Atamanushasan (Discipline of Soul)…..16 ( Concluding part)

 

Small flaw is also extremely harmful

The causes for the harm to Sanyam form house are described next:

Shloka 248: In this house of the form of Muni state, the doors are of the form of mind-speech-kaya gupti, walls are of the form of supreme patience and deep foundation is of the form of intellect. However, with smallest hole in the form of transgression of vows, the extremely deceptive ragas etc. form snakes spoil this house.

Meaning: Just as a house may have strong doors, walls, foundation etc. but even if there is a small hole then snake etc. deadly jivas can enter; then one cannot reside without disturbance. Sometimes even the lives are lost. In the same way, in this Yati state form house, the doors are of the form of Guptis, walls are of the form of patience, foundation is that of wisdom. But with least amount of holes of transgression of vows,  the ragas etc. form deceptive snakes enter the soul which causes death several times in different paryayas.

Inspiration for renunciation of criticism of others

If the Muni engaged in overcoming the ragas etc. form  flaws, narrates the flaws of others then he strengthens ragas etc. only :

Shloka 249: If someone practices extremely severe tapa for eliminating own flaws ; even then if he criticises others out of jealousy sometimes, then that ignorant strengthens his own ragas etc. form flaws with the food of narration of others flaws.

Meaning: Rational people should not criticise others. If due to some reason they criticise others, then just as tasty food strengthens the body, in the same way the narration of others flaws strengthens own raga-dwesha flaws, which ruins own muni state.

Even minor flaws  of worthy people get highlighted

 If the Muni practicing vows by conquering flaws, develops some fault in conduct on account of influence of karmas and even if his qualities are revealed, even then those do not get publicised and only faults get highlighted:

Shloka 250: In a great person of the form of mine of all qualities, on account of influence of past karmas, if some minor flaws gets generated similar to the blemish of the moon, then even the blind senseless people noticing them become capable. In the eyes of the world only the flaw is seen since the status of worthy gets disrepute by even a minor fault. Just as blemish of the moon  reveals its illumination only and the entire world notices it; nobody goes near the moon to see it. In the same way the flaws of the worthy people are revealed by  their qualities only. Nobody goes to their houses to check.

Meaning: Where several qualities are present there the flaws cannot be hidden. Just as in the brightness of moon its blemishes are directly noticeable and cannot be hidden. In the same way in Muni state the faults cannot be suppressed and they are directly noticeable. People say, look! In spite of being so worthy, how does he have such flaw?

Q: Where several qualities are present, then why should minor blemishes be discussed? We should try to emulate other’s qualities only?

A: In higher strata, inferior activities do not appear graceful. Just as someone fasting eats even a grain, then people call him corrupt, while one without fasting eats continuously, even then no one rebukes him. Just as one without vows may have several flaws but no one pays any attention to them while if Sanyami has even a bit of flaw then he is criticised that he did such a wrong deed even in this high state. Hence one should carry out activities according to the status.

Mental state of the Gyanis

Out of jealousy the ignorant indulges in dwesha towards other’s qualities and reveals their non-existent flaws and at the same time describes his own non-existent qualities. Someone carries out several fasts of the form of Bela-Tela etc. for enhancing his own glory. However with higher rationality these activities do not appear graceful and only non-rational people like it. This is told next:

Shloka 251: Earlier which all deeds were carried out i.e. flaws of others were revealed and own qualities were described; all these appear irrational activities to Yogishwaras in sequentially higher states.

Meaning: Describing others flaws and own qualities- the ignorant do not dislike it but the gyanis do not like it.

Conduct of the prudent people

Those who are devoid of supreme knowledge manifestation,  indulge in severe tapa, even then they have spirit of oneness with body etc. , but what difference it makes? This is told next:

Shloka 252: In reality the hope form creeper of even the great saints remains young, since so long as oneness form water is being fed by means of mind form roots, till then how would the hope form creeper dry up? Knowing this the prudent people remain extremely detached with respect to this body, do not desire life or death. Although this jiva has accompaniment with this body since long even then the Muni does not have affinity towards body and remain aloof towards it. The continuously subdue the body by means of severe Yoga etc. Residing in winter near the river banks, in  summer at the peaks of the mountains and in rainy season under the trees is described as Yoga of three periods.

Meaning: Just as the creeper remains green by watering its roots , in the same way by irrigating with affinity form water the hope form creeper always remains young.

The difference of body and consciousness

This aspect is clarified with example next:

Shloka 253: Definitely the body and Jiva are different, then what is there to talk about totally different wife, son, disciple etc. external objects? They are visibly different only. Although jiva and body are indifferent like milk and water, in reality they are different only.

Meaning: All worldly people have always got Taijas and Karmana bodies which are never separated ; only when jiva attains salvation then only they are separated. Aharak body is attained by few Munis only. The Manushya and Tiryanch jivas have relation-separation with Audarik bodies while Deva and Narak Jivas have with  Vaikriyik bodies. In this way since eternal times Jivas have relation with bodies. JIva and body also are getting mixed like milk with water. When they are different only then what is there to talk about wife, son, disciple etc.? They are visibly different only- knowing this give up raga towards all.

Inspiration for renouncing raga with body

What is the state of the soul in conjunction with the body- this is described next:

Shloka 254: How do the Great Munis desirous of benediction become blissful by renouncing raga with the body? This is replied- Just as in conjunction with fire the water gets heated, in the same way in conjunction with body I am getting heated- knowing this the great Muni desirous of benediction renouncing affinity towards body become blissful.

Meaning: In this world, what all the miseries, sufferings etc. experienced by the Jiva are in conjunction with the body, hence the Jivas desirous of Moksha should practice Veetrag bhava relinquishing the affinity towards body, so that body is not attained in future.

Inspiration for renunciation of Moha

The means for renunciation of great Moha which is the cause for affinity towards body etc. is described next:

Shloka 255: Those great saints who have vomited the great Moha, existing within the heart due to  accumulation of eternal karmas by means of Samyak Yoga i.e. with medicine of the form of immersion within  nature of self, they only attain purity of ParLok.

Meaning: Just as by taking  medicine indigestion of stomach gets resolved by vomiting. The disease is enhanced by accumulation of indigestible which can get cured by means of medicine only. In the same way the corruption due to karmas enhanced due to Vibhava bhavas also gets destroyed by Samyak Gyan only.

All objects are nimitta for happiness for Sadhus

With absence of great Moha, the Muniraj views all worldly objects with such consideration that all objects would be source of happiness for him. Which objects would not be nimitta for happiness ? This is told next:

Shloka 256: Those who treat loneliness only as incomparable Chakravarthy state, destruction of body as attainment of desired objects, who feel sorry for nirjara of Ashubha karma and fruition of Shubha karmas, feel happy by renunciation of worldly pleasures completely, believe complete renunciation as festival and possessions as relinquishment of life – in their view which object is not nimitta for happiness for them? Surely all would be means for happiness. Therefore it is true that all Sadhus are always happy only.

Meaning: In this world those who collect possessions and other misery giving materials believing them to be source of happiness, for them there cannot be any other cause for misery. Hence those who have relinquished all nuisances, they are always happy.

Muniraj do not feel sorry upon fruition of karmas

The suffering due to fruition of karmas causes misery in the mind hence how can there be happiness ? This question is replied next:

Shloka 257: Those who bring the  unfructified  karmas into fruition by means of severe tapa to destroy it, then why would they be sorry for the fruition of karmas on its own ? Munis do not have least bit of regret. Just as someone has desire to conquer an enemy, so goes at war with him to win over him; but if the enemy himself declares war and comes to him then what is the harm? This is an occasion for happiness.

Meaning: For the warrior who goes to enemy himself to conquer him, if the enemy himself comes to him then what is the objection for the warrior? In the same way the Maha Muni brings the karmas into fruition by means of power of tapa, but if the karmas themselves come into fruition then why would he have any objection?

The Dhyan state of Muniraj

Muniraj do not feel sorry for the fruition of karmas, they keep making efforts to be separate from the body carrying our nirjara of karmas:

Shloka 258: Those human form lions, who are leader of men, contemplate of the nature of soul sitting in caves of the mountains or dense forest and lonely places, those who have destroyed Moha and have vowed to remain aloof, who tolerate all calamities without any company, their glory is indescribable. They feel slightly ashamed calling body as their assistant, since what assistance this corporeal body can provide, we have believed it to be assistant out of delusion, but in no way it is our assistant. Being active themselves they sit in Palyank Asan to contemplate of the own nature and consider the means to be bodiless so that they do not have conjunction with the body again. Disrespecting the body they make efforts for renunciation of the same.

Meaning: All worldly jivas have affinity towards the body hence they attain the body again and again. Those who disrespect the body and renounce it, they do not have to occupy the body again, they attain supreme state.

Prayer to the detached Muniraj

Those Muniraj who contemplate of the means for elimination of karma bondage and attainment of body, who are adorned with supreme qualities; those muniraj grant us also purity:

Shloka 259: In whose body dust itself is the ornament, rock of stone is the residence, rocky earth is the bed, where lion etc. reside such caves only are home, “ body is mine and I belong to it” – whose intelligence is devoid of such contemplation and whose agyan form knots have unshackled; those highly learned, ready for salvation, supremely detached Muniraj should grant us purity of mind.

Meaning: Those who are desirous of sensory subjects and are attached to body; they themselves are sinking, so how would they rescue others? Hence those who are detached, free of ragas etc., who are capable to crossing themselves and help others to cross; they grant us purity of mind by removing our impurities of ragas etc.

Sadhus with  charitra are blessed

The greatness of such Sadhus is described:

Shloka 260: Those who have attained supreme bliss by realisation of own soul tattva by means of illumination of flame of knowledge  due to great tapa, whose presence provides peace to animals of the forest, whom restless eyes of doe also looks at with trust and who spend several days in the forest practicing unimaginable charitra- such patient braves are blessed.

Meaning: Those who remain immersed in own nature and have attained supreme blissful state, they are blessed. The animals of the forest are not afraid of them and they are liked by all.

Greatness of differentiating knowledge

Where is the intelligence of the sadhus engaged ? This is described next:

Shloka 261: Where the difference is not felt- in the middle of hopes of  the world and soul, whose intelligence is stationed, i.e who does not rest without understanding the difference between both of them – such great Muni are wealthy with the riches of peaceful bhavas, since they have stationed the attention of mind internally which tends to wander in external objects- whom does the great dust of lotus feet of such great Munis not purify ?   Surely it purifies all and wish the same for us also.

Meaning: The relation between corporeal and consciousness is eternal, they are appearing as one and they appear as one to all.  Those great people who by means of differentiating knowledge, realising both to be different, being ruthless give up hopes of the world, their dust of lotus feet purifies all jivas.

Renouncer of possessions is venerable to good people

Those who preventing external activities undergo the fruition of karmas, the praise of speciality of their manifestations is described next:

Shloka 262: The Shubha-Ashubha karmas earned by this jiva earlier is called as Daiva (fate). Under their influence the Jiva enjoys happiness-unhappiness. The one who renouncing Ashubha accept Shubha, he is also called as good; but those who renounce all violence-possessions forms for  destroying Shubha-Ashubha both, such Yogishwaras are venerable.

Meaning: In the world, most of the Jivas are experts in carrying out Pap activities. Few of the Jivas appear to be of Shubha nature, they are called good. However those who abandoning Shubha-Ashubha both and are immersed in Shuddhopayoga form soul substance, who can describe their glory? They are venerable to good people.

For the Jiva detached towards karmas, there is no bondage of new karmas

Those who keep experiencing happiness-unhappiness on account of fruition of karmas, they continue to accrue new punya-pap karmas, then how can both be destroyed? This question is replied next:

Shloka 263: Happiness or unhappiness  results on account of fruition of earlier earned karmas. Hence if happiness is considered as desirable and unhappiness as undesirable, then the new karmas would surely accrue. However, those great people who do not react in the form of happiness-unhappiness i.e. do not consider something as desirable and another thing as undesirable – thus they remain detached, their past karmas shed away and new karmas bondage do not take place. Those rational people always remain illuminated like a great jewel.

Meaning: Upon pleasure or displeasure on fruition of karmas, the new karma get accrued. Those who do not indulge in pleasure-displeasure, they do not bond new karmas and the previous karmas shed away upon fruition- this is for sure.

The activities of Yatis are grounds of wonder

What is the consequence of nirjara of past karmas and Samvar of new karmas:

Shloka 264: Just as fire turns wood completely to ashes and in its absence illuminates with great purity, in the same way pure knowledge with the absence of body, house etc. illuminates with purity. Oh! The conduct of Yatis is ground for great wonder.

Meaning: With appearance of knowledge, renouncing raga of body, house, possessions etc., knowledge only illuminates with purity. The conduct of Munis is beyond comprehension. Muni only enjoys total Gyan while house holder has limited knowledge.

Believing destruction of knowledge etc. qualities in salvation is delusion

The worldly and salvation states belong to jiva only. To those who believe in destruction of knowledge etc. qualities in salvation, they are addressed:

Shloka 265: Soul has inherent qualities of knowledge etc. hence with destruction of knowledge the soul would also get destroyed. Just as with absence of warmth the fire is also absent.

Meaning: Some people believe Nirvana to be of the form of end of knowledge similar to the extinguishment of lamp. But the form of Nirvana is not such. The completeness of knowledge is salvation. The dravya has the nature of qualities hence with destruction of qualities, the dravya would also get destroyed.

Nature of soul

Next shloka describes nature of soul:

Shloka 266: Soul is never generated, nor ever destroyed. It is non corporeal only since it is not physical. From aspect of Vyavahara naya it is doer of karmas while from aspect of Nishchaya naya, it is doer of own nature. From aspect of Vyavahara naya, it is enjoyer of happiness-unhappiness while from aspect of Nishchaya naya, it is enjoyer of own nature. Out of ignorance it believes the sensory pleasures to be happiness while from aspect of Nishchaya naya, it is ever blissful and knowledge form. From aspect of Vyavahara naya it is equal to the body and from aspect of Nishchaya naya, it is consciousness only, and becoming free of karma impurities, proceeding towards the peak of Lok, becoming Prabhu, it becomes stationary in immobile form.

Meaning: Soul is free of all blemishes and is purely knowledge, bliss form. However believing others to be own, due to delusion it transmigrates in the world. When it realises its own knowledge nature, then being blemish free knowledge form it becomes indestructible.

Siddha Bhagwan is infinitely blissful

In the absence of sensory pleasures, how can the Siddha Bhagwan be happy? This doubt is dispelled next:

Shloka 267: When the independent activities of Kaya-Klesh ( sufferings of body) of Munis are also described as pleasure then why Siddhas would not be described as blissful? They are always independently blissful.

Meaning: From aspect of Tattvas, all the jivas of the world are unhappy, out of them Samyak Drishti Muni only are called as happy. Then Siddhas are  blissful form only.

Benefit of practicing this Granth

Completing this Granth, the benefit of practicing in accordance with the directives of this Granth are now stated:

Shloka 268: With the organisation of certain words, this blemish free Atmanushasan Granth has been created properly which is pleasant to compassionate hearted great Munis. Those who contemplate in the mind the qualities of the great people at all times, they attain the indestructible Lakshmi (salvation) which is free of all adversities.

Meaning: Howsoever one contemplates, he gets results accordingly. Just as sesame also become fragrant in conjunction with fragrant flower, in the same way with contemplation of qualities of great people one gets purified himself also.

Recollection of Guru Jinasenacharya

Completing this Granth, the author reveals the name of his Guru as well as his own name:

Shloka 269: Whose mind is engaged in the recollection of lotus feet of Ganadhar Deva, such Jina-sena i.e. the gathering of Munis and its Acharya – such noble with qualities (Guna Bhadra) i.e. benedictory and venerable Jain Acharya has created this Atmanushasan

Alternate meaning: Engaged in recollection of the lotus feet of JinaSenacharya, venerable Gunabhadra Acharya has described this Atmanushasan.

Meaning: In the gathering of acharyas of Jinavar, the main is Ganadhar Deva. In their veneration, whose mind is engaged – such noble with qualities i.e. benedictory Muniraj and Acharya of Jains have authored this Granth. Other wise, this granth has been authored by disciple of Jinasenacharya,  Gunabhadra – in this way both meanings are true.

Invocation in the end

Shri Rishabha Deva Bhagwan be benedictory to you:

Shloka 270: In whose knowledge form lake the entire world appears like a lotus flower, such son of Nabhi Raja-Rishabha Deva be nimitta for your great benediction.

 

                                                The End

 

Atmanushasan (Discipline of Soul)…..15

 

Dissuasion for remaining attached towards the tools of Sanyam also

You do not have attachment towards the sensory subjects, hence do not have affection towards the tools of Sanyam i.e. Picchhi (peacock feather broom), kamandal (water vessel)  also :

Shloka 228: O wise one! Your do not have any moha towards enjoyable woman etc. substances anymore, then why do you have moha towards the picchhi etc. form tools of sanyam also unnecessarily ? Does any one take excess medicine in fear of disease discarding the food and get indigestion? Surely not.

Meaning: Just as some wise person does not take digestive medicine also in excess, abandoning the food in fear of indigestion. In the same way the Gyani person renouncing the gold-wife etc. possessions, does not have oneness towards tools of sanyam like picchhi, kamandal etc. since oneness is means for bondage. If some one engages in oneness then afflicted with ragas he harms his Mahavrita (great vows) and does not attain Veetarag bhava.

Inspiration for protection of tapa and shruta form wealth

Munis detached with respect to all substances consider themselves to be successful:

Shloka 229: Just as a farmer growing wheat in the fields with seeds, upon bringing the crop in his house without hindrance from thieves etc. considers himself to be successful. In the same way the Sadhu upon enhancing the Tapa and Shruta without hindrances of senses etc. form thieves, remaining immersed in nature of soul, considers himself to be successful.

Just as that farmer considers himself to be grateful when without hindrance the crop is received in the house, in the same way the patient, wise sadhus consider their sanyam to be successful when without hindrance of senses etc. form thieves, the fruit of gyan form, from the seeds of tapa and shruta is attained  within themselves, i.e. they remain immersed within the soul.

Meaning: The Yati consider themselves to be successful only when they can remain immersed within their own nature without hindrance from sensory thieves stealing the tapa and shruta form wealth. Just as farmer bringing the crop to his home without hindrance considers himself to be successful.

Preachment of being watchful of hope form enemy

I have knowledge of all substances by means of shruta gyan, hence hope form enemy cannot harm me at all- with such thoughts being fearless of hope form enemy is not right- this preachment is given by guru to disciple next:

Shloka 230: This hope form enemy cannot harm intelligent one like me- with such pride of knowledge one should not consider the hope form enemy as weak. This is incomparable highly ferocious enemy of all the three loks. It should be completely kept away- this is explained with example. Look! Even ocean with unlimited water gets dried by the ocean fire. Those who have enemies present, cannot remain peaceful. Only those who do not have any enemy alone can be confident. This hope is a ferocious enemy and how can one be peaceful with its existence?

Meaning: Just as water in the ocean is unlimited even then  the fire in the ocean dries up its water. When even in presence of weak enemy also one cannot be safe, then without elimination of hope how can one be distress free ? If perhaps you think that you have sanyam etc. great qualities and what harm can hope do to me? But you should not think so. Even vast ocean was dried up with ocean fire, hence hope form strong fire can surely dry up sanyam form ocean, therefore one should make efforts to eliminate hope completely.

Inspiration to completely destroy Moha

If you wish to eliminate hope form enemy from the roots then completely renounce Moha:

Shloka 231: If the people adorned with knowledge of shastras and good conduct are conjoined with Moha then they are not praiseworthy. Just as lamp accompanied with oil generates soot, in the same way jiva afflicted with ragas generates impurities of the form of ashubha karmas i.e. pap- knowing this raga towards the world should be renounced.

Meaning: Just as lamp with oil gives illumination but it also generates soot form impurities; in the same way your good conduct form lamp afflicted with raga bhava form oil generates pap form blemishes, hence forgo raga with body etc. Just as fire without oil is always illuminated and does not generate soot, in the same way you remain with veetrag bhava, so that blemishes of karmas would not be generated.

Misery in the absence of Veetrag bhava

Your mind bonded with affection towards the world suffers miseries by indulging in raga-dwesha towards desirable-undesirable objects:

Shloka 232: O ignorant one! You migrate from  desire towards sensory subjects to aversion and then again you desire them. Therefore without attaining disinterest form detachment towards the world you are miserable. Knowing this if you wish to attain benediction then renouncing raga-dwesha practice detachment.

Meaning: In this world people firstly enjoy subjects like woman etc. with interest and later get disinterested towards them, but again they develop desire towards them. In this manner they remain restless due to  desire form disease. Without attaining Veetrag bhava without interest-disinterest, they keep being restless. Hence abandoning raga-dwesha, entertaining equanimity they should remain happy.

Impossible to attain subsidence of miseries by means of sensory pleasures

You are heated with several miseries and in the absence of bliss of Moksha, imagine  yourself to be happy by even a small amount of sensory pleasures which is useless:

Shloka 233: You are heated like a ball of iron with miseries form fire, hence till you do not immerse in blissful Moksha form ocean , till then it is meaningless to consider yourself happy by insignificant amount of sensory pleasures generated by sensors.

Meaning: Just as a heated iron ball cools only by immersing completely in water and from a limited sprinkle of water, it does not subside its heat; in fact those drops of water itself turn to steam and vanish. In the same way till  the jiva form iron ball  heated with miseries form fire is not immersed in blissful moksha form ocean , till then the heat of the miseries would not subside. You consider status of deva, kingdom etc. form small pleasures as means of happiness, but they are useless. These sensory pleasures do not eliminate the misery form heat at all. These insignificant pleasures vanish within moments.

Inspiration for attainment of Moksha by spending in the form of gyan-chairtra

Immersion in blissful Moksha form ocean is possible with knowledge only, hence with means of knowledge etc. acquire it:

Shloka 234: With completeness of samyak darshan-gyan-charitra form wealth, you attain Nirvana soon. When you bring  truth form salvation within your control then you shall be successful.

Meaning: Just as some person acquires desired object by making payment with money etc. , in the same way with wealth of jewel trio you can acquire Moksha substance and then be blissful.

Beyond the considerations of enjoyable and not-enjoyable

Such practices wherein there is abundance of bhavas with raga and such detachment where there is abundance of veetrag bhavas – from aspects of these two, what is the form of the world is described next:

Shloka 235: This whole world is singular Adwait form only. From aspect of detachment from sensory subjects and passions, it is not suitable for enjoyments and is suitable for renunciation. From  aspect of practices of sensory pleasures and passions, it is enjoyable. In this way knowing the world to be enjoyable and not-enjoyable from aspects of engagement and detachments, those desirous of Moksha should practice detachment. The result of engagement is world while result of detachment is Nirvana.

Meaning: This world, for the ignorant people appears to be enjoyable under influence of raga and to the sensible people it appears worthy of renunciation due to knowledge. Hence if you are desirous of Moksha then practice its renunciation. With that only you shall attain salvation.

Inspiration for attaining state beyond engagement and disengagement

How long one should practice disengagement is answered next:

Shloka 236: So long as relations with discardable mind-speech-body exists, till then one should practice renunciation. In the absence of external objects, there is neither the engagement nor disengagement with them. Only pure nature remains, since being free from external substances only is the indestructible Moksha state.

Meaning: So long as the Jiva has engagement in ragas etc. form  other bhavas, till then he should practice renunciation. When he becomes free from relations with external substances, then there is no purpose of either engagement or disengagement. For example – so long disease  exists, the medicine should be taken, and with the absence of disease, there is no purpose of the medicine. In the same way, so long one has inclination, till then one should practice for its renunciation. Later with complete absence of inclination, there is no purpose of renunciation either.

Causes of inclination and renunciation

What is the nature of inclination and renunciation and its reasons are described next:

Shloka 237: Engagement in raga-dwesha only is inclination and their prevention is renunciation. Both are in relation with external objects, hence money-wealth etc. external substances should be renounced.

Meaning: The root cause for engagement in raga-dwesha is relation with external substances. Hence for disengagement, one should give up oneness with body etc. external substances. This Jiva has considered the external substances as his own since eternal times but they never became his, therefore unnecessarily he gets unhappy and miserable. Knowing the nature of self he should give up attachment towards other substances.

Inspiration for engaging  in unprecedented bhavas

Renouncing the possessions what types of bhavas, I engage in – is described next:

Shloka 238: Transmigrating in this world , now for the destruction of this transmigration, earlier which were never contemplated – such bhavas of samyak darshan etc. I now engage in. I do not engage in Mithya darshan etc, form bhavas which I had been engaging in since eternal times.

Meaning: Bhavas of Mithya darshan etc. form which are cause for transmigration, I had engaged in at all times earlier, but now I forgo them and earlier not contemplated- such Samyak darshan etc. form bhavas which are means for Moksha, I now contemplate.

Forms of venerable and discardable

What is the form of beneficial and non beneficial objects- this is told next:

Shloka 239: Shubha i.e. beneficial words, compassionate mind and restraint form body – these are praiseworthy. Ashubha i.e. harmful words, cruel mind and unrestrained body – these are condemnable. Both of them result in punya and pap. Shubha results in punya and Ashubha results in Pap. Punya causes happiness and pap results in unhappiness. In this way, Shubha-Ashubha, Punya-Pap and happiness-unhappiness-  out of these six the first three Shubha, Punya and Happiness are beneficial therefore venerable. The last three Ashubha, Pap and unhappiness are harmful , hence should be renounced.

Meaning: Although, if considered from aspect of Nishchaya Naya, then for this Jiva the Shuddhopayoga alone is venerable and Shubha-Ashubha both are discardable. However if considered from aspect of Vyavahara naya, then being completely detrimental to Moksha Marg, the Ashubha is completely discardable and although Shubhopayoga is not direct cause of Moksha, even so it is cause for Moksha traditionally hence in first stage it is somewhat venerable. Shubha manifestations result in punya bondage which results in benefits of Swarga etc. Ashubha manifestations lead to pap bondage which results in Narak-Nigod etc. sufferings. Hence Ashubhopyoga is not venerable in any way.

Sequence of renunciation of Ashubha etc.

The sequence of renunciation of Ashubha, Pap and unhappiness is described next:

Shloka 240: Firstly non beneficial Ashubha is given up and due to its absence the Pap and unhappiness  also depart. Later with influence of Shuddhopayoga the Shubha also gets relinquished due to which the Punya and Swarga etc. form happiness are abandoned. Due to absence of cause the effect also becomes absent. This Jiva with departure of Shubha attains supreme state by staying in supreme Veetrag bhava form Shuddhopayoga. This supreme state is devoid of Shubha and Ashubha both and is attained with loss of both.

Meaning: The Upayoga of soul is of two kinds namely Shuddha and Ashuddha. Ashuddha has divisions of Shubha and Ashubha also. Ashubha causes pap and pap results in sufferings of Narak etc., hence Ashubha is completely discardable. Shubha results in punya and punya results in Swarga etc. form happiness. For prevention of Ashubha, Shubha is accepted. Later with Shuddhopayoga the Shubha also gets abandoned. With the benefit of Shuddhopayoga the Jiva attains salvation.

Establishment of Moksha with establishment of Soul and bondage

Here the Charvaka followers say that only if soul exists, then only supreme state can be attained. If soul itself does not exist then how can the supreme state be attained ? Oh! Soul has not been witnessed by anyone since birth till death. If a thing exists, then only one can see it. These arguments were forwarded by Charvak.

The Samkhya followers say that soul is always free; hence it is not right to say that Jiva first abandons Ashubha and later abandons Shubha to attain supreme state. Both of them are replied by Shri Guru in next shloka:

Shloka 241: Soul knows his previous births by means of Jati Smaran ( past recollection). Bhoot (spirits) etc. also reveal their past birth, hence Jivas can realise the existence of past birth. This establishes the existence of soul. That soul is bonded with karmas since eternal times. Karma bondage occurs due to Asrava and asrava are caused by anger etc. Anger etc. are due to Pramad (carelessness) and pramad is due to Himsa etc. form non vows which themselves are nourished by Mithyatva. In this way the soul is corrupted by Mithya darshan etc. and with attainment of Kaal, in some manushya birth attaining Samyaktva, Vrita, carefulness, yoga without passions, he sequentially attains salvation.

Meaning: Charvaks say that soul does not exist at all. But if soul does not exist then who is doubting the existence of soul? If soul does not exist then why do Vyantar ( lower order devas) say that I was so and so earlier ? Who recalls the previous births? If soul does not exist then who would enjoy the  fruits of punya-pap ? Who experiences ego and oneness? Hence it establishes surely that soul does exist.

Samkhya followers call soul as absolutely pure. But is soul is absolutely pure then who would be traversing in this world? Why does one be happy, one unhappy, one lower and other higher- such distinctions are there? If soul is completely pure then why Tapa etc. are described as means for purification? Hence it establishes that in worldly state the soul is accompanied with impurities and by means of Samyak darshan etc. impurities can be destroyed and purity can be attained.

Attachment towards body etc. only is the catastrophe

Those who are detached towards body etc. only can be declared as detached, not other- this is told next:

Shloka 242: “ This body is mine and I belong to it”- such affection form catastrophe has been continuing since eternal times which is the cause for several calamities. So long as this jiva is owner of the body form space, till then what hope can be there for getting Moksha with tapa? Moksha would not be possible.

Meaning: “ This body is my space and I am its owner. This is mine and I belong to it” – so long as such trouble making affection form catastrophe is there, what hope can be there of Moksha? Just as – excess rain, no rain, mice, locusts, parrots, own army, other’s army- so long as these catastrophes are present, till then what hope can be there for farmer to produce grains ? In the same way so long as Jiva has attachment towards body, till then what hope can be there for salvation ?

Inspiration for renunciation of oneness towards body

Fruition of Moha causes the Jiva to have spirit of oneness towards corporeal body, which is cause for world and the lack of such attachment is salvation – this is told next:

Shloka 243: On account of delusion this Jiva has believed self to be of the form of others i.e. the body. Due to this Mithya Gyan only he has been transmigrating in this world. Now you know this that you are not of the form of other substances, I am what I am and not other substances; they are not me and I am not them.

Meaning: In this world all substances adopt their own natures only. No substance has any relation with other substance. All are different. I have been believing body etc. other substances to be my own due to raga etc. and Mithytava, since eternal times. But in all the three periods of time, they have never been mine and I believed them to be mine unnecessarily, and due to this reason I have been traversing in this world. Now with influence of Samyak Gyan I have realised that I am not these other substances. These are corporeal and I am conscious. What relation can be there between us? This knowledge only is the means for my benediction.

Extraordinary prowess of intellectuals

With elimination of delusion it gets decided that treating  body etc. with spirit of attachment is cause for karma bondage and treating it with spirit of detachment is means for destruction of karmas:

Shloka 244: In this world, those who have extraordinary affection towards external substances, they attained karma bondage on account of all those substances with  mind-speech-body etc.; now with attainment of supreme detachment and right knowledge of substances, those things only have become means for destruction of bondage. Therefore the ignorance due to which I manifest in raga  form is different and the extraordinary prowess of rational people is different only.

Meaning: Earlier, for  the ragi person viewing the body etc. other substances with spirit of raga, these things were cause for bondage. Now since he has started viewing them with spirit of detachment, those things only have become cause for salvation. Hence abandoning raga bhava one should attain Veetrag bhava.

Tradition of bondage and nirjara

Bondage and its destruction – how they are achieved – their sequence is described next:

Shloka 245: In some jiva the karma bondage is more and nirjara is less. In some jiva the karma bondage is less and nirjara is more. In some jiva bondage and nirjara is equal and in some jiva only karma nirjara is prevalent. In this way there is sequence of karma bondage and its shedding.

Meaning: In Mithyatva Gunasthana, this jiva has abundance of karma bondage with very limited nirjara. In fifth and higher gunasthana the bondage is less while nirjara is high. In fourth gunasthana the bondage and nirjara both are equal. For jivas without passion ( 12^th gunasthana) only nirjara is prevalent and there is no bondage- this is the tradition of bondage and nirjara.

Who is Yogi ?

The one whose karmas are not able to do their work i.e. are not able to generate new body, the one who has attained such state; he only is Yogi :

Shloka 246: The detached jiva whose punya and pap shed without giving fruition i.e. are not able to provide the fruit of punya as swarga and fruit of pap as Narak – that only is Yogi; he only attains Nirvana and asrava does not occur for him again.

Meaning: Punya-pap alone are root cause for worldly transmigration. Just as root of fruit is flower, if flower itself sheds then how can the fruit result? In the same way the cause of transmigration of Jivas in four gatis is fruition of Shubha ashubha karmas. But if the Shubha-ashubha karmas of the great Munis have withered away, then how can the new body be produced? Hence they attain Nirvana only.

With the dam of vows the tapa form lake is protected

The stoppage of asrava is samvar and that is attained by nurturing the vows:

Shloka 247: The great tapa form lake, filled with the water of the form of samyak darshan etc. qualities, cannot tolerate least amount of damage to the dam on the banks which are of the form of vows.

Meaning: So long as the dam is strong, till then the lake is filled with water. If the dam is ruptures in the least, it would burst and the lake would be emptied of water. In the same way the  tapa form lake is filled with qualities form water. If the vows form dam bursts i.e. it deviates from the vows then the qualities form water would not remain there.

Continued…..

Atmanushasan ( Discipline of soul)…..14

 

Oneness in two dravyas is impossible

In spite of being together the differentness in corporeal substances does not vanish, since the characteristics of one does not match with the other. Then how would the corporeal and noncorporeal be one? Why do you not realise it- this is a great mistake:

Shloka 200: It is directly observed that any dravya does not become one with another dravya, even then under influence of yoga of karmas you engage in oneness with corporeal substances. The body etc. substances in which you are attached and are having spirit of oneness with them, they are pudgala ; they do not change into your form and being foolish you unnecessarily believe oneness. With such spirit of oneness you will be miserable in the forest of births; would be penetrated and chopped suffering in births after births. Hence give up attachment towards body etc.

Meaning: Each paramanu of the corporeal substance is different although  they join together to form bondage, even then they stay independently different. But you are a noncorporeal substance with which they cannot join. Hence give up the attachment towards them.

Persisting in  oneness and hopes of pleasure with the body is astonishing

Shloka 201: The birth of body is its mother and death is its father. Worries of the mind and diseases are its brother. In the end only old age is its friend. In spite of having such form of body, you keep hopes from it- this is very astonishing.

Meaning: The body is birth-death, worries-diseases and old age form only. While you are without old age-death, without beginning or end, indivisible, limitless form. Hence there is no relation between you two. Hence give up raga of the body.

Damnation to the body

You are pure-knowledge form and become impure on account of the body- this is told now:

Shloka 202: O conscious blissful one! You are shuddha i.e. pure. Knowledgeable of all self and others and non corporeal, even then this body has made you impure. This body is corporeal, insentient, always impure which even makes the fragrant substances of the world also to be foul smelling. Hence damnation to this body.

Meaning: Saffron-camphor etc. fragrant substances also become foul smelling in contact with this body. With its relation you have also suffered a great deal and suffered miseries of all four gatis. On adopting this impure body you also were called impure hence give up its affection. Oh! Damnation to this body, on account of which you are traversing in this worldly forest.

Form of true knowledge and real bravery

O Jiva! You are being destroyed with the spirit of affection towards this body and on account of it you believe the damned body to be great :

Shloka 203 : Oh! Oh! O Jiva! You have been cheated totally, destroyed and have suffered a lot due to attachment of the body. Oh! Knowing the body to be impure only is knowledge and believing it to be pure is ignorance only. Discarding the affection towards the body and renouncing it with disdain is a matter of great bravery.

Meaning: O Jiva! You did not realise your nature since eternal times. Believing others to be own you were destroyed. This body is impure and you are extremely pure. What can be the relation between yourself and the body? Hence renouncing the attachment towards body be ruthless so that you do not have to adopt body again.

Manifestation of Gyanis upon being sick

Although the Sadhus do not have oneness with the body, even then upon being seriously sick, they must be disconcerted in the mind? This is answered next:

Shloka 204: In spite of aggravation of sickness Munis do not get disturbed. Just as with the enhancement of water level in the river, the person sitting in a strong boat does not have any worry. In the same way the Gyani Muni also does not get disturbed with the aggravation of sickness.

In the same way if an Anuvrati Shravak becomes sick then by  taking a flawless medicine they remain in the body making it subside. If the serious disease does not appear to be subsiding then accepting Anashan Vrita they renounce the body- these two only are the alternatives. Just as upon house catching fire, the wise persons extinguish the fire to remain in the house, however if the fire does not appear to be subsiding then they leave the house. In the same way the Gyanis treat the sickness with medicine etc. if they find the body could be protected, however if they find that the body cannot be saved then being ruthless they renounce it.

Meaning : The Shravaks have two alternatives. They use flawless medicine or do not use it. However Sadhus do not use medicine willingly. Only if the shravak provides flawless medicine-food etc. then with spirit of detachment they take it and  do not entertain raga bhavas.

Believing happiness to be disappearance of sickness is ignorance

If the sickness does not subside by medicine etc. then Gyanis should not have fear of destruction of body, since the fear of death is experienced by Agyanis :

Shloka 206: Just as someone believes happiness to be removal of load from the head and keeping it upon the shoulder, in the same way the worldly people believe happiness to be disappearance of disease from the body, still carrying the load of the body.

Meaning: The worldly people are happy upon the elimination of the disease and survival  of the body. But Gyani Jivas believe relation of body itself to be the disease. Hence they do not mind loss of body. Just as load upon the head is not different from the load on the shoulder. In the same way just as disease is painful, in the same way living with the  body is also painful.         

Inspiration for being detached from the body upon having incurable disease

Shloka 207: So long as there is chance for the disease to be cured, till then accept suitable medicine etc. However, if the disease appears incurable then one should not mind. Being detached from the body, remaining Nirvikalpa is greater Purushartha.

Meaning: So long as body has Sthiti (duration), till then it surely would remain and upon completion of sthiti it surely does not stay. Hence it is not meaningful to be happy or sad.

Acceptance of body is cause of birth and renunciation is cause for salvation

Here disciple enquires that how do we practice detachment from body? This is answered next:

Shloka 208: This worldly jiva accepting different new bodies in conjunction with yoga of Taijas and Karmana – these two primary bodies, keeps traversing. For Manushya and Tiryanch he accepts Audarik bodies while for Deva and Naraki he accepts Vaikriyik bodies. When he eliminates the Taijas and Karmana bodies and does not accept Audarik etc. bodies then only he attains salvation; since accepting body only is the world. Therefore the relation with body itself should be renounced. There is no purpose served with other smaller considerations.

Meaning: The holder of bodies are worldly jivas while ashariri (bodiless) are Siddhas. Hence one should forgo oneness with the body.

Jiva also is untouchable on account of body

While this Jiva carries out benefaction for the body, the body  functions otherwise, hence one should give up oneness with the body:

Shloka 209: This soul causes the root of all impurities – this body to attain revered status, while this body makes the soul to take birth in chandal etc. lowly states causing it to be untouchable. Hence this misdemeanour  of body be damned. While soul carried out benefactions for the body and  adopting Muni state it makes body venerable to Devas and Manushyas; the body engaging in pap puts Jiva in Kuyoni such that no one touches it even; hence this body be damned.

Meaning: Soul makes the body venerable with sanyam etc. while the body in ignorant state causes the Jiva to take birth in Narak, Nigod, Tiryanch or Kumanushya etc. making it untouchable. But this should not cause surprise since the one who is good , engages in good and the one who is bad engages in bad only.

Three Parts of the body

The worldly jiva is composed  of body in three parts:

Shloka 210: The first part is body in the form of seven Dhatus (constituents). The second part comprises of Gyanavarana etc. eight karmas and the third part consists of Gyan etc. own bhavas - in this way the worldly jivas are composed of three parts. Those who are knowledgeable of the procedure to separate the two parts form body and karmas from the Jiva, they are Tattva Gyani.

Meaning: Knowing the  jiva to be different from body and its root cause karmas, those who immerse in own gyan etc. bhavas, they only are Tattva Gyani; while those who engage in other substances, they are agyani.

Easy to conquer the passions form enemy

With Tapa only the soul can be separated from the body and karmas, but performing tapa is extremely difficult- this doubt is dispelled next:

Shloka 211: If you are incapable of tolerating Kaya-Klesh (bodily miseries) and hence cannot perform severe tapa for long , then those which are conquered by the mind itself- overcome such anger, pride, deceit, greed form enemies. If you do not conquer them also then its great ignorance, since overcoming passions does not involve kaya-klesh at all. It just involves straightening of mind.

Meaning: You believe the tapa to be difficult on account of miseries for the body. Hence if you cannot perform severe tapa then controlling the mind itself weaken the passions. Overcoming passions does not involve kaya-klesh and only mind is required. These passions are enemies of jiva.

Attainment of qualities with presence of passions is scarce

So long as passions are not overcome, till then attainment of supreme forgiveness etc. qualities which are means for salvation is extremely scarce:

Shloka 213: So long as group of  passions form aquatic animals are residing in your pure heart form vast lake, till then the group of qualities cannot venture into it without fear. Hence efforts should be made to overcome passions by all means of sham-dam-yam. Sham means the bhavas of equanimity with renunciation of raga etc. , dam implies restraining mind and senses  and Yam stands for renunciation of JIva himsa etc.

Meaning : So long as the passions are present in your heart, till then you cannot adopt even an iota of sham-dam etc. qualities, hence for self benefaction renounce the passions.

Mockery of those influenced by passions

The conquering of passions only is the means for Moksha- in spite of knowing this, those who are influenced by passions – they are mocked in next shloka:

Shloka 214: Some so called (namesake) wise people, without renouncing the possessions as the means and the peace of mind as the result, desire to attain salvation and praise themselves in their mind and being influenced by passions consider themselves as peaceful ; but this is highly contradictory. The anger etc. passions and Upashant etc. qualities  are eternal enemies like cat and mouse. The influence of Kali-kaal be damned again and again, under effect of which the wise people also get cheated destroying the fruits of this Lok and ParLok both.

Meaning: Those who are called peaceful minded without abandoning passions, they praise themselves  frivolously. The passions and peace are complete opponents. Those who do not engage in own upliftment in spite of being called wise, they harm their both births; they are under illusion.

Inspiration for renouncing the jealousy towards Sadharmi ( co-follower of dharma)

If you are practitioner of great Tapa, have vast knowledge and are conqueror of passions then do not indulge in even an iota of pride, uproot the pride along with its roots- this preachment is given by Guru to disciple next:

Shloka 215: You are practicing Tapa and you have shamed the passions by conquering them, and you have vast knowledge like the unlimited water in the ocean; even then we give you preachment. Not many people know this subject. Very few people are able to renounce this defect. Just as in flowing water, some water definitely remains hidden underground, hence is not visible to people; in the same way on account of fruition of karmas one is not able to see another being equal to him - such tendency of jealousy persists. It is very difficult to overcome; hence you give it up.

Meaning: If you are a Tapasvi (saint) with low passions, serious minded, then give up the bhava of jealousy. Do not entertain bhavas of jealousy towards those who are equal to you and those who are superior to you. This is a great flaw, hence give it up totally.

Q: What is the harm with these passions ?

A: Resultant fruition of desire-anger etc. only is the harm to jiva.

Harm due to anger

Shloka 216: Look! Kaam (desires) are generated in the mind and not outside; but if someone believing external object to be desire burns it to ashes out of anger, then the Kaam(desires) have not vanished while he himself experienced passions on account of Kaam(desires) and suffered miseries for the same reason. Hence the fruition of anger harms extensively.

Note: Here the futility of anger has been described by means of the famous story of Maha Dev burning kaam in anger.

Meaning: The fruition of anger harms all activities. Someone believed some other object to be kaam and burnt it to ashes but kaam did not vanish and that angry person remained afflicted with kaam (desires).

Harm on account of pride

Shloka 217: Look! Bahubali abandoned the chakra adorned on his right hand and accepted Jina Ordination and attained salvation from worldly state by performing tapa. However there was residual fruition of Sanjwalan Maan (pride) due to which he did not attain Keval Gyan for an year. Even though he performed great Kaaya Klesh (bodily suffering) but still without destruction of pride he did not attain salvation. Even insignificant amount of pride harms extensively hence it should be renounced completely. This jiva takes pride in body, wealth, beauty, youthfulness, riches etc. but all these are transient. Soul is definitely of the form of Siddha and crown of three loks. Hence why should one have pride in these things?

Meaning: Pride is great hurdle in attainment of Moksha. Even saint of the kind of Bahubali who was powerful and sensible, could not attain Keval Gyan for an year on account of minute fruition of Sanjwalan Maan. With destruction of that bit of Maan only he attained Keval Gyan.

Inspiration for renunciation of pride

Those rational people who know the importance of qualities, they should not indulge in pride in the least. This is told in next two shlokas: 

Shloka 218: In this Lok several great people have been there who were true to their words, intelligent in shastras, compassion in heart, bravery in their arms, charitable to the supplicants of Lakshmi, follower of the path of salvation etc. In spite of having all such qualities they were free of pride- this has been told in shastras. On the other hand in this Kali-kaal without having a bit of qualities people are proud- this is a matter of great surprise.

All substances are superior to each other, hence pride is meaningless

Shloka 219: Pride is false since pride is then only meaningful when someone is not superior to self. But here everyone is superior to each other then why indulge in pride? Look ! All substances are supported on earth hence their support is earth. But the earth of all three Loks is supported by Ghanodadhi, GhanVaat, TanuVaat- these three VaatValaya. This earth and these VaatValaya are within the folds of Akash. Infinite Akash forms part of knowledge of Kevali. All these are superior to each other. Hence who will take pride in himself considering himself to be superior than others? Sensible people would never do so.

Harm on account of Deceit

The harm due to Maya (deceit) is described in next three shlokas:

Shloka 220-221: Just as even a bit of poison pollutes large amount of milk, in the same way small deceit also destroys great qualities. Look! The fame of Marichi minister of Raavan was corrupted by taking the form of golden deer with deceit. The extreme purity of fame of king Yudhishthir was corrupted by the words ‘Ashwatthama is killed’ (don’t know man or animal)- he was corrupted by these deceitful words and he was lowered in esteem in his friends. Therefore even a small amount of deceit damages all qualities.

Meaning: The deceitful  conduct is extremely corrupted form. Due to this the minister Marichi was lowered in esteem and king Yudhishthir also was shamed by telling Ashwatthama is killed. Hence O Bhavya Jiva! Be scared of this deceit form deep mine. It is a pit having great darkness of Mithyatva. Just as snakes hide in deep and dark pits, in the same way in this deceit form pit anger etc. form snakes keep hiding.

Shloka 222: O Jiva! Do not have such delusion that my hidden pap would not be known to anyone. How can this pap obscure my great qualities? – do not believe it at all. Look directly! Even the moon which removes the heat of the world with its bright rays is obscured by Rahu discreetly, but who does not know it? Everyone knows it.

Harm on account of greed

Shloka 223: Look! It  is well known in the world that the chamar cows running away from the hunter or the tiger out of fear, remain standing in the bushes upon entanglement of their tails. This is so since they are greedy about the dense hair of their tails and in the process they get killed by the hunter. Hence it should be known that those indulging in greed generally encounter such catastrophe.

Bhava experienced by the Nikat Bhavya Jivas ( Jivas shortly to attain Moksha)

The Jivas who have short time left in the world, who have conquered the passions harmful to the souls, acquire the following :

Shloka 224: Coming close to the shore of the worldly ocean the rational Jivas attain detachment from sensory subjects, renunciation of possessions, restraint of passions, peace i.e. relinquishment of ragas etc., control of mind and senses, renunciation of Himsa etc. form paps for life long- attainment of these, practice of Tattvas, performance of tapa, restraint of activities of mind, veneration of Jinendra, compassion towards Jivas etc. such qualities are accomplished.

Shloka 225: Yam and Niyam are roots of Yoga. Yam implies life long renunciation of improper activities and Niyam implies renunciation or samvar (stoppage) for limited period of hour, day, fortnight, month, four months etc. Sadhus always remain ready for these restraints. They have  great peaceful mindedness. Their bhavas are of the nature of renunciation of body etc. external substances. They manifest in Samadhi i.e. Nirvikalpa state. They have attitude of compassion towards all jivas. They partake limited food as prescribed in shastras. They have conquered the sleep. They have ascertained the nature of soul which is the essence of spirituality. They are always engaged in experiencing the soul.

Muniraj adorned with qualities only are eligible for salvation

Muniraj adorned with above described qualities only are definitely suitable for salvation:

Shloka 226: Those who are knowing the nature of all the objects suitable for renunciation and acceptance, who keep away from practices of Himsa etc. form paps, whose mind is engaged in samyak darshan-gyan-charitra which are means for soul’s benediction, who have renounced all subjects of the senses, whose words are benedictory to self and others all, who is devoid of all resolution and contemplations- those great people devoid of all obligations are surely candidates for salvation. Definitely they shall attain the benedictory bliss.

Meaning: Those who are free of all obligations only are eligible for salvation; since the root of salvation is freedom from engagements. Those, who knowing the venerable-condemnable renounce the condemnable and accept the jewel trio which is the means for soul benediction getting detached from sensory subjects, they cross the worldly ocean.

Inspiration for protection of jewel trio

O Muni! If you desire salvation and have adopted jewel trio with the objective of salvation, then be afraid of loss of jewel trio and observing the world to be engaged in sensory subjects, do not get interested in them :

Shloka 227: Those mindless people who are slaves to the sensory desires form king, whose minds are devoid of consideration of good  and bad, whose souls are dependents upon others; observing their state, o sensible one, you do not wander! They are paupers without wealth of samyak gyan hence they do not lose anything. But you have the wealth of jewel trio which illuminates the three loks hence you should be careful. Thieves of the form of senses are roaming around you. Make sure that they do not steal your knowledge form wealth – for this always remain awake.

Meaning: Just as a poor person remains sleeping or awake in the world, he does not have any fear of the thieves, what harm can the thieves do to him? However diamond, jewel, pearl- adorned with such jewel trio, those persons have to be always watchful of the thieves. If they are not watchful the thieves shall rob them. In the same way the ignorant jiva is devoid of jewel trio dharma hence he does not have fear of sensory thieves, therefore being careless they enjoy the sensory subjects. But you are owner of jewel trio form wealth hence you have to be watchful of the sensory thieves. If you are careless then you shall lose your wealth.

Continued……