Atmanushasan (Discipline of soul)…..12

 

The Anekant nature of substance established by means of Praman

The Gyan as described above would be confusing – such doubt is dispelled:

Shloka 172: The same substance at the same time has all the three forms of generation-destruction-permanence , otherwise in the substance, without contradiction  from Praman, the realisation of ‘this is same’ and ‘this is different’  would not be possible.

Meaning: If the same substance is described, as being of this form as well as not being of that form, from the same aspect then it is delusion only. However if it is called from some other aspect then there is no contradiction. Just as some person is called as father of a person as well as son of the same person then it is delusion. However if he is called father of some person and son of another person then there is no contradiction. In fact the nature of the thing gets established.

The same substance is permanent as well as temporary also. Just as some person was poor earlier and now has become king, hence from the aspect of change of state he is different, hence ‘ he is different’ – this is believed. However from the aspect of Manushya nature , earlier also he was Manushya and now also he is Manushya – hence there is oneness , therefore ‘ he is the same’ – this is believed. This realisation is not contradicted by direct observation form Praman etc. The nature of thing appears to be such , hence the same person adopts generation-destruction-permanence forms at the same time. The moment the poor became king, at that moment the king state was generated, the poor state was destroyed and manushya nature was permanent. In the same way some jiva became Deva from Manushya , there from aspects of Manushya and Deva , ‘this is different’ – such realisation exists and from aspect of Jiva nature ‘ this is same’ – this is felt. In this way, at the same moment the Deva form is generated, Manushya form is destroyed and Jiva nature is permanent- these three states are existent.

In the same way Jivas etc. all substances have the manifestation in the form of generation-destruction-permanence at the same time having large or small paryayas. Thus the permanence and transitory nature in the same substance is  established.

In the same way the same substance should be treated as existent from aspect of own dravya-kshetra-kaal-bhava and non-existent from aspect of other dravya-kshetra-kaal-bhava. The same person is in the form of this dravya-kshetra-kaal-bhava while not in the form of other dravya-kshetra-kaal-bhava. Therefore the same substance is existent and non-existent at the same time.

In the same way the substance should be believed to be one from the aspect of owner and several  from aspect of constituents. Just as a person is said to be one from aspect of complete body while he is called several from  aspect of hands-feet etc. In this manner the thing is one and several at the same time.

In the same way the substance is the same and it is different also- such tattva is experienced. Thus the Samyak gyani jivas contemplate by means of shastras as well as from the aspect of applicable Praman without contradiction.

All substances  have opposing dharmas

Someone argues that the substance is not established to have generation-destruction-permanence since it has absolutely permanent etc. singular one form only. This is explained next:

Shloka 173: Substance is not absolutely permanent nor absolutely transitory. It is not absolutely knowledge form only nor it is absolutely abhava (absent) form, since absolutely indivisible singular dharma form appearance is contradictory; since the substance is in own form as well as not in the same form at the same time. The eternal nature of thing is like this only. Just as one substance is seen to be anekant (multi faceted ) form , the same way all substances should also be known.

Meaning: Substance is not absolutely one form only. From several aspects it is several forms also.

Followers of Samkhya, Naiyayik etc. believe the substance to be absolutely permanent while Bauddha followers believe it to be absolutely transitory. The Gyan Advait Bauddha followers believe only existence of gyan, the external things are not existent only- thus they believe. Shunyavadi Bauddha followers believe in absence of all substances. In this way different people believe the thing to be ekant form only, but the nature of thing is not so. By consideration the contradiction in such ekant is felt.

A single substance cannot have arth-kriya (practical activity)  without changing state hence how can it be absolutely permanent? In spite of having several forms, from aspect of permanence of some bhava, the substance always appears to be the same natured, hence how can it be believed to be absolutely transitory ?

In the same way the existence of gyan is apparent as well as that of external substances. If existence of external substances is not believed then gyan cannot be divided into Praman and non-Praman, therefore the gyan itself would become non-existent. The existence of things is directly observed, hence if they are treated as absent, then the absence is also denoted by words which are also substance and they too would be non existent and visible cannot be called a lie hence the thing is not absolutely absent form.

In the same way the thing is not absolutely ekant (singular) form. The thing is that form as well as not that form. The substance is permanent from aspect of dravya while from aspect of paryaya it is transitory. From the aspect of appearance in knowledge it is knowledge form only. From the aspect of external existent things it is not just knowledge form but external things form also. With respect to other dravya-kshetra-kaal-bhava being non existent it is absent form also , and with respect to own dravya-kshetra-kaal-bhava being existent it is not non-existent but  existent form only. In this way the eternal anekant form nature of thing exists.

In single substance the above mentioned anekant form is applicable. For example- the Jiva is permanent from aspect of consciousness etc. bhavas and transitory also from aspect of manushya-naraki etc. paryayas. From the aspect of shape of jiva apparent in the knowledge it is just knowledge form also. Jiva is independent substance with its own existence. With respect to dravya-kshetra-kaal-bhava of pudgala the jiva is absent also while with respect to own dravya-kshetra-kaal-bhava jiva is present also. In this way just as jiva is anekant form one substance, in the same way all substances are eternally one form from different aspects and not that form also. Therefore just as nature of thing is there, accepting it the same way results in Samyak Gyan , thus it should be believed.

The extraordinary nature of soul

If anekant is ordinary nature of all substances then what is the extraordinary nature of soul, by contemplating of which the soul practices for salvation. This is answered next:

Shloka 174: Knowledge is extraordinary nature of soul and the nature is indestructible. Hence rational people desirous of indestructible state should contemplate of the spirit of knowledge.

Meaning: As described in earlier shlokas the permanence-impermanence etc. dharmas are existent in all the substances equally i.e. they are ordinary dharmas. However gyan is seen only within the soul hence it is extraordinary nature of soul. With this characteristics only the existence of soul different from other substances is decided. This is a rule that so long as a thing is existent, its nature also remains present, since with the destruction of characteristics , the thing would also not remain existent.

Just as some person operates being owner of his own wealth then his state would remain as it is and if he operates  being owner of other’s wealth then his state would not remain as it is. In the same way the nature of soul is Gyan Samaysar hence he should manifest being the owner of his own gyan. ‘ These substances can manifest as they like, I am just their knower only’- with this spirit his state remains one form only, since gyan is nature of jiva which is never absent. Further, Jiva does not become owner of other inconsequential bhavas different than gyan, hence his state does not keep changing- remains one form.

The jiva who manifests being owner of nature of other dravyas, believes body, wife, son, wealth etc. to be his own while they manifest in their own ways; his state does not remain consistent, since the state of body etc. never remains consistent. With the change of their state, his own state changes – with such belief, it does not remain consistent. Therefore those who desire consistent state, they should take recourse to spirit of gyan.

Result of Gyan and glory of Moha

What would be the result of contemplation of bhavna form shruta gyan and Shukla dhyan having divisions of Prathaktva-Vitark and Ekatva-Vitark? This is answered:

Shloka 175: Definitely the result of Gyan is Gyan only which is praiseworthy and indestructible completely. It is a matter of great wonder that people desire some other results – this should be known as glory of Moha.

Meaning: The immediate result of rightly knowing the substances by means of Shruta Gyan is the knowledge of those substances only and the traditional result is Keval Gyan wherein all substances are known. In this way the fruit of gyan is gyan only, which is praiseworthy in all aspects, since by knowing the substances as they rightly are, it leads to perturbationlessness. This lack of perturbation is characteristics of bliss and all jivas desire bliss. This bliss does not have dependence etc. form blemishes. Other people desire sensual subjects form fruits- this is glory of Moha. Just as a patient suffering from itching enjoys tools for scratching, in the same way on account of Moha, with generation of desire-anger etc. form bhavas in the soul, this jiva likes wife-son etc. substances and he desires them. On witnessing the desire of fruits other than gyan in this jiva, the wise ones  are highly surprised. Just as the activities of a person influenced by ghost causes surprise to all, in the same way with the  activities of jiva inflicted by Moha surprises the wise ones.

Difference between Bhavya and Abhavya

What kind of fruits are attained by the Bhavya and Abhavya jivas engaged in the spirit of Shruta Gyan:

Shloka 176: The Bhavya jivas becoming blemish free like  real jewels in the shastra form fire get adorned with absolute purity while Abhavya Jivas remaining illuminated like coal remain corrupted only or turn to ashes.

Meaning : Just as the impurities of a jewel get destroyed with fire and it appears in pure form brilliantly, whereas the coal illuminates with fire but later it remains black only or turns to ashes. In the same way the dharmatma bhavya jivas with practice of shastras destroying blemishes of ignorance and ragas, attaining Siddha state in pure natured form become praiseworthy; while adharmi abhavya jiva knowing the substances by means of practice of shastras may become famous but he remains corrupted with ragas etc. form blemishes.

The procedure of Dhyan

The ingredients of Dhyan are described:

Shloka 177: Knowledgeable of  the spiritual state of the soul, Munis expanding the Samyak Gyan again and again, observing the substances rightly, eliminating raga-dwesha, engage in Dhyan.

Meaning: Atma Gyani jivas engage in Dhyan. Firstly they decide upon the forms of Jivas etc. substances by means of Agam-inference etc. form Samyak Gyan and with right belief they destroy raga-dwesha without generating raga-dwesha with external means and internal contemplations. With such ingredients Dhyan is attained because the immobility of Upayoga alone is Dhyan. With raga-dwesha the upayoga would wander in external substances then how can dhyan be practiced and without deciding upon the nature of substances the other dravyas would appear desirable-undesirable then how can raga-dwesha be eliminated ? Without engaging own Gyan in knowledge of substances, how can their nature be known? Therefore spreading the gyan in substances, deciding upon their true nature, eliminating raga-dwesha , contemplating upon a specific substance, withdrawing all other thoughts, this jiva attains Dhyan state. This Dhyan is real Moksha Marg. For this the Bhavya Jivas should acquire the above ingredients.

Nirjara of Agyani along with bondage of karmas

Here someone enquires that why should Dhyan be engaged in after elimination of raga-dwesha ? In reply it is told that these raga-dwesha cause bondage of karmas which are cause for worldly existence hence they should be eliminated before Dhyan:

Shloka 178: Just as the chord in a churner winds and unwinds, in the same way this Jiva engages in going-coming in this worldly ocean in the form of transmigration.

Meaning: So long as  the chord in the churner winds and unwinds, it keeps moving back and forth. In the same way in this worldly jiva the bondage of new karmas and nirjara (shedding) of old karmas keeps happening. Till then he continues transmigrating in narak etc. form paryayas. With fruition of past karma the ragas etc. are generated and with those ragas new karmas are again bonded. Therefore the raga etc. bhavas are cause for the worldly transmigration – this should be known.

Inspiration for Avipak Nirjara ( premature fruition of karmas)

Some Nirjara of karmas is cause for transmigration and bondage of new karmas for the jivas, while some Nirjara is not cause for bondage:

Shloka 179: Similar to the unwinding of the chord of the churner, with the opening of knots of karmas the jivas are bonded with karmas and transmigrate. Hence that know should be so opened that further karma bondage and transmigration does not result.

Meaning: The chord in the churner unwinds in two ways. One is such that it unwinds and winds simultaneously  so that it continues rotating. The second unwinding is such that it does not wind again and hence it does not continue rotating. In the same way the knots of karmas of the worldly jivas are opened in two ways i.e. the Nirjara occurs in two ways. One nirjara is such that with it the new bondage and worldly transmigration continues, while the second nirjara is such that with it the new bondage and worldly transmigration does not result  and salvation from karmas is attained.

Here it should be known that when past karmas upon fruition result in their fruit and shed, then the nirjara is Savipak ( fruition of karmas on maturity) which is cause for new bondage and worldly transmigration. When the past karmas shed without giving their fruit due to dharma practices, then it is Avipak Nirjara ( premature fruition of karmas) which is not cause for new karma bondage and worldly transmigration. Hence the karmas should be unshackled with Avipak Nirjara so that new karma bondage and worldly transmigration does not result.

Cause for bondage and salvation

How does the karma bondage entail and how it does not is described next:

Shloka 180: With activity and inactivity carried out with bhavas of raga-dwesha, bondage results while with activity and inactivity carried out with tatva gyan results in salvation.

Meaning: The manifestation of soul in any specific bhava is its activity while not manifesting in whichever bhavas is its inactivity. Here with fruition of moha, the fructifying raga-dwesha bhavas result in ashubha activities and inactivities of Shubha kind. These activities, inactivities result in bondage of the soul while with the weakening of moha fruition the tatva gyan results; hence with knowledge shuddhopayoga form activities result in inactivities of Shubha-ashubha bhavas. These activities-inactivities result in salvation of soul. Hence these should be practiced.

Causes for Pap, punya and salvation

What results in bondages of the form of pap and punya, and what results in elimination of both is answered next:

Shloka 181: Intellect of the nature of aversion towards qualities and attraction towards blemishes definitely generates Pap; on the other hand the intellect of the form of  attraction towards qualities and aversion towards blemishes generates punya. Intellect free of both enables salvation from punya and pap karmas.

Meaning: Upayoga is called as intellect. This upayoga is of three kinds. Ashubha Upayoga, Shubha Upayoga and Shuddha Upayoga. The bhava which results in benefit of the soul is quality and the one which results in harm is called blemish. With the bhavas of the form of dharma the soul is benefited hence bhavas which reinforce dharma are qualities. The adharma form bhavas result in harm to the soul hence bhavas opposing dharma are blemishes.

The jiva who has aversion towards qualities on account of fruition of intense Moha and attraction towards blemishes, that jiva has ashubha upayoga which results in pap bondage.

The jiva who has affection towards qualities on account of weak fruition of moha and aversion towards blemishes, that jiva has Shubha upayoga which results in punya bondage.

Q: How intellect of aversion results in punya bondage ?

A: Aversion on account of passions result in pap bondage only, however just as some person has aversion towards enemy of the friend, in the same way the one who has aversion towards opponents of the dharma, then in his intent there is affection towards dharma only, which results in punya bondage.

In this context the example in shastras is famous: Wild boar and lion were fighting. The intent of boar was to protect the Muni, hence after death he was born in fifth swarga as deva while the intent of lion was to kill Muni hence after death he took birth in fifth Narak.

In shastras also the Paps and Papi, both are condemned, hence (in some aspect) aversion also results in punya bondage. In this manner both Shubha and Ashubha Upayoga manifest along with raga-dwesha, therefore they are called as Ashuddha Upayoga. The jiva who does not have both these forms of raga-dwesha due to absence of Moha, he has Shuddha Upayoga. With that shuddha upayoga the punya and pap karmas get destroyed , new bondage does not accrue and past bondage is shedded as Nirjara.

In this way these three kinds of Upayoga should be known as the cause for punya-pap bondage and their elimination.

The cause for raga-dwesha

How does raga-dwesha get generated which are means for bondage, this is replied next:

Shloka 182: Just as seed results in root of tree and sprout, in the same way with the cause of Moha, the soul manifests in raga-dwesha form; hence those jivas who want to destroy raga-dwesha, should burn the moha with the fire of the form of knowledge.

Meaning: Mithyatva bhava having belief in false Tattva is described as Moha. Believing the substances to be favourable-unfavourable and therefore having affection-aversion towards them is raga-dwesha. With belief in false Tattva only the substances appear favourable-unfavourable, therefore just as seed is the prime cause for the root and sprout of the tree, in the same way the prime cause for raga-dwesha should be known as Moha.

Just as Jiva desiring to destroy the root and sprout has to destroy the seed, in the same way the jiva wishing to destroy the raga-dwesha has to destroy moha firstly. With destruction of moha , they gets destroyed automatically. After destruction of moha although the samyak Drishti may have raga-dwesha but they are like roots and leaves of an uprooted tree which remain green for sometime and would dry up pretty soon. In the same way the raga-dwesha shall also get destroyed soon. With presence of Moha, even though in same Mithya Drishti the raga-dwesha appear to be low externally, but they shall multiply soon just as with presence of seed the root and sprouts are seen less, but they shall soon grow. Therefore knowing Moha to be the root cause of raga-dwesha, it should be destroyed.

Just as fire burns the seed, in the same way the knowledge destroys the Moha. Knowing the true nature of Jiva etc. Tattvas by means of knowledge  the belief in false Tattvas gets destroyed. Hence one should practice the knowledge of Tattvas. With this alone all objectives get fulfilled.

The form of Moha and means for its destruction

What is the nature of Moha which is  seed form of raga-dwesha and what is the means for its destruction :

Shloka 183: The Moha form abscess is generated on account of previous planetary blemishes, deep, with movement, painful and can be removed with renunciation etc. form activities.

Meaning: Here with the example of abscess the nature of Moha is described.

Just as abscess is quite old, the moha is also eternal. The abscess is generated with fruition of pap with the nimitta of conjunction of harmful planets, in the same way the Moha is generated with the blemish of attachment towards other possessions. Just as abscess is quite deep, moha is also quite vast and insurmountable. Just as blood and puss keeps coming out from abscess, in the same way the Moha also makes jiva to traverse in Narak etc. Gatis. Just as abscess causes pain, the moha also results in restlessness. Just as abscess can be removed by application of ghee etc. and drawing of blood etc., in the same way the Moha can be overcome with detachment and renunciation of other dravyas.

Continued…..

Atmanushasan ( Discipline of soul)….11

 

Chakravarthy-hood of Kali-kaal

Shloka 159: In this Muni dharma the house holders are the donors , suitable food is the wealth and accepting food with the intent of benefit for all, remaining detached with the body, is the deed – even this is a matter of shame for the wise ones. This is subject of great wonder that the Munis are influenced by  raga-dwesha considering this food also as the benefit  of their attire. This is the Chakravarthy-hood of Kali-kaal.

Meaning: The house holder is donor due to his devotion and the Munis are suitable recipients, then currency in the form of food only is donated, and other cash etc. are not donated . That food also  is accepted by Munis, that too is taken in a manner which is beneficial to self, donor and other jivas. They do not take in such a manner that after taking food being careless  harm themselves, generate passions within the donor which would harm them and being cause for blemishes in other jivas, harm them too. During the acceptance of food they remain detached from the body also since they know that this body is not dear to me, but it has to be used for the practice of tapa. It should not get destroyed hence some tasteless food should be taken – they accept food with these considerations. They do not take food with greed of taste etc.

Even then acceptance of food in this manner is a matter of shame, they feel shy and own inferiority is felt. Even then it is surprising that people adopt Munihood in this Kali-kaal for the sake of food. By this attire they practice a livelihood. Therefore it appears to us that this denotes the Chakravarthy-hood of this Kali-kaal. Just as Chakravarthy makes the Devas etc. residing in his area to follow his orders, in the same way this kali-kaal also makes the Munis born within its period to act in a converse manner.

Q: If it is the fault of the kaal then whether Munis of such kaal should be believed?

A: Just as in Kali-kaal the injustice prevails but it should not be treated as justice; it should be known that this injustice is due to fault of kaal. In the same way in kali kaal corrupt disguised people are prevalent but they should not be accepted as Muni. Rather it should be known that the conduct of such disguised people is on account of fault of kaal.

Just as it is told that this deed has happened on account of fruition of some Pap karma, there along with the pap karma the deed also is condemned. In the same way if it is said that this deed has happened due to kali-kaal then along with kali-kaal that deed also should be highly deplored. Therefore for  deploration of  the   disguised Munis who act with raga-dwesha for the sake of food, the influence of kali-kaal is described.

Harm on account of nimitta of karmas

O Jiva! Under influence of karmas you manifest with raga-dwesha , but what benefit  did those karmas give you? This is told next:

Shloka 160: O Jiva! The karmas which destroyed your nature of ownership of knowledge of all the three loks (did not permit omniscience to appear)  and which destroyed your own soul bliss (beyond senses) from the root itself; even then being shameless and miserable you are satisfied with the pleasures generated by those senses produced by those very karmas. With the tasteless and disgusting food acquired after misery of fasting etc., you are believing it to be continuity of livelihood and feeling satisfied.

Meaning: Just as some big king has been dethroned by an enemy and when that king is happy to take a small quantity of food being offered by that enemy with humility, then he is deplored for being shameless. In the same way O Jiva! You are a great substance which is owner of infinite knowledge and bliss. The karma form enemies have destroyed your knowledge and bliss and thus corrupted you . You remaining humble are satisfied with the insignificant sensual pleasures generated by the fruition of those very karmas. Hence you are shameless and should be deplored.

Just as with accepting unpalatable food provided by that enemy with great dishonour, that king remains satisfied then he is extremely deplorable. In the same way O corrupt Muni! Your karmas also did not give you much pleasure; after undergoing misery of several fasts etc. you get some food from the householder and that itself you are treating as your stable livelihood, hence you are extremely deplorable.

Therefore just as the king should find a means for the destruction of his enemy, in the same way you should find the means for the destruction of karmas and it is not proper to be lusting for sensory subjects.

The requirement of patience even for the sensory pleasures

O Muni! If you desire for sensory pleasures, then consider those places where great sensory pleasures are available:

Shloka 161: O bhikshu Muni! If you desire sensory pleasures, then be a little patient. These pleasures are available in Swarga. O fool! In spite of seeing the food being cooked, why do you destroy the appetite by drinking water etc? Don’t do so.

Meaning: Just as some foolish person being hungry and in spite of watching the food being cooked, is not able to wait patiently by tolerating  the hunger and spoils the appetite by drinking water etc. In the same way the foolish person being desirous of sensual pleasures does not consider that by practicing dharma he shall attain swarga shortly and he shall attain the sensory subjects. Without such consideration i.e. he does not have patience till the Manushya Ayu is completed and swarga is attained and is not able to tolerate the desires for that long. Instead by consuming faulty food etc. and with some sensory enjoyments, he destroys the pleasures of swarga. O fool! Why do you do so? Don’t do so. If you desire pleasures then have patience for a while, practice  dharma; you shall attain several pleasures in swarga.

Although the sensory desires are not appropriate, however here by instigating  the Jiva getting corrupted into such pleasures, the idea is to prevent his corruption.

Karmas are helpless in harming Maha Munis in any way

Although karmas provide the sensory pleasures and life- these two things, however what harm  can those karmas do to Maha Munis :

Shloka 162: Poverty is whose wealth and death only is whose life and knowledge alone is whose eyes- for such saints what can the  creator i.e. karmas do for them? Nothing.

Meaning: The Maha Munis who observe the substances by means of knowledge form eyes, for them the Nirgranth state without wealth etc. alone is the wealth. Since just as other jivas are happy with the wealth , these Munis are happy with Nirgranth state. For them the death only is the life, since just as other jivas are happy with attaining life, these Munis consider happiness in loss of sensory life etc. What can karmas do to such Maha Munis? Since the power of the karmas is this much only that they can give poverty or death etc. But those Muniraj are not unhappy with this hence karmas cannot do anything to them.

Karmas cannot harm those who disappoint hope itself

If it is so then what deed is carried out by the gods i.e. karmas :

Shloka 163: Those who have hope for living and attaining wealth, for them gods (karmas) are the almighty ; but those who have destroyed hope, what can almighty do for them ? Nothing.

Meaning: Here karmas are called almighty. Those ignorant Jivas who desire wealth and  life in the form of paryaya, for them the karmas attain the form of karma being capable to do their task and those jivas only are afraid of karmas. We should not die or we should not become poor- for having  such hopes the karmas make them unhappy. However those who have destroyed desires by parting with wealth etc. and those who are facing reasons for death, for them karmas cannot do anything. Such Muniraj are not afraid of karmas, if death occurs, so be it; they are not afraid of leaving the paryaya. Knowing the poverty to be cause for non-perturbation they have given wealth etc. on their own- thus those who have eliminated hopes, how can karmas make them unhappy? With weakness of Moha, the fruition of karmas also become weak and cannot carry out the task of making soul unhappy.

The supreme state of revered and despicable people

Some people forgo huge kingdom and accept Tapa while some people forgo tapa and accept kingdom- the results of both these acts are described next:

Shloka 164: Those who sacrifice the kingdom for the sake of tapa and those who relinquish the tapa with hope of sensory pleasures- both of these attain the supreme amounts of reverence and deploration.

Meaning: In this lok some people are worthy of reverence and some others are worthy of deploration. Out of them those who relinquish the Chakravarthy state and accept Muni state are worthy of supreme reverence since giving up the wealth of such Chakravarthy state they practice the harsh conduct of the Muni dharma. While those who give up accepted Munihood and accept kingdom for sensory desires, they are worthy of supreme deploration, since breaking even small vow is deplorable and this person has broken the vows of Munihood after acceptance, hence his corruption is totally deplorable.

Q: Deploring someone  is not right?

A: Deploration with jealousy and aversion attitude is not right. But revealing Pap conduct to indicate its sinfulness is not wrong. If it were not so then why would the shastras deplore the papi jivas?

Surprise at the renunciation of tapa by those who desire sensory pleasures

Shloka 165: If Chakaravarty  relinquishes the kingdom for the sake of tapa then it is meaningful since the result is incomparable, permanent bliss generated within the soul. Hence it is not a matter of surprise. However it is matter of great surprise that in spite of being intelligent, they give up the great tapa for the sake of enjoyments of  abandoned sensory poisons.

Meaning: Just as in the lok it is not a matter of surprise if someone relinquishes small pleasures for the purpose of attaining greater pleasures. However if someone abandons a great state again for partaking the completely painful poison which was relinquished earlier then it is a matter of great surprise. In the same way it is no wonder that Chakravarty state is relinquished for attaining bliss of Moksha, however if someone abandons Muni hood venerable in all the three loks for the sake of enjoyments of completely painful sensory subjects again, then it is a matter of great surprise. How can such a disaster happen?

Surprise at the boldness of those abandoning tapa

The next shloka expresses surprise at those who relinquish the tapa:

Shloka 166: Small child also is scared of falling from the high bed in anticipation of pain, but it is a subject of great wonder that the wise people are not scared of falling from the high tapa which is at the level of peak of all the three loks.

Meaning: In spite of lacking intelligence, a small child also is scared of falling from the high bed since he knows that the fall would result in pain. But this jiva is holder of Muni Ling and intelligent and this tapa is also as high as the peak of all the three loks, since all the jivas of the three loks consider tapa to be very venerable, even then this jiva is not afraid of its corruption and himself welcomes abandonment. He does not even consider that with this relinquishment I shall be subject of laughter in the lok and I shall suffer pain of insults and further suffer miseries of narak-nigod in other lok for long periods – this is a subject of great wonder.

Oh! In this lok after attaining higher state, lowering of the state even due to dependence is so shameful that one considers suicide. But now he has become so shameless that after attaining the high state of Muni hood , he is  lowering self with corruption. Witnessing such impossible thing who would not wonder? The corrupt Muni becomes subject of condemnation by renouncing worldly practices hence the surprise is being expressed here.

Condemnation of those who soil the Tapa

The tapa by which great paps also get washed away, that tapa is soiled by lowly people :

Shloka 167: All sins carried out earlier are definitely purified by means of tapa and the extremely contemptible jivas who are antagonist of jina principles corrupt even that tapa.

Meaning: Just as dirt is washed away with water, but those who soil the water itself are called as scoundrels. In the same way the paps are cleansed by the tapa and extreme papi also can cleanse the paps with tapa but those who corrupt the tapa itself which is a means of cleansing the paps, they are extreme scoundrels.

Here the purport is that the one indulging in pap is anyway scoundrel, but the one adopting Muni ling which is a means for cleansing pap and then corrupting it is a greater scoundrel. Elsewhere also it is stated in dictums that” pap carried out anywhere is cleansed in dharma sthana (place of dharma), but where can the pap carried out in dharma sthana be cleansed? It becomes impregnable armour”. In the same way the paps carried out in householder state are cleansed in Munihood but where can the pap performed in Munihood be cleansed? It becomes impregnable coat.”- realising this it is improper to corrupt the Muni Ling.

Two primary reasons for generation of surprise

In the lok there are several reasons for generation of surprise. Out of them abandoning tapa is cause for extreme surprise:

Shloka 168: There are hundreds of examples of wonders in the three loks. Out of them only two reasons cause great wonder to us- one is vomiting the nectar after drinking it by the unfortunate being and second relinquishing the treasure of sanyam after accepting it.

Meaning: Where impossible deeds are observed, it is a cause for wonder. In the Lok there are several impossible deeds which generate wonder, but we are surprised by only two deeds. Someone who has consumed nectar with great fortune by which old age etc. diseases are prevented and then  he vomits it- one is this. Second wonder is – someone accepting the treasure of sanyam with Kaal Labdhi (fortunate time) which is capable of destroying miseries of birth and death and then  abandoning it. Out of these two wonders the first one is just example. Just as after drinking nectar vomiting it is adverse activity, in the same way after accepting sanyam, giving it up is adverse activity, therefore the sensible people do not indulge in it.

Inspiration for relinquishing ragas etc.

The rationale people not abandoning treasure of Sanyam due to aforementioned reasons are now preached to relinquish all the possessions and destroy ragas etc. along with  its roots itself:

Shloka 169: O Muni! You have adopted this Muni Ling and destroying several violence etc. Pap karma form external enemies you have accumulated your strength. Hence you do not have any other hindrance form enemy. Now with a goal to destroy the internal enemies be watchful in activities of eating, sleeping, walking, sitting etc. to protect yourself- this preachment we give you.

Meaning: Kings have two types of enemies, internal and external. Other kings etc. who are beyond the border of kingdom are clearly external enemies and those staying nearby assisting in eating drinking etc. in the form of servants etc. are internal enemies in hidden form.

The king who has destroyed external enemies does not have any reason for loosing kingdom. However if he is not careful of food and drinks activities then he can be killed by internal enemies. Therefore he has to protect himself carefully from internal enemies in the activities of eating drinking also.

In the same way the Munis have two kind of enemies, external and internal. External to Muni Ling appearing clearly adverse the violence etc. form external enemies are there and internal enemies are of the form of ragas, carelessness etc. in the activities of eating, drinking etc. performed in Muni Ling.

With the renunciation of external violence etc. the Munis do not have any reason to be corrupted from Munihood. However in the activities of eating drinking etc. by remaining careless, the Munis lose their Munihood by ragas etc. internal bhavas. Therefore to protect the Munihood from ragas etc. form internal enemies, the activities of eating drinking etc. should be carefully carried out.

Here the implication is that one should not be careless just after renunciation of external violence etc.; the activities of eating drinking etc. applicable to Muni Ling also should be carried out without ragas etc.  

Inspiration for practicing of Shastras

With restraints of the mind the soul is protected and ragas etc. are destroyed, hence such activities should be done that the mind is restrained:

Shloka 170: Wise people should always engage the mind form monkey everyday in the shastra form tree. This shastra form tree is bent with weight of  the flowers and fruits of the form of Anenkant form substances, pervaded with words form leaves, accompanied with hundreds of branches of the form of Nayas, is extremely tall and elaborate Matigyan is its roots.

Meaning: Someone may say that mind is fickle like a monkey, hence in spite of care it gets manifested in ragas etc. form, so what should be done? To him this preachment is given:

Just as if the monkey is kept idle then he would do some mischief or other. Hence engage him in the trees so that he is happy and will not harm  anyone. In the same way if the mind does not have any purpose then it would manifest in ragas etc. form for sure, hence if it is engaged in practice of shastras then it would not be diverted to ragas and would remain happy.

Here just external studies of shastras is not called practice of shastras , but in accordance with the shastras contemplating of the nature of self is also practice of shastras. In Shukla dhyan also the dhyan has been stated to be accompanied with Vitark (argument) and Vitark is said to be shruta ; hence so long as keval gyan is not attained, till then with engagement of mind in shastras only, the ragas are lessened.

For engaging mind of the form of monkey the shastras are stated to be of the form of tree. In the tree the fruits and flowers are its essence and it is laden with their weight. It is decorated with dense leaves. The flowers and fruits grow upon the branches of tree and it is extremely tall. Well spread roots only are the cause of its existence. Similar to the tree, in shastras also the Syadvad meanings are substantive and they only are acceptable. The shastras are decorated with logical words, wherein the substances are described by means of several nayas. Shastras are venerable in all the three loks hence are supreme. Matigyan or intellect is the root cause for the expansion of shastras. Hence monkey form mind should be kept engaged in the shastras of the form of tree.

Anekant (pluralistic) form of substance

How do the jivas engaging their mind in shastra form tree, contemplate of the tattvas:

Shloka 171: Gyanis knowledgeable of all the Tattvas contemplate of all the substances like Jivas etc. which are eternal , which in spite of taking specific form and its opposite form never gets destroyed.

Meaning: Gyanis  practicing shastras do not engage their minds only in words or figures of speech etc., they contemplate of the nature of substance that the Jivas etc. substances are permanent as well as transient; existent as well as non existent; one as well as many; this form also as well as not this form. In this way the Jivas etc. form substances having completely opposite dharma forms never get destroyed and always remain within their own nature. This is the form of all Jivas etc. form eternal substances. The Tattva Gyani jivas contemplate in this manner by means of shastras. With such contemplation they realise the nature of substance by which they attain samyak darshan etc. and thus attain benediction.

Continued……

Atamanushasan ( Discipline of soul)…10

 

Who is the best amongst the Gyanis?

On revelation of their blemishes, the wise persons should notice those flaws and remove them while by observing qualities they should adopt them :

Shloka 145: Forgoing all other reasons, those jivas who accept and relinquish the qualities and blemishes by judging their nature only, they are the best amongst the Gyanis.

Meaning: Jivas have this tendency of accepting some things and relinquishing some other things. Those qualities which generate Samyak Darshan etc. should be accepted while those which generate flaws of Mithya Dasrhan etc. should be relinquished. In this way those who accept or relinquish the qualities and blemishes based upon their nature alone and there is no other objective like sensory enjoyments or passions, such jivas should be known as supreme Gyani, since they are practicing for their own  benefit and it is the duty of wise ones to ensure own benefit.

Persuasion for relinquishment of detrimental and engagement in own welfare

Blemishes which are generated by practicing contrary to the above are described:

Shloka 146: O Jiva! Being foolish, giving up beneficial, adopting the detrimental, you make yourselves extremely miserable, hence now you do the opposite ! Being wise and relinquishing the detrimental, adopting the beneficial, you progress with that only ! With this you shall attain natural pleasure.

Meaning: O Jiva! You abandoned  the beneficial activities of Samyak Darshan etc. and took recourse to the detrimental  faulty activities of  Mithya Darshan etc. With such renunciation and acceptance, you have suffered since eternal times. Hence you consider your own state and realise what you had done? And what benefit did I accrue? Now if you act in opposite manner i.e. adopt the beneficial and abandon the detrimental, then you shall surely be happy, since with reversal of cause the result also gets reversed.

Just as with use of fire, discarding water it enhances the heat and by abandoning of fire and use of water the coolness enhances; in the same way with the manifestation by which you have suffered eternally, by manifesting opposite to it you shall surely be happy.

O Jiva! Since eternal times you have practiced blemishes relinquishing the qualities. Hence giving up the blemishes you should practice the qualities.

Persuasion for acceptance of qualities and abandonment of blemishes

What is the result of knowing the causes for generation of qualities and shortcomings:

Shloka 147: These are defects and these are caused by these reasons, while these are qualities which are produced by these reasons- with such decision the Jiva who immediately relinquishes the practices worthy of abandoning and adopts the practices which generate benefits, that jiva only is Gyani, he only is having Samyak Charitra and that only is treasure of bliss and fame.

Meaning: Rational people firstly identify the causes of defects and qualities. On consideration the causes for the sufferings of the soul appear to be Mithyatva etc. form defects while the causes for happiness of soul appear to be Samyaktva etc. form qualities.

Subsequently they recognise the causes of defects and qualities. Here Kudeva, KuGuru, Kushastra etc. and sensory subjects etc. appear to be the cause of defects while Sudeva, Suguru, Sushastra etc. and vows, sanyam etc. appear to be the causes for qualities.

With such consideration, the causes for defects should be relinquished and causes for qualities should be adopted.

Here the knowledge of decision of reasons  for  qualities, defects is Samyak Darshan along with Samyak Gyan. Relinquishing all the causes for blemishes and acceptance of qualities is Samyak Charitra. In this way with the conjunction of these three the Moksha Marg is attained and its result is Moksha where infinite bliss is experienced and that Jiva is glorious in every possible way. Hence firstly the qualities and defects should be known along with their reasons.

Duty of people  with discriminating sense

Rational people should engage in both the activities for enhancement of beneficial and destruction of harmful, since without them the loss and gain of wealth etc. are seen in all other jivas:

Shloka 148: With the fruition of punya-pap karmas accrued in previous births, the enhancement and destruction of body, wealth etc. is equally seen in all the jivas. However the wise one is that only who engages in enhancement-destructions pertaining to Sugati ( favourable birth); on the other hand those who engage in enhancement-destructions pertaining to Durgati (unfavourable birth), they are foolish- thus has been told by Shri Guru.

Meaning: In the world, he only is considered wise who increases his wealth etc.  by destroying the poverty etc. On the other hand the one who enhances his poverty etc. with destruction of wealth etc. is considered foolish. However such beliefs are delusions since in this loss or gain the jiva has not accomplished anything. In accordance with the previously accrued punya-pap karmas, the jivas themselves indulge in those acts.

In is generally seen that some person in spite of being quite intelligent is poor while some other person in spite of being quite foolish is wealthy. One jiva with certain efforts is seen to become rich, the same jiva, with the same efforts is seen to become poor. Hence in this loss-gain the intelligence has not contributed anything and believing own purushartha (efforts) as the cause  is meaningless.

In reality, by  the enhancement of Samyaktva etc. dharma form bhavas and by the destruction of Mithyatva etc. adharma form bhavas , one should be considered to be wise. On the other hand with the enhancement of Mithyatva etc. form bhavas and destruction of Samyaktva etc. form bhavas, one should be considered to be foolish- this is the real truth, since in this loss-gain there is effort of the jiva. In accordance with the consideration in the intellect, the jiva carries out those deeds.

Distinctly it is seen that some Tiryanch etc. also attain swarga etc. by practice of dharma with his wisdom while some king etc. being foolish and practicing adharma attain narak etc.

In this way realising the objective of the intelligence of Jiva for the purpose of enhancement of dharma and destruction of adharma, the jiva should engage in purushartha accordingly.

Munis practicing real charitra are rare only

Jivas engaged in enhancement of dharma form bhavas, which are  means of Sugati are rare:

Shloka 149: In this Kali-kaal the punishment only is the rule. With punishment only the path of justice is traversed and this punishment is imparted by kings. Other than kings nobody else can impart punishment. However those kings also carry out justice for their wealth only. Where there is no gain of wealth is seen, they do not impart justice. But this wealth is not available with the forest dwelling Munis since their attire itself is without wealth. The corrupt Munis are not directed on right path by the kings ( they are not controlled by them). Even Acharyas have become greedy of the respect-veneration  etc. hence they too do not guide the respectful Munis on the right path. Therefore in this period of time, the Tapasvi Munis practitioner of flawless conduct are scarce like beautiful supreme jewels.

Meaning: The Jivas born in this fifth period of time are insentient and twisted in nature. Without fear of punishment they do not traverse on the path of justice. In the worldly conduct the kings are the ones imparting justice while in the conduct of dharma the Acharyas are the one imparting retribution. The kings carry out justice only with the objective of gain of wealth, but the Munis do  not have any wealth hence the kings do not control them and Munis do as they wish. The Acharyas have become greedy for the veneration hence they do not punish the Munis hence the Munis have become fearless and promiscuous. Only rare Munis practice the real dharma.

Negation for the keeping company of promiscuous practitioners

Those Munis who do not respect the Acharyas and do not follow their orders and conduct promiscuously , their company should be shunned:

Shloka 150: In reality those who are not Muni, but believe themselves to be Muni, who are wounded by the insinuating eyes of the women, they wander like  restless deer injured by arrows. They are not able to keep themselves stationary in the forest of sensual desires. The company of such Munis who are restless and corrupt like clouds shattered by wind should be shunned by the Bhavya Jivas.

Meaning: Just as a deer, restless by the pain of an arrow piercing his body, jumps around without keeping stationary anywhere in the forest. In the same way, the corrupt  Munis are injured by the insinuating eyes of women in the form of arrows of cupid, hence with their pain they are delusional and not able to be attentive on any one subject. Thus with the intensity of sensual desires, leave apart the practice of dharma, they cannot keep their minds stationary upon  the subjects of seeing, hearing, smelling etc.

Just as clouds become scattered due to wind, in the same way these Munis become fickle minded due to corrupted bhavas. Oh! It is their destiny, but O Bhavya Jiva! You have some dharma sense hence you are advised not to keep company of such corrupt people . If you keep their company then being their companion you shall also attain Durgati ( unfavourable birth). The essence is that it is not right even  to keep company of corrupt Munis.

Inspiration for adopting non-begging spirit

By avoiding company of such corrupt Munis, you shall acquire all such materials which you request, hence being non-beggar you practice :

Shloka 151: Here the one who has understood the meaning of Agam is addressed- O Muni with understanding of meaning of Agam ! The cave is your temple, directions are your clothes, sky is transport, enhancement of tapa is your favourite diet and qualities are wife. Therefore you do not have any suitable items which you need to beg from anyone. All are with you. Now if you unnecessarily beg, it is not appropriate to be pitiable.

Meaning: In the Lok with desire of wealth etc. items, begging is resorted to. If you desire wealth then you have acquired the wealth of the form of meaning of Agam which fulfils all desires. If you beg for temple(house) then the naturally made cave form temple is there with you. If you desire clothes then the clothes of the form of directions are worn by you i.e. you have become digamber. If you desire transport then you have the transport in the form of sky, go wherever you wish. If you desire food then you have fulfilling food of the form of enhancement of tapa and if you desire women then forgiveness etc. qualities form women are with you.

In this way you have all the materials, now what more do you need, that you resort to begging? Your conduct is not supreme without humility. Hence you are preached to be free of begging.

Who is humble and who is proud

The one begging is inferior and the one not begging is superior:

Shloka 152: There is nothing smaller than Paramanu and nothing larger than Akash – those who tell this, have they not seen the beggars and proud ones?

Meaning: Some people say that there is nothing smaller than Paramanu and nothing larger than Akash. But it appears that they have not seen the beggars and the proud people (otherwise they would not have said so). If they had seen the beggar then he would have been described as smaller than Paramanu and if they had seen the proud one then they would have described him to be larger than akash. Here the purport is that the begging beggar is the smallest due to loss of dharma and self respect and the one not indulging in begging such proud person is largest due to enhancement of dharma and pride etc.

Q: The passions are opponent of dharma hence with loss of pride of beggar and enhancement of pride of proud person, how can the dharma be practiced.

A: With the enhancement  of passions if some other passion becomes weaker then it does not result in dharma. For the humble one , due to high intensity of greed the pride etc. are reduced but it does not result in dharma, instead pap accrues. With the reduction of all passions, the appearance of passionate state is also dharma only. Here the one having pride passion is not proud. In spite of greed not begging anyone is pride only. For the Dharmatma Jiva, all passions have weakened hence he does not request Papi people (since he does not have greed) ; therefore he appears to be proud , but he is not proud , he has dharma only. Hence one should not beg.  

The dignity of beggar is transferred to the donor

Where has the dignity of beggar gone, which has brought inferiority into  him ? This is answered next:

Shloka 153: I believe that the dignity of the beggar has been transferred to the donor. If it were not so, and it were some other way  then why does the state of beggar becomes inferior and the state of donor becomes superior at the time of supplication?

Meaning: Here by means of a figure of speech the Acharya says that it appears to us that earlier the supplicant and the  donor were equal, however at the moment the supplicant requests and the donor donates ; at that moment the dignity of supplicant is transferred to the donor; hence the supplicant becomes inferior and the donor becomes superior. If it were not so then why does the supplicant appear inferior due to bashfulness etc. and the donor appear superior due to elation? Hence supplication is prohibited.

Q: The Muniraj also takes alms, then whether he also has become inferior?

A: The Muniraj do not take alms by supplication. Just as people give gifts to the king etc. in the same way the devotee people respectfully give alms to Muni. They also do not accept it with greed hence they are not inferior. The person accepting it with greed only becomes inferior.

The states of donor and supplicant

The gati of giver and taker are described in next shloka:

Shloka 154: The ones who have desire for accepting, those jivas attain Adhogati (lower birth) and those who do not desire to accept, they attain Oordhwa gati (higher birth). The movement of being higher or lower is represented clearly by the two sides of a balance.

Meaning: The two sides of a balance are equal, but the one side which accepts another object, it becomes lower and the side not accepting anything becomes higher. The states of the two sides of the balance represent our condition. Acceptance of other objects with greed would immediately result in lower status and in future also would traverse to Narak etc. lower states while the one without greed not accepting other objects would attain higher status and in future also would attain Swarga Moksha form higher states. In this way with logic it is clarified that with supplication inferiority and durgati (lower states) are attained hence one should not indulge in supplication.

Q: What is the sin in supplication which results in durgati?

A: The supplicant has high intensity of greed passion due to which other passions become weak. His self respect is erased and he does not consider even dharma. Oh! What more can be said? The dharma which is supreme, disgracing it  he desires to meet his objective hence supplication is great sin.

Supremacy of poverty!

Poverty is superior to the wealth which anyway cannot fulfil the wishes of supplicants:

Shloka 155: All people request the wealthy people and to satisfy all- such wealth is not available with anyone, hence instead of being wealthy  who has to refuse a supplicant, it is better to be unwealthy.

Meaning: Somebody may believe that it is better to be rich since being rich one can fulfil the desires of the supplicants; but such wealthy person does not exist who can fulfil all the requirements of all the supplicants. In spite of his having  limited wealth, all the people would have hopes from him and without fulfilment of all the requirements, they would be estranged with unhappiness. Hence instead of being such wealthy one, it is better to be poor. Being poor, no one would have any expectations from him.

Practically it is seen that rich have king, friend, wife, son, supplicants etc. with him while poor does not have anybody. Therefore desire to be rich so as to be a donor also indicates the intensity of greed and pride. If someone on his own (with fruition of punya) is rich and cannot relinquish the wealth totally, then with donation there is renunciation of some greed hence it is beneficial to that extent, hence they are preached to donate. Here considering the wealthy to be good under guise of capability to donate is not appropriate.

Limitlessness of hope form pit

What is the nature of the hope form pit of supplicants who request the wealthy ? :

Shloka 156: The mine of hope is deeper than all the treasures. The only wealth which can fill it totally is self respect which is the true wealth.

Meaning: The desire of wealth etc. are hopes and the depth of this hopes form mine is far deeper than all the treasures. Per chance the treasures may get emptied by withdrawing money etc. but the hopes of the form of desire of wealth etc. does not have any limit. In spite of gaining treasures the pit of hopes remains empty only, which indicates that the hopes form pit is far deeper than the treasures.

O Jiva! The lack of humbleness in the form of being supplicant with the  conduct of satisfaction only is self respect. The extent of this wealth of self respect is so much that it becomes equal to the mine of hope. The hope is not larger than this self respect form wealth. Therefore realising the self respect form wealth to be greater than all treasures, attaining satisfaction, one should not request for money etc. This is because the money etc. are requested for fulfilment of hope and even with treasures this hope does not get quenched, so how can it be satisfied with some money? Therefore adopting attitude of satisfaction one should not be humble for requesting money etc. – such manifestation is venerable.

Means for fulfilment of hope form mine- renunciation of desire:

How does the hope form mine become equal to the self respect form  wealth? :

Shloka 157: The mine of the form of hope is unfathomable. It has subjugated all the jivas of the three loks totally. Still it is a wonder that the saints draw wealth out of it and level it .

Meaning: Levelling a mine of stone etc. by taking out stones from it is extremely difficult. This hope form mine is so unfathomable that it has subjugated all the jivas of the three loks , all the wealth of three loks is much smaller compared to it while hope form mine is much deeper. Still it is a great wonder that the saints are able to level this mine by taking out wealth etc. form substances. Here the implication is that this hope form mine constitutes  desire of different substances but the saints renounce all those desires with spirit of detachment. In this manner by renouncing all desires, eliminating hope they manifest with veetrag bhava.

Prohibition of acceptance of possessions by Nirgranths

Those who have adopted Nirgranth state with vows of MahaVrita etc. – such Munis should eliminate the desires for possessions as described above . This is preached in next two shlokas:

Shloka 158: Munirajs are offered suitable food with devotion of nine kinds by house holders for sustaining their tapa as well as maintenance of their bodies, which they accept in small quantity sometimes; but even this is a cause for extreme shamefulness for those Muni Mahatmas. Then how can they accept any other possessions ? Surely not.

Meaning: Some Agyani Jivas believe that the Muniraj can accept possessions to some extent. They are elucidated by Acharya-

Oh! All the desires have become absent with the Muni , just food alone is desired and that too is required for maintaining the body since without food the manushya body cannot survive. The body is also maintained for sake of tapa since without manushya body the tapa cannot be practiced, hence by partaking food and maintaining body they extend their tapa only ; they do not become unrestrained.

As per the right procedure described in shastras pertaining to conduct, if food is offered then only they accept it and do not accept with lust,  food which is blemished. The accept food prepared by other householders, do not cook themselves and do not accept without being offered. Food offered only with devotion is accepted. Food is not taken by forcing the donor with begging. Even such suitable food is taken after several fasts at suitable time for breaking the fast. They do not always take it, and even if they take it then then they do not fully fill the stomach, they take somewhat less than hunger- in spite of taking food in this manner, these great Munis feel ashamed that “we have such desire, this is our deficiency.” Thus those who feel ashamed even by taking food in this manner, then those things which cannot be accepted without raga- how can they accept such money-clothes etc. evil possessions ? Surely not.

In Jinas Agam the possessor of loin cloth  itself has been called as Anu Vrati then with higher possessions how can the Munihood be accepted? Hence believing Munis to have clothes etc. form possessions is delusionary.

Continued…..