Inducement for protecting Dhyana while in Samadhi
In the next shloka, the Jivas making
their Ayu and body successful by carrying out Tapa are praised:
Shloka
115: Just as the flower in the front part of a raw
fruit sheds away, in the same way whose body withers away, gets destroyed upon
aging after generating punya form great fruit in the Tapa form creeper; further
whose Ayu upon completion of Samadhi dries up itself in the Tapa form fire just
as water dries up in fire protecting the milk – such Jiva is blessed.
Meaning: Just
as the flower in the creeper, after producing the raw fruit, itself withers
away, in the same way whose body engaging in Tapa, itself gets destroyed after
producing punya; further just as with conjunction of fire, just as water
keeping the milk intact, itself dries away; in the same way in Tapa state,
whose Ayu keeping the Dharma intact, itself dries away - in this way the person making the body and
Ayu meaningful are blessed.
Glory of knowledge in Tapa
How do the Jivas equipped with great
detachment practice Tapa nursing the impure and miserable body, staying with it
is explained in next two shlokas:
Shloka
116: Those who experience supreme detachment, such
Jivas, nursing the body practice Tapa for long periods – this we consider as
greatness of knowledge.
Meaning: The
one towards which detachment is prevalent, nursing it is not possible, however
wise people realising that the attainment of objective is possible only with with
its maintenance, for the purpose of meeting their goal, they maintain it. They
do not spoil it with affection. The Maha Muni although is detached towards the
body, even then he knows that Tapa can be practiced only with the body, hence he
maintains it by providing it food etc. for success of his objective, without
over indulgence with affection. In this way keeping the body for long and
practicing Tapa denotes the greatness of knowledge only. If knowledge were not
there, then the Jiva would destroy the body with very harsh practice and attain
Deva Paryaya wherein the Sanyam is discontinued. Hence Gyanis do not do so.
It is not tolerable to stay with this body for
even half a moment
Shloka
117: If Gyan were not preventing it by stopping,
then which Muni would tolerate living with this body for even half a moment?
Nobody would.
Meaning: Just
as somebody had friendship with another person, however later he came to learn
of this friend’s treachery, then he immediately wishes to give up his company
by fighting with him. At that time some wise person persuades him by holding
his hand that with such a quarrel it would harm him only in future ; hence by
remaining with him for sometime, making it weaker, then he should be destroyed.
In the same way this soul had affinity
towards the body , however now when he realised it to be cause for his
miseries, then with severe conduct he wishes to destroy it. At such time the
knowledge generated by Jina Vani has admonished that in this manner with the
destruction of body, one would attain Deva etc. form paryaya wherein only
misery would continue. Hence keeping its company for sometime, making it weak,
such efforts should be made that the body is not required to be adopted again.
If Gyan were not there to prevent in
such a manner, then which Muni would like to keep body with him ? Therefore
realising the body to be the cause of miseries, for fulfilment of objective,
keeping its company is the directive of Gyan only.
Encouragement for tolerating the hardships
This is described in next two shlokas:
Shloka
118: Bhagwan Adinath relinquishing entire kingdom
like straw, performing Tapa remaining hungry without pride, being humble
desirous of food, not getting food for long period, kept wandering around
other’s houses. Hence for own objective the hardship inflicted by others is
acceptable and not for others.
Meaning: The
one who wishes to fulfil an objective, he in spite of undergoing some troubles
wishes to fulfil his objective. Just as RishabhNath renounced his kingdom ,
then on account of Antaraya for food, for its sake he wandered around other’s
houses humbly. Therefore for fulfilment of own objective these great people did
such an act then why other’s should feel ashamed? Further without doing it, how
can the accomplishment of one’s objective be carried out? Hence those desirous
of accomplishment should tolerate some
hardships for attaining Moksha.
The nature of destiny is incomprehensible
Shloka
119: For whom prior to his arrival in the womb,
Indra folds his hands like a servant, who himself is creator of the world i.e.
Karma Bhoomi ( This is said from aspect
of imparting knowledge of the Karma Bhoomi), whose son became Chakravarthy
owner of nine treasures- such great person Adinath Swamy wandered on earth for
six months remaining hungry – this is matter of great surprise. In this world
the lord is terrible karma, whose nature
is completely incomprehensible, no one can protect against it.
Meaning: Someone
may think that I shall accumulate the wealth etc. and prevent the causes of
miseries and become happy; but in the world no one is capable of such
purushartha that on fruition of karma he can prevent it.
Tirthankara Rishabh Deva had Indra
like a servant and he himself was capable of creating the world. His son was
Chakravarthy- in spite of having such affluence, on account of fruition of
Antaraya he wandered for six months for the sake of food, then what is there to
tell about others?
Therefore with fruition of Karma
difficulties arise more or less, even then they should be tolerated and it
should be contemplated that in the world the Karmas only are powerful, hence
eliminating the worldly state is the deed beneficial to self. With such conviction
efforts for Moksha should be made.
The glory of practitioners of Sanyam
In this way Samyak Darshan etc. form
three worships were described. How for their supreme accomplishment, the
practitioner engaged with primacy of shastra-gyan etc. only can fulfil the
objective properly, not otherwise. Hence the form of Gyan-worship experienced
internally by the practitioner is described next:
Shloka
120: Sanyami (abstinent) person in the beginning is
like a lamp with the primacy of illumination and later like a bright sun
accompanied with both heat and illumination.
Meaning: The
practitioner of Moksha in the initial stage is like a lamp. Just as a lamp
illuminates pot and pans etc. using oil etc. ingredients, in the same way he
knows Jivas etc. substances by means of Shastra etc. Later he becomes like a
sun. Just as sun is able to illuminate several substances by its nature and is
powerful, in the same way he also is knower of the substances specifically by
his own nature and practitioner of Tapa etc. – such is the sequence.
Comparison of Gyanis with lamp
Jiva the worshipper of Gyan- how he
practices:
Shloka
121: This knowledge form Jiva, illuminating like a
lamp in Gyan and Charitra, washing/removing
the karma form kohl illuminates self and others:
Meaning: The
worshipper of Gyan is like a lamp. Just as lamp brightens with illumination and
removing kohl, illuminates self and pots-pans etc. other substances , in the
same way the Gyani is illuminated with Gyan-Charitra and performing Nirjara of
karmas knows soul and body etc. as they are.
Sequence of renunciation of Shubha and Ashubha
Jiva performing knowledge worship as
described above, with the generation of rationality by means of scriptures,
sequentially relinquishing Shubha and Ashubha manifestations, taking recourse
to shuddha manifestations attains salvation :
Shloka
122: Just as without attaining evening state, the
sun does not set and become dark, in the same way this Jiva attains shuddha
state from Shubha state after relinquishing ashubha state with knowledge of
Agams.
Meaning: So
long as the sun does not attain reddish state of the evening, it does not set
and the darkness is not revealed. In the same way the soul becoming free of
ashubha ragas, sequentially attaining Shubha raga form attains shuddha keval
state. Then the darkness of agyan etc. does not appear again.
The Tapa of Gyanis and his affection towards
Shruta is benedictory
Jiva manifested in the form of
knowledge worship has Shubha raga in the form of affinity towards Tapa and
Shastras, hence how can he attain salvation- this question is answered next:
Shloka
123: Just as the reddishness of the sun in the
morning represents sunrise, in the same way for Gyani Jiva free of the darkness
of ignorance, the affinity towards Tapa and Shastras is for fruition of his
benediction.
Meaning: The
reddishness prevalent at sunset in the evening is the same as the that in the
morning at sun rise also ; however between the reddishness of the morning and
evening there is a difference. In the morning, the darkness of night is
destroyed and the reddishness of sunrise is cause for pure appearance of sun in
the future. In the same way for the Gyani Jiva has raga towards sensual
subjects and similar raga towards tapa and shastras etc.; however the raga
towards tapa and shastras is generated destroying ignorance of the form of
Mithyatva similar to sunrise state, which is a cause for generation of pure
Keval state of the Jiva in future.
The abundance of flaws in Ashubha Raga
In the next shloka the abundance of
flaws in ashubha ragas contrary to Shubha raga are narrated:
Shloak
124: This Jiva forgoing illumination spread like
that of sun, following darkness by
indulgence in ragas attains nether world of Narak.
Meaning: The
setting sun gives up its illumination spread and attains the sunset reddishness
which would be followed by darkness. That sun according to shastras of Jyotish
as well as worldly beliefs enters Nether world; in the same way the corrupted
soul relinquishes his Gyan bhava which was present and attains violence etc.
form pap raga bhava which would lead him to Agyan. Thus this soul traverses to
Narak etc. of nether world and lower states of Nigod paryayas.
In this way although both Shubha and
Ashubha ragas are despicable, but in lower state the Shubha raga is means for
future purity in some respect, hence it is mildly condemnable while ashubha
raga is means for Kugati ( inferior births) in future hence totally
condemnable; therefore it should be definitely relinquished.
Journey of Moksha Marg
Those jivas desirous of Moksha who
practice four types of Aradhana ( worships) without hypocrisy in the mind ,
they attain Moksha without hindrance:
Shloka
125: Where Gyan form guide walks in forefront,
decency is companion, tapa form support is available, Charitra form guardian is
there, resting place like swarga is there, qualities form guards are there. One
who is simple, who has abundance of
Upasham form water, shade of the form of compassion and travel is of the form
of spirit- with such provisions, the Munis traversing in the path reach their
desired destination without hindrance.
Meaning: Just
as some person travels to a city and if he gets proper guide etc. several assistances
then he can reach that town without hindrance; in the same way if the bhavya
jiva desirous of Moksha gets knowledge
etc. form provisions then he attains Moksha without hindrance.
Just as the guide tells the route to
the pilgrim, in the same way the Gyan decides the right and wrong Tatvas in the
Moksha Marg.
Just as with woman companion the journey is comfortable, in the same way
with dharma form modesty as companion the Moksha Marg is traversed comfortably.
If the companion is capable of
spending then there is no laxity in travel, in the same way with means of Tapa
there is no laxity in Moksha Marg.
Just as in travelling in a Palanquin
avoids tiredness of climbing, in the same way practicing of Moksha Marg with
passion free charitra bhava does not cause misery.
If the resting places on the route are comfortable
then one could rest on the way , in the same way in Moksha Marg the resting
place is Swarga, where one could take rest comfortably.
If some guards are along with then no
one can rob, in the same way in Moksha Marg forgiveness etc. qualities are
protectors hence anger etc. do not rob.
If the route is straight then travel
is easy, in the same way the Moksha Marg is simple and non treacherous. Hence
one could traverse the same comfortably.
If water is available at different
places enroute then the misery of thirst etc. are not experienced, in the same
way in Moksha Marg the Upasham Bhava form water prevents misery of thirst.
If the route is shaded then there is
no trouble due to hot sun, in the same way in Moksha Marg the compassion
towards self and others avoids misery.
Just as by travelling one reaches the
destination , in the same way traversing with the pure spirit in Moksha Marg
one attains Moksha.
Just as with the accompaniment of
above described provisions the pilgrim reaches his desired destination, in the
same way the follower of Moksha Marg also with suitable provisions described
above attains Moksha state.
The highly poisonous form of women
The possible hindrances in Moksha Marg
are described in five shlokas next:
Shloka
126: The description of snakes belonging to poison-eyes
snake family is false, since we see the poison-eyes nature in
the women directly ourselves. Even their insinuating looks with half
open eyes causes heat in the entire body of the Lok. By their renunciation you
have become their opponent. Hence angry with you, to corrupt you they are
wandering all around. They are just poison in the garb of women, hence don’t be
influenced by them.
Meaning: In
the world, the stories of such snakes have been heard, whose sighting itself
causes the effect of snake bite in the
body. But this is just metaphorical language. This is not true. However with
the insinuating looks of the women,
immediate sexual awakening occurs generating intense heat like poison. Hence
they only should be said to be having poisonous eyes.
Here the Munis are being preached that
while others are slaves of women, you have renounced them, therefore they wish
to be cause for your corruption ; hence don’t appear in front of them. In the
Moksha Mrag , the influence of women only is the greatest hindrance.
There is no medicine for the poison of the
women form snake
Shloka
127: Sometimes on being angry the snakes bites
resulting in death and there are some medicines available for treatment of
their poison. However these women form snakes bite on being angry as well as on
being pleased. Yogishwaras, on being seen by the women in this Lok or the other
Lok or upon seeing the women by themselves are bitten by them again and again.
There is no medicine for the poison of this woman form snake.
Meaning: In
the Lok the snake is treated as extremely dangerous and people fear them, while
women are considered to be extremely desirable and they are trusted. Therefore
to extricate from the raga towards women, they are compared to snake and
are described as being more dangerous
than snake.
The snake bites only upon being angry,
but women kill jivas upon being angry by some design, as well as on being pleased by enhancing the
restlessness of jivas.
The snake kills only once, but the
women cause death again and again in this Lok as well as other Lok.
The snake kills by biting, but women
kill men by seeing them or just by men seeing them (without women seeing men).
There are several medicines for
treatment of snake poison, but there is no medicine for treatment of sexual
desire generated by women.
In this way the woman form snake
corrupts even the one traversing Moksha Marg, hence they should not be trusted.
Inducement for having attachment towards
salvation form woman only
Shloak
128: This beautiful woman in the form of Moksha
Lakshmi is the best heroine, who is unavailable to general public ; just any
person cannot approach her. Even then she is quite favourite of the jivas of
the world, since those who know her nature, they all desire her.
She has affinity towards qualities
i.e. those having qualities only can acquire her. If you desire to acquire her,
then you decorate her with ornaments of the form of jewel trio etc. and do not
even talk about the worldly women explicitly, since women are generally
jealous. You enhance your affection towards Moksha Lakshmi only – with this
means you shall attain her.
Meaning: Here
in metaphorical language the Moksha Lakshmi is described as woman. Just as a
person desires to subjugate a woman then he does not even talk about other
woman and enhances his affection towards her only and pleases her with
ornaments etc. In the same way if you desire Moksha Lakshmi then do not even
talk about worldly women, enhance your affection towards her only, please her
with jewel trio etc. – this only is the means for her attainment.
Just as women have jealousy with each
other, hence of the two opponent women only one can be pleased. In the same way
the Moksha Lakshmi and worldly women have jealousy and adversary nature between
themselves hence only one can be attained. Therefore relinquishing the worldly
women , the Moksha Lakshmi should be the objective of attainment.
Comparison of woman with lake
Shloka
129: Women are like lakes. They appear gracious by
their laughter form purity, oblique pleasant waves form meaningful words form
water and lotus face. Many foolish people being thirsty at the shore of this
woman form lake are swallowed by the desire form crocodile and they cannot be
rescued, i.e. they meet the end of life.
Meaning
: Just as a lake appears beautiful with pure
water waves and lotus flowers externally. But an aquatic jiva , crocodile by
name also stays there. Some foolish person goes there for quenching his thirst
and stands at the shore of the lake. Oh! He he just gone to quench his thirst
only , but the crocodile has pulled him with his jaws and swallowed him. This
person cannot come out now and meets his death there.
In the same way these women also
appear gracious like lake with their laughter and meaningful words and lotus
form faces. Hence externally they appear to be pleasing since they are means
for satisfaction of sexual desires. Some ignorant person thirsty with sexual
desires went near them and started looking at them from a distance. Oh! He had
just gone to quench his thirst but the carnal desires corrupted him completely.
Now he does not awaken and upon death takes birth in sthavar etc. form
paryayas. Hence these women should not be trusted.
Women are hunting ground created by carnal desires
Shloka
130: Devilish and angry senses form hunters create
a raga form fire surrounding the residence of the victim thereby generating
fear in every possible way. Then the fearful Manushya form deer being
distressed run towards safe place for protection. But Oh! Oh!! They reach their
death place created by the Carnal desire form master of the hunters in the form
of deception of women.
Meaning: Just
as servants of a master hunter create a fire surrounding the area where deer
are residing and ensure a path for them to exit safely where they would be
hunted. When the deer fearful of the fire take the same path for protection
against fire, the master hunter ambushes them there and kills them.
In the same way the carnal desires are
the master whose servants are the senses. The senses corrupt the jivas by
generating raga towards all sensory subjects. In the Lok there is another
substance found called women. These Jivas distressed by the ragas, approach the
women with the hope of getting relief, but there the master hunter in the form
of carnal desires wounds/ corrupts them with his arrows of desires which make
them even more distressed. Therefore women should not be trusted believing them
to be safe.
In this way the tendency for external
indulgence is negated and now the tendency for internal indulgence is negated
in the next shloka:
Shamelessness in lusting towards women
Shloka
131: O shameless! This body of yours with tapa form
fire has become like a half burnt dead body which is fearsome and repulsive ,
do you not see it? Unnecessarily why are you getting attached towards it? O
corrupt! Under influence of desires you do not feel scared of women and wish
their company; but those women being
mercurial and coward are scared of you in reality and run away seeing
your fearsome condition.
Meaning: This
preachment it being imparted to those who have accepted ordination but still
have lust towards women on account of carnal desires- Your body on account of
Tapa is like a half burnt dead body which is fearsome and repulsive and still
you desire women’s company. Oh! It is their nature that those whose body
appears to be ugly, they make fun of him and run away from him . Hence O
shameless! You will not get their company, why unnecessarily you harm
yourselves? After attaining this state you should proceed for your own welfare.
Continued….
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