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 ( 12th 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…..
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