this is told next:

Shloka 64: O Jiva! Under influence of fruition of karmas, directed by eyes etc. senses, for enjoyment of beauty etc. different subjects, why are you restless with miseries? Being slave to these senses for enjoyments of sensory subjects, you indulged in several improper conducts enhancing your pap and suffered in infinite births. Now relinquishing the restlessness, being Gyani, renouncing all the sensory subjects, with the nectar of Dhyan, strengthen your soul and be happy. Washing the dust of Moha adopt right conduct and become free.

Meaning: This Jiva under fruition of karmas acquires new body and under yoga (control) of body, influenced by the senses becomes restless and enhances pap by indulging in different improper conducts. With enjoyment of senses, takes birth in different Kuyoni ( lower strata births). Those Gyani Jivas, who abandoning the impure bhavas strengthen their souls with the nectar of dhyan, they becoming free of the dust of pap, adopting right conduct, being  free of sensory subjects become  highly blessed. Hence being Gyani, get free of the world.

Possessionless Muni only is highly blissful

Here someone enquires that Munis are poor hence how do they attain happiness? In reply, it is told that in this world, both rich and poor jivas are unhappy; only Munis are extremely happy :

Shloka 65-66: The poor, desirous of all objects, being poor are highly unhappy. Those who are rich, they too without contentment are highly unhappy on account of desires. In this way all the jivas of the world are unhappy.

If considered from aspect of reality then only contented great Muni only is highly happy. Compared to dependent happiness, independent unhappiness is better. If it were not so then how can the ascetic Muni be called happy?

Meaning: All the jivas of the world are unhappy. Those who are poor are without means, hence they consider themselves to be unhappy. Those who are rich, their thirst is not quenched and they do not feel contented. Hence without contentment they can not be happy. Hence they too are highly unhappy.

In scriptures only Munis are described to  be happy and not others. In the world, all the happiness is dependent hence compared to dependent happiness, independent unhappiness is superior. Believing happiness in dependence is futile. If dependence were enjoyable then why would Munis practicing great Tapa with independence be described as happy? Hence it establishes that those who have hope ( of fulfilment) are unhappy and those who do not have hope are happy. All worldly jivas are unhappy being slave to the hopes and dependent upon senses while the Munis who have conquered the mind and senses and abandoned hope are always happy.

Tribute to the qualities of the Munis

The qualities of the Munis are complimented in next two shlokas:

Shloka 67-68: How do we compliment the Munis ? They wander with independence, partake food without humility and reside in Muni sangh (group). The force of the mind has weakened, therefore attaining peaceful bhavas they continuously remain engaged in contemplation of the soul and sometimes carry out external activities. This great state of theirs is manifestation  of which great tapa – we do not know.

Incomparable detachment, reflection of shastras, supreme compassion towards all jivas, intellect of the form of rays of sun destroying the great darkness of ekantvad ( singular supposition) insisting upon acceptance of single naya; and towards end the renunciation of body following  shastra prescribed procedure by means of fasting, etc. activities are results of not just some tapa of saints but results of great tapa.

Meaning: All jivas are dependent, slave to the senses. Even travel is for fulfilment of some wishes. But Sadhus move independently without any desire. Except for rainy season the Sadhus do not stay in one place; since by staying in one place the affection  towards people increases, hence for enhancement of detachment they are always on the move.

Munis partake food without humility. The food of jivas of the world is along with humility. The humility of poor is directly observed; they do not have material in home and they have to borrow from others which is difficult. The rich are desirous of several items, but on account of place and time, some wishes are fulfilled and some are not; hence their food is also with humility. Only Muni is without humility, since for him the loss-gain, taste-tasteless are all the  same.

Except of remaining in the company of other Munis, there is no other superior company for the Muniraj. In the world all are bad company. The greatest bad company is that of women which leads to desires-anger etc. while in the company of Sadhus the desires-anger etc. vanish.

The Jivas of the world are busy with different practices while Sadhus practice shruta alone. With the practice of Shastra, their peaceful nature is revealed while ignorant people get maddened even with practice of shastras, which is a great harm.

The activities of the mind of Munis have  been subdued, while the minds of the Lok being highly unstable keep wandering in external objects. The minds of the Munis are engaged in soul contemplation and sometimes it is occupied with external Shubha activities. There is no scope for Ashubha activities.

Such is the state of Munis. Which great tapa of theirs has resulted in this, I do not know.

Muniraj has incomparable detachment towards world, body and enjoyments. The worldly jivas have strong fruition of raga-dwesha. Samyakdrishti jivas without Vrita have absence of Anantanubandhi Kashaya hence though they are not ragi like Mithyadrishti jivas , even so they are ragi due to fruition of Apratyakhyana Kashaya. The Shravaks with Anu Vrita, though they are more detached compared to Samyak Drishti without Vrita, due to absence of Apratyakhyana Kashaya , however due to fruition of Pratyakhyana Kashaya they are somewhat Ragi. For the Munis the Pratyakhyana Kashaya is also absent hence their interest in sensory subjects has vanished ; only due to fruition of Sanjwalan Kashaya some attachment towards dharma is existent; this only is sixth gunasthana. In the Gunasthanas above it the Veetrag bhava is enhanced only, hence Munis are said to have incomparable detachment. Their affection to dharma is also due to presence of veetrag bhava.

In sixth Gunasthana the Munis engage in contemplation of Shastras. In the Gunasthanas above, only soul contemplation is there. Others do not have the knowledge of shastras comparable to that of Munis. Agyani Jivas remain engaged in harmful stories and they do not have affection towards Shastras. Though the Samyak Drishti without Vrita and Shravak with Anu Vrita are practitioner of Jina Sutras, however on account of possessions they are minor practitioner of Shruta not major. The major practitioner of shruta, Muniraj only are all knowledgeable of Shastras.

No one has compassion towards Jivas comparable to that of Munis. Agyani Jivas are always cruel. Samyak Drishti without vrita are compassionate from aspect of bhavas, even so on account of possessions and large number of activities, it does not get practiced. Anu Vrita jivas have limited activities (with inevitable violence) and limited possessions hence violence is low, they do not have himsa towards Trasa jivas but Sthavar Himsa is present. Hence they are not described as totally Ahimsa. Absolute Ahimsa is practiced by Muniraj only. They are highly compassionate.

The intellect of Munis is like rays of sun in eliminating the darkness of Ekantvad ( singular perception). The intellect of other jivas is not bright as much. Although the intellect of Samyak Drishti Shravak is manifested without darkness of Ekantvad in the form of belief of Syadvad , even so that is dependent upon the teachings of the Munis. The Guru of Syadvad practices are Muniraj only.

The Muniraj at the end of life relinquish the body by means of fasting etc. form tapa. The supreme worship is practiced by Munis only. The Shravak with Anuvrita practice medium worship and the Samyak Drishti without vrita practice least worship amongst these. All other worldly jivas are without practice of worship only.

The above described magnificent practices of Munis are produced by practicing complete tapa and not just limited tapa.

Destruction of body is assured

Tapa leads to miseries of body which is improper; body is means for dharma hence it should be carefully protected- such doubts are clarified in next two shlokas:

Shloka 69-70: O creature! Even by means of crores of efforts by own self or by others, why do you insist upon protecting such body which cannot be protected? Just as a drop of dew on a leaf would surely fall, in the same way this body would also be destroyed. This Ayu and body both are destructible. You have easily got an opportunity to attain indestructible state by relinquishing oneness towards it.

Meaning: The Ayu and body both are destructible. Even the maximum Ayu of Deva and naraki of 33 sagar is also destructible then what do we say about the limited Ayu of Manushya and Tiryanch ? The disease free and beautiful body of Devas also is under control of time and the bodies of Tirthankara etc. celebrity people are also destructible then what is there to talk about other’s body? Therefore it is established that on completion of Ayu the body would not remain and Ayu cannot be more than what is destined. Hence giving up oneness with Ayu and body, the indestructible nature should be the subject of contemplation. Engaging the body in tapa-sanyam  and spending the Ayu in practicing dharma, one acquires eligibility for attaining indestructible state. If in exchange of small Ayu and transitory body, one acquires permanent state then one should treat it as if one has acquired Chintamani jewel in exchange for counterfeit coin.

The transitory nature of Ayu

In next two shlokas the transitory nature of Ayu is described:

Shloka 71-72: This Ayu continuously practices departure by breathing in and out, but this ignorant jiva wishes to be immortal with such an Ayu. Just as water keeps being drawn by the Noria (waterwheel) at every moment, in the same way the Ayu also keeps melting away and along with Ayu the body also keeps waning away. Body is companion of Ayu and both go together. When ayu and body have such a state then what do we say about the son, wife, wealth etc. other objects of this Jiva? They are directly different from this Jiva. The prime cause for life, Ayu and body both are transitory. Just as a person sitting in a boat believes himself to be stable erroneously, in the same way this foolish Bahiratma Jiva also believes himself to be stable.

Meaning: Just as a person sitting in a boat travels and at the same time believes himself to be stationary erroneously, in the same way in spite of the weakening of the body and Ayu becoming continuously less by means of breathing in and out, this ignorant jiva believes that I would remain like this only. Ayu and body both are means for life; when both are transitory then what is the hope for life? Just as water keeps flowing in a Noria, in the same way with breathing in-out the Ayu keeps becoming less and less and the body continues weakens. On completion of Ayu the body also does not remain. Hence sensible people knowing them to be destructible, give up oneness with them. When the oneness with Ayu and body have been relinquished then how can the oneness with wife, son etc. remain? Since they are visibly different.

Breath itself is misery

When breath itself is misery form then how can the life produced by breathing can cause happiness to Jiva- this is told next:

Shloka 73: This breath itself is generated ruefully hence it is misery only. Its presence alone is life and absence is death. Hence tell! How do people get happiness ?

Meaning: Where there is no grief, there is happiness. The breath is generated ruefully only and so long as breath is there, the life is present, hence life also does not have pleasure. In the absence of breath the death is there and after death the jiva is not present hence who can be happy? Hence you only tell. Where from Jivas can get pleasure? The relation with this body is cause for unhappiness only. The Veetrag bhava produced by relinquishing the affection towards the body only is happiness form, hence that only should be taken recourse to.

The life in the world is very limited

For the creature existing between life and death, how many years of life  is granted- this is told next:

Shloka 74: Birth in the form of Jiva is like a fruit of palm tree falling to death form ground beneath. The time spent in falling is the life which is very limited.

Meaning: In the world the life is quite limited. Just as a fruit from the tree falls to ground below, the time in between is the life. In the same way the one who is born would surely die, how long would he live? Very limited only. Hence knowing the body etc. to be transitory one should practice for indestructible state by means of knowledge of soul.

In spite of several efforts the Manushya cannot be protected

For the protection of people, eternally several efforts have been made by providence but even they could not be protected- this is told next:

Shloka 75: Providence form minister made several efforts for protection of people, still he was not successful. He kept the people within fort in the middle of  innumerable islands-oceans; he made fort with three Vatavalaya to protect him and these Vatvalaya were stationed in infinite Lokakash. The Naraki jivas having devilish nature were kept in the Adholok (lower earth) and in the Oordhwa Lok the Devas were stationed. Right in the middle the Manushyas were kept, still they could not avoid death. It establishes that providence, Chakravarthy, Indra etc. none could protect the Manushyas. This kaal is unstoppable.

Meaning: In spite of several efforts, none can avoid Kaal. Realising the Manushyas to be weak, the providence form minister made several efforts for their protection. In the upper direction the Devas protected and in the lower world Narakis were stationed. Outside fort with three Vatavalaya was constructed and in the middle fort with innumerable islands-oceans was made, even then they could not be protected. Kaal is unstoppable hence relinquishing protection of body, dharma should be protected. Although soul is indestructible, on account of affinity to body, he keeps occupying different new body hence he is called as taken birth or dead. From aspect of Nishchaya naya the Jiva neither takes birth nor dies- knowing such indestructible nature, by abandoning the affinity or raga towards body etc. new body would not have to be occupied, this is the means for salvation.

No one is stronger than Kaal

On completion of Ayu, the Kaal takes the life away, at that time who is capable to avoid it- this is told next:

Shloka 76: Surely on completion of Ayu which powerful one can prevent the kaal  to take the life away? No one can protect either. Oh ! This is a subject of great sorrow. Just as the sun illuminating the entire world with its thousands of rays is swallowed by devil Rahu at the time of eclipse and no one can prevent it; in the same way with completion of Ayu the Kaal form Rahu swallows the Jiva form sun.  Just as Sun is equipped with thousands of rays , in the same way the Jiva is of the nature of infinite illumination (knowledge).

The location of Rahu and Kaal both are unknown. The effect of kaal every one knows directly  and Rahu does not have a specific day, hence in the Lok it is also described as without having location. Kaal is non corporeal only and Rahu is also called without body. By swallowing Jivas Kaal is described as Papi which is impure. Rahu is also described as Papi planet. Being of dark colour it is compared to Kaal only.

Meaning: Kaal dravya is an independent dravya out of Jivas etc. form six dravyas. This is non corporeal and insentient existent within the Lok. It does not kill anyone. The samaya, pal, ghadi etc. are Vyavahara Paryaya of Kaal. The moment the duration of jiva to stay in a body gets completed, at that moment he traverses from current body to the next body; hence in the Lok ‘Kaal kills’ – this is stated.

Procedure of Kaal killing the Jivas

How does Kaal takes the life away and in which place – this is elucidated next:

Shloka 77: Similar to cruel conmen, the previously accumulated Karmas generating Moha-pride etc. making the jivas of the three lokas helpless, they kill in fearsome forest form world, there who is capable of overcoming them?

Meaning: Just as cruel conmen give an intoxicating item to eat to the ignorant people and making them intoxicated they kill them in dense forest. In the same way the karma form cruel conmen, generate Moha etc. form great delusion in the ignorant jivas and kill them in the world form forest. Who can protect them? The cause of Kaal (death) is karma. Those bonded with karmas are under influence of kaal. Siddhas do not have karmas  hence they are not affected by kaal.

Sudden arrival of Yamraj

In any time of place there is no remedy for protection against Kaal. Kaal swallows Jivas in all times and place . Overcoming karmas only is the means for protection against Kaal – this is told next:

Shloka 78: O Pandit people i.e. Samyak Drishti Jiva ! Make efforts for benefit of soul. Upon arrival of Kaal no efforts can be made. It cannot be said that Kaal would come when, how, at what place and from where. The devil Kaal comes suddenly hence with the soul contemplation, efforts for being indestructible should be made.

Meaning: By immersing in nature of soul only, the kaal can be prevented. Without elimination of ragas etc., there is no other means for protection  against kaal. Mantra, Tantra, Yantra medicine etc. are not deterrent of the Kaal. Knowing this being silent take seat ( i.e. engage in soul contemplation)

There is no one without death

In all time and place death occurs. There is no place or time which is not invisible to death – knowing this directly one should be at ease :

Shloka 79: O Jiva! Be assured that there is no place, kaal, method and means which are invisible to death hence be at ease.

Meaning: There is no place in the world where death does not occur, there is no time when there is no death, there is no method which can prevent death and there is no means by which body can be protected. Hence knowing everyone to be absolutely under influence of kaal, efforts should definitely be made for soul benefaction. Everywhere at all times and totally by any means no jiva can survive kaal.

Inspiration of giving up attachment to female body

Declaring the Ayu to be destructible, and condemning the women, the body is informed as the cause for non benefaction:

Shloka 80: Why are you affectionate towards the body of women? This body is cluster of fire flames for turning the benefaction to ashes. Don’t you directly witness that this body of woman is like open door to the gates of perils of Narak? Being affectionate again and again towards the body of woman you indulge in benevolence towards it while it always causes interference to you, hence renounce the attachment towards the female body. Although ignorant people believe it to be scarce but actually it is nothing.

Meaning: The women are root cause of the world since with them only the son-grandson etc. form activities of family are caused. This only is the cause for worries form miseries of possessions and violence etc.

In the past those who have become bridegrooms of salvation form bride, they have done so by renunciation of women. With their contact only jiva wanders in all four gatis – knowing this the company of women should be relinquished.

The comparison of Manushya Paryaya with sugar cane having knots

Relinquishing the attachment towards women, the preachment to make this meaningless manushya birth become  successful is made in next shloka:

Shloka 81: This Manushya body is like a sugar cane which is having too many disaster form knots, which is without juice and unsuitable for consumption either. All over its body there are horrible disease form holes of thirst, boils, leprosy etc. Only its name is pleasant but in every way it is meaningless, hence with dharma practice you transform it into seed for parlok and make it successful immediately.

Meaning: Just as a sugar cane with too many knots is without juice and cannot be eaten also. Only its name is tasty but in every other way it is useless. However if that sugar cane is sowed then it would cause several sweet sugar canes to grow, therefore by sowing only it should be made use of. In the same way this manushya paryaya has several perils and does not have happiness. The childhood in the beginning is not pleasant and the old age also does not have taste of pleasure. In the middle age there are several worries, thirst, pains, diseases etc. which hurt a lot, hence there is no pleasure there either. Thus this Manushya paryaya is good only by name sake. In reality it is meaningless in every way. The sensory subjects are not worth enjoyment by it. However if by dharma practice it is utilised as a seed for parlok then with it only great sweet fruits of the form of swarga-moksha shall be attained. Therefore by practicing dharma make this manushya paryaya successful- this preachment is worth following.

Continued……