Atmanushasan (Discipline of Soul)…..09

 

The misery of sexual engagement

The places which you desire, their natures are described in next three shlokas

Shloka 132: Who are those ignorant who do not feel sad-regretful in mating with Yoni-sthan of women due to carnal desires. Definitely all Jivas immediately and in future also feel miserable later. That sthan (place) is inaccessible due to fort of the form of very high and conjoined breasts. It is extremely difficult to get across them on account of rivers of the skin folds around the navel and the path is extremely treacherous due to hairlines.

Meaning: Just as if the path to the destination is blocked by conjoined mountains which are difficult to get across- in between there is a river and on account of dense trees it is inaccessible; then the journey to destination is highly painful. In the same way prior to mating with the Yoni sthan , there are tall breasts, skin folds in the form of river and surrounded by hair which makes it inaccessible. Therefore the access to destination is painful. Even then this ignorant jiva considers obvious misery to be pleasure. Just as some unhappy person feels happy in breaking his own head, in the same way the person suffering with carnal desires also imagines pleasure in misery. Therefore it is worthwhile to eliminate the carnal desires.

The horrific form of Yoni of women

Shloka 133: The wise people have called the Yoni form entrance of women with beautiful teeth as flux depot of carnal people, wound of weapon of carnality, obscuration in the form of pit for accessing the Moksha form mountain and residence of carnal desire form giant snake.

Meaning: Just as latrine is a place for disposal of excrement , in the same way the Yoni is place for disposal of Veerya of the carnal people. Just as weapon causes a wound , in the same way the yoni entrance is a wound caused by the male organ. Just as hidden pit causes hindrance to climbing mountain, in the same way it prevents attaining Moksha. Just as burrow is residence of snake who bites the people entering it; in the same way the yoni aperture is residence of carnal desires and those who have attachment towards it they get deluded.

In this way knowing the dangers of yoni aperture with different metaphors, one should not have raga towards it.

Swindlers providing nourishment to sensory enjoyment activities

Shloka 134: Oh! Oh! Some Jivas being corrupted from Dharma, in spite of staying in the abode of Tapa i.e. the forest, inspired by sensual desires, fall within the waist aperture of women similar to the elephant falling in a pit to trap him. Oh! I believe that the Yoni being  the birth place of man is his mother and by writing inappropriate poetry generating affinity towards it, by the roguish words of the devilish poets the whole world is being swindled.

Meaning: Just as in the forest, to trap an elephant roaming independently, people slyly dig a pit and cover it. The elephant with greed towards sensual enjoyment falls into the trap and suffers several miseries. In the same way for corrupting the Munis wandering independently in the forest, the cause is Yoni-sthan of women. With the greed towards sensual enjoyments, they wander in the Yoni of women and undergo different miseries in ParLok. Acharya Dev says that Jiva has sensual desires since eternal times. If he encounters teachers nourishing detachment then the sensual desires could recede. However the fraudulent poets with different logic have glorified their bodies and written poetry enhancing their desires even more. The Jiva deceived by their words does not realise it.  Oh! Look at the audacity of these devilish poets! The Yoni-sthan where they were born, they describe it as place of enjoyments. Hence do not be deceived into having raga towards the Yoni of women. Such affinity would result in great suffering – this is the message here.

Women are more fearsome than poison

Shloka 135: In the throat of Rudra, the Kaalkoot ( poison churned out of ocean) poison also could not do anything. But even that Rudra also is troubled by the women. Hence women are more deadlier than all other poisons.

Meaning: In the Lok it is said that the poison of Kaalkoot is the deadliest which does not have a remedy. But this woman is more deadlier without having any remedy. Look! Maha Dev kept the Kaalkoot poison in his throat and it could not harm him. But the woman ignited sensual desires within him making him restless hence her poison should be known to be stronger than the Kaalkoot also. Those who generate affinity towards women, describing the poison to be nectar are greater swindler than the rogues. Thus it should be known. Hence being influenced by their words one should not have attachment towards women.

It is inappropriate to compare women with moon

In the next shloka it is told that it is false to compare the body  of women with moon etc. for enhancing desires:

Shloka 136: O Creature! In the body of women, which is  a subject of all flaws,  believing them to be similar to moon etc. form substances, you engage in affection towards them. These moon etc. substances are Shubha and pure and it is alright to have affection towards them. But in the blind people intoxicated by the liquor of sensual desires, where does one find sensibility?

Meaning: The false poets metaphorically compare the body of women with moon, lotus etc. substances to generate affinity. Being blinded by desires you do not see anything. Where can there be a comparison of moon with these parts made with bones and flesh? In your wisdom the metaphor of moon appears appropriate, then the ones which are given those metaphors should be somewhat superior. But the parts of women are impure and bad while moon is pure and good. Then why don’t you be affectionate towards moon etc. itself? Just as insect believes enjoyment in excrement, you believe pleasure in parts of women. The one blinded with desires does not have sense of good-bad, hence eliminating the sensual desires being sensible is appropriate.

The impotency of mind

The affection towards women’s body is by means of mind and mind is impotent, hence how can the impotent mind conquer the wise men- this is told next:

Shloka 137: While enjoying women, the mind remains coward since it cannot enjoy; but when the touch etc. senses enjoy the women, it is just pleased; hence this mind is impotent not just by words but by meaning also. However, the holder of wise sense, the word Gyani is masculine by word as well as by its meaning; hence how can he be conquered by the mind? Surely not.

Meaning: Someone may say that when mind gets corrupted then what can the prudent people do? ( i.e. they also have to engage in sensual enjoyment due to mind). Such people are explained with logic that in grammar the word mind is neutral gender. This word mind is not neuter just by word but by meaning also.

Just as a neuter desires to enjoy a woman but cannot do so, then by watching other men’s enjoyment it is pleased ; in the same way this mind also wishes to enjoy women but cannot do so itself. When touch etc. senses engage in enjoyment, by watching them, it is pleased itself. In this manner the mind is neuter by word and meaning both ways.

The Subuddhi (Gyani) word is declared as Masculine gender in grammar. By word and meaning both it is masculine. Hence the one engaging in purushartha, such Subuddhi cannot lose to neuter mind. Therefore believing mind to be stronger, one should not give up purushartha. By engaging in paurushartha, eliminating the corruption of mind is appropriate.

Supremacy of Tapa

Rational people should perform supreme tapa conquering the mind, by which they attain supreme venerable state:

Shloka 138: Ruling kingdom with moral principles and tapa with knowledge of shastras, both are venerable. However, those who relinquish kingdom to perform tapa, they are not belittled, instead they attain greatness. On the other hand those who abandon  tapa and start ruling kingdom attain extreme lowliness i.e dishonourable status. Hence tapa is more superior i.e. venerable than ruling kingdom. Considering in this way in their mind, the wise Arya people fearful of paps, perform tapa to overcome  the fear of the world.

Meaning: In the Lok two things are primary. One is ruling kingdom with moral principles and second tapa with gyan. Out of them those who abandon kingdom to perform tapa are venerable. While those who abandon tapa and start ruling kingdom are highly condemnable. Therefore it is certain that compared to kingdom the tapa is superior. In the Lok also it is witnessed that king offers obeisance to the hermits, while hermits do not offer obeisance to the kings. Considering this, wise people fearful of the world, knowing the kingdom as means of pap form world and tapa as means for overcoming the worldly miseries, adopt tapa only.

Loss of qualities lead to great harm

With the loss of tapa form quality, one gets belittled:

Shloka 139: The flowers which were worn on the forehead by Devas while they were associated with fragrance etc. qualities are not even touched with feet after termination of their qualities- this is logical also since with termination of qualities the depreciation prevails.

Meaning: In the Lok only qualities are venerable. Look! The flowers which were worn on the forehead by great people while they were associated with fragrance etc., are not even kicked with feet after termination of their qualities. In the same way those who are worshipped even by Devas for performing tapa with knowledge, on corruption no one gives them even company. Hence the loss of qualities surely depreciates , therefore the qualities must be protected.

Here the purport is that it is a misconception to imagine ourself to be great due to family, status or dress etc. Some Jiva is venerable when he is associated with qualities and the same jiva upon loss of qualities becomes condemnable. Therefore being corrupted himself, how can one be venerable by means of qualities of other great jivas of the past? With own present qualities only one gets to be venerable, this should be considered.

Even an iota of flaw is condemnable

In spite of having several qualities, even a bit of flaws should not be there since presence of even a bit of flaws is worse than being completely flawed- this is explained with metaphor in next shloka:

Shloka 140: O Moon! Why do you have the stigma of darkness ? If you were to be with stigma only then why are you not completely dark itself? What purpose is served by the remaining brightness which highlights your darkness even more? Just consider this! If you were black like Rahu then nobody would have looked or commented upon you.

Meaning: Here by means of a figure of speech the moon is reproached. Hence with this example it should be treated as a reproach to those who adopt supreme Muni state and later cause blemish in their practices.

Just as moon, holder of the status of brightness, is also called as blemished because of small blemish only, but Rahu in spite of being totally dark is not commented upon saying that darkness is its nature. In the same way you have occupied high status of pure Muni, hence if even a bit of blemish is observed then all would comment upon him as being corrupt. While the householder occupying lower status  and in spite of being totally blemished, is not commented upon since that is his nature.

In this way with analogy of moon a preachment is given that why did you get blemished ? If you were to be blemished then why not be totally corrupt. You should have adopted lower householder status instead of high Muni status. Oh! You practice the activities of high Muni state, what does it serve? These only reveal your blemishes. If you were householder then nobody would have commented like any other householder is not commented upon. Therefore, it is our preachment that if you accept the high Mun state then do not blemish it and if you blemish it then don’t accept Muni state.

Adi Purana has also told that along with Adi Nath Swamy four thousand kings accepted Ordination of Munihood and became corrupted. Then Devas told them that if you conduct in corrupt manner in this state then we shall punish you, abandoning this state, do as you like.

Here someone says that  whatever Lok wishes it can say but the fruits would be in accordance with the flaws in qualities only? This question  has been answered in Shat Pahud (Ashta Pahud) as follows:

Naked  as a new born child, Munis do not accept possession even to the extent of skin of seasame seed. If they accept even the smallest bit then as a result they take birth in Nigod.

Hence observe ! If householder having several possessions practices little dharma then he attains Shubha Gati, while Muni with small amount of blemish in vows goes to Nigod. The justice is also such that if the one practicing Anashan Tapa, accepts even a bit of grain then he becomes Papi while those not practicing Anashan vow, practicing AvaMoudarya vow, eating more food , become dharmatma. 

It establishes that compared to high status with blemish, lower status is superior, hence it is not advisable to corrupt the high status by indulging in blemishes.

Even villains who inform the flaws are benefactors

Even scoundrels who highlight the existing flaws, being benefactors  are venerable and those who hide the flaws, such Acharyas or Gurus also are harmful hence are not venerable. This is told next:

Shloka 141: Some person for maintaining the Guru status, hides the existing flaws of his disciple. Now if the disciple dies while the flaws are existent, then what would Guru do ? Hence such Guru is not my Guru. The one who is expert in noticing my flaws and continuously informs even small flaws by highlighting them , such scoundrel is also my real Guru.

Meaning: In previous shloka the corrupted were criticized. If someone says that we should not  notice flaws and should only look at the qualities, then he is told that those who in spite of being corrupt wish to retain their high status , to them the one revealing flaws appears villain. But those Dharmatma who do not wish to reveal higher status than applicable to their state and wish to remove the flaws within themselves, to them the one revealing flaws does not appear as villain.

Here dharmatma jiva considers that the knowledge of qualities and flaws is by means of preachment of Guru. If the Guru with a greed of being venerated and for enhancing his community, do not reveal the flaws then the disciples would not learn the flaws and they would not try to overcome them. If the Guru thinks that he would inform the flaws later to overcome them, but if the disciple dies with the flaws being present then he would traverse to Ku Gati (lower birth), then what would Guru do? Hence the one who hides the flaws is not Guru.

Evil persons highlight even a small flaw and the dharmatma Jiva realising his flaws makes efforts for overcoming them. Hence the intimation of flaws is beneficial like a preachment. Therefore, even though the one informing the flaws is an  evil person , however he is benefactor like a Guru.

In this way the Dharmatma Jivas consider even the villain to be virtuous who informs the flaws rather than the Guru who hides them.

Q: By informing the flaw the flawed person gets hurt , hence it results in Pap also ?

A: If the flaws is revealed with a spirit of jealousy then it results  in Pap but if the flaw is revealed with a spirit of compassion for its elimination then it results in punya only.

Q: The Villain always indulges in Pap then why is he called Guru?

A: The villain  is Papi only but the Guru hiding the flaws is worse than the villain – for informing this in metaphorical speech he is described as Guru. In reality he is not Guru.

In this way the Dharmatma Jivas consider those revealing flaws as venerable.

Even the harsh words of Guru are beneficial

Here someone argues that by informing the flaws of disciple, he would get worried, hence Acharya conduct by hiding his flaws? This is answered next:

Shloka 142:  Just as the rays of sun also gladdens the lotus flower, in the same way the harsh words of Guru also gladdens the mind of bhavya jiva.

Meaning: If sometimes Shri Guru tells  harsh unpleasant words for weaning out the flaws and developing qualities, even then the mind of Bhavya Jiva listening to those words becomes glad only and he does not feel sad or worried. Just as the rays of sun although they are hot and unpleasant to others, even then they gladden the lotus flower. In the same way the words of Guru, although they are harsh and unpleasant to the Papi since he himself is inferior, even then they generate happiness in the mind of dharmatma. When Guru preaches the Dharmatma Jiva with very harsh words, then they consider themselves to be blessed.

Q: With harsh preachment the Papi would be unhappy only?

A: Whom Shri Guru considers to be Papi or highly passionate, him they do not preach harshly. There they adopt equanimity.

Here the Acharya is teaching the disciple that Shri Guru is telling harsh words for your benefit only, his objective is not to generate jealousy, hence knowing them as beneficial they should be venerated only.

Rarity of Dharmatmas

Those who listen and talk about dharma and are careful towards practicing it, such Jivas are very few in this period of time :

Shloka 143: In earlier times, in both the Loks the preachers and listeners of beneficial dharma were easily available but practitioners were rare; but in this period of time, even the preachers and listeners have become rare.

Meaning: Earlier in the fourth Kaal in this Lok as well as ParLok, the preachers and listeners of dharma beneficial to Jivas were abundant; however the practitioners were quite rare even in those times since the dharmatmas are only a few in the world.

But this fifth kaal of time is so ignominious that in this very few are found who talk and listen about the true dharma. This is so because the speakers have become desirous of greed and pride, hence they do not describe the reality; while the listeners have become insentient and twisted hence they being illogical and  obstinate they do not listen to the reality. When speaking and listening has become scarce then what is there to talk about practitioners?

In this way in this period of time the dharma has become scarce, so it is to be expected, since this fifth kaal is so ignominious that all good things become scarce in this period and dharma is also supreme amongst them hence how can that be enhanced? Therefore even in this disgraceful period of time, those who attain dharma are blessed.

Rational people are not satisfied by praise

Here someone may say “ Shri Guru, preacher of the beneficial dharma in both the Loks , should reveal the blemishes of disciples so as to eliminate those blemishes – this is alright , however because of revelation of blemishes the disciple would be depressed and due to Aart Dhyan he would not be able to do good for himself” – this doubt is dispelled in next shloka:

Shloka 144: Revelation of own flaws with magnification by saintly people having  rationality  of good and bad, is extremely pleasing like a beneficial preachment to the wise jivas. On the other hand the audacious praise by evil persons who themselves do not practice dharma does not satisfy those wise rational jivas. However if it appears other way to you ; then we are sorry for your ignorance.

Meaning: Those who wish to benefit their dear ones , they accordingly do such an act which would benefit their dear ones. The saintly people also reveal the flaws of their dear ones so as to eliminate those flaws which harm them. If they do not reveal those blemishes then how would the ignorant know them and without knowing them, how would they remove them ? On the other hand those who wish to succeed in their greedy objectives with a person, they would do such activities so as please that person ; hence even the flaws of that person would be audaciously described as qualities and thus  they would praise him. If they do not praise him  then how would the pride of ignorant be fuelled and if his pride is not enhanced then why would he meet their objective?

In this way the saintly people reveal the flaws while adharmi praises. The foolish do not like revelation of their flaws and enjoy their praise. However the rational people believe that the other person is informing his flaws for his own benefit, he is providing right information – with such consideration he treats it as beneficial. Telling the flaws to be qualities for the establishment of their own objective is carried out by swindlers; the praise carried out by them would harm me only- with such consideration they treat it as harmful.

Therefore with the revelation of flaws the rational people would be having Aart Dhyan- such doubts should not be raised.

Continued…..