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….
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