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…..