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……