Sunday, February 26, 2023

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

 

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