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……
No comments:
Post a Comment