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
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