Completing
the commentary Muniraj recites two shlokas-
Shloka 28 : O Jinendra ! On account of destiny
whether I reside in heavens, manushya lok, places of Vidyadhars, Lok of Jyotish
devas, towns of Nagendras, in naraks, palaces of jinendra bhagwans i.e. temples,
or wherever I reside; but karmas should not accrue to me and my veneration
towards your lotus feet should always continue.
Shloka 29: Seeing
and Listening to different types of riches of Chakravarthy kings, O thick
skulled! Why do you feel miserable? These riches are acquired with punya and
that punya is attained by worshipping the lotus feet of Jinendra Bhagwan . If
in your heart there is veneration towards lotus feet of Jinendra bhagwan then
different types of enjoyments would be acquired by you automatically.
Gatha 18: From
aspect of Vyavahara naya, soul is doer-enjoyer of pudgala karmas while from
aspect of ashuddha nishchaya naya, soul is doer-enjoyer of raga etc. form
bhavas under the influence of karmas.
Commentary: This
is a description of the forms of kartritva (doer-ship) and bhoktritva (enjoyer-ship).
From aspect
of Anupacharita-Asadbhoot-Vyavahara naya, soul is doer of neighbouring dravya
karmas and consequently enjoyer of the resultant happiness-unhappiness. From
aspect of Ashuddha Nishchaya naya, soul is doer-enjoyer of all the bhava karmas
of the form of Moha-Raga-Dwesha etc. From aspect of
Anupacharita-Asadbhoot-Vyavahara naya soul is doer of body etc. form nokarmas
and from aspect of Upacharita-Asadbhoot-Vyavahara naya, doer of pot-cloth-cart
etc. In this way the form of ashuddha jiva is narrated.
Completing
the commentary on 18th Gatha, commentator Muniraj recites six
shlokas.
Shloka 30. In
spite of being laden with all the Moha-Raga-Dwesha, if some person with the
benefit of serving the lotus feet of supreme Guru realises the form of
nirvikalpa natural samaysar; then he becomes husband of supreme salvation
Lakshmi.
Shloka 31. With
the prevention of Bhava karma, the dravya karma is prevented and with the
stoppage of dravya karma, the world is eliminated.
Shloka 32. The
jiva with moha who is without samyak gyan, in spite of carrying out different
types of Shubha-ashubha karmas, that jiva does not know even a bit of Moksha Marg; such jiva does not have any
one to provide protection in this Lok.
Shloka 33. The
one who relinquishes all the karma generated worldly pleasures, abandons them;
that bhavya jiva residing in blissful lake of nectar, being karma free, attains
miraculously conscious, single form, incomparable own bhava.
Shloka 34. With
the elimination of vibhava bhavas in our own soul swabhava, we do not have any
worry about them. We continuously experience the shuddha soul stationary within
our own lotus form heart, devoid of all
karmas; since in any other way the salvation is not attained, not attained.
Shloka 35. Worldly
jivas have worldly qualities and Siddha jivas have completely own supreme
qualities- this is statement of Vyavahara naya. From aspect of Nishchaya naya,
the Bhagwan Atma does not have salvation or the world either. This is the
decision of wise people.
Gatha 19: From
aspect of Dravyarthika naya, Jiva is different from earlier described paryayas
and from aspect of paryayarthika naya, jiva is conjoined with those paryayas.
Commentary: Here
meaningfulness of both the nayas is stated.
Parameshwara
Arihant bhagwan has stated two nayas- Dravyarthika and Paryayarthika. Dravya
only is whose objective, that is Dravyarthika naya and paryaya only is whose
objective, that is Paryayarthika naya.
From aspect
of one naya, Jiva does not require preachment. However from aspect of both
nayas, jiva is eligible to be preached. From aspect of shuddha Dravyarthika
naya which accepts only existence, the sum of all the jivas are different from
the earlier described Vyanajan paryayas of the form of Siddha and worldly
jivas. This is so because from aspect of shuddha naya, all jivas are shuddha
only- such is Agam statement.
From aspect
of Vibhava Vyanajan Paryayarthika naya, all those jivas are associated with
earlier described Vyanjan paryayas.
Important
point is that the Siddha Jivas have manifestations in the form of Arth
Paryayas, not Vyanajan paryayas since they are always flawless. Question- If
the Siddha jivas are always flawless then ‘ all jivas are associated with
dravyarthika and paryayarthika naya ‘ – this implication of Gatha sutra becomes
void?
The
commentator clarifying this doubt says
that where Naigam i.e. Vikalpa is present, that is known as Naigam. The naigam
naya is of three kinds namely past Naigam naya, present Naigam naya and future
Naigam naya.
Here from
aspect of past naigam naya, even Siddha Bhagwan would have Vyanajan paryaya and
impurity; since in the past Siddha Bhawan also was worldly- such is Vyavahara.
No point in
saying anything more, all jivas from aspect of two nayas are shuddha and
ashuddha – this is the meaning.
Shrimad
AmritChandra Suri has similarly stated in Atma Khyati commentary of Samaysar:
Quote: Those people who engross themselves
in the words of Jina, identified with the word ‘Syat’ (perhaps) which destroys
the contradiction between two nayas, they vomiting the moha themselves, very
soon observe the best supreme flame ‘samaysar’ which is eternal and
incontrovertible by the arguments of Kunaya (false naya) .
Completing
the commentary on the last gatha of this Jiva chapter Muniraj shri
Padmaprabhamaldhari deva recites the shloka-
Shloka 36: Those
who are like the bee intoxicated in the two lotus feet of supreme Jina without
violating the relationship between two nayas, such great people attain Samaysar
quite soon. What is the benefit to the saints from the false statements of
other non-Jain philosophies of the world?
2.
Ajiva Adhikar
Now Ajiva
Adhikar is described-
Gatha 20: Pudgala
dravya has two divisions namely Paramanu and Skandh. Skandh are of six types
while Paramanu has two divisions.
Commentary: This
is the description of the divisions of Pudgala.
Firstly
Pudgala dravya has two divisions- Swabhava pudgala and Vibhava pudgala.
Paramanu (atom/particle) is swabhava (natural) pudgala while skandh ( aggregate
of particles) is vibhava (non natural) pudgala. Swabhava pudgala has two types
karya (result) paramanu and karan ( causal )
paramanu. Skandhs have six types
– (1) Prithvi (earth) (2) water (3) shadow (4) skandhs which are subjects of
four senses (other than eyes), (5) skandhs suitable for karmas and (6) skandhs
unsuitable for karma. These will be described in detail in next four gathas.
Shloka 37: Pudgala
substance due to the property of dissociation is called Paramanu and due to
association it is described as skandh. Without this substance the travel in the
Lok is not possible.
Gatha 21-24: Ati
sthool sthool ( extremely large large ), sthool (large), Sthool Sookshma
(large-small), sookshma Sthool (small-large) , sookshma (small) and ati
sookshma ( extremely small) – these six are divisions of Prithvi etc. form
skandhs.
Earth,
mountain etc. are described as Ati
Sthool- Sthool skandhs; ghee, water, oil etc. should be known as sthool skandh.
Shadow,
Atap ( sun light) etc. should be known as Sthool-Sookshma skandh. The skandhs
which are subjects of the four senses (other than eyes) are called as Sookshma-
Sthool.
Skandhs
suitable for generating karma Vargana are Sookshma. On the other hand the
skandhs unsuitable for Karma Vargana are called as Ati Sookshma.
Commentary: This
is description of Vibhava Pudgala.
Sumeru
(mountain), Earth etc. (dense substances) are really Ati Sthool Sthoola
pudgalas. Ghee, oil, buttermilk, milk, water etc. all (flowable) substances are
Sthool Pudgalas. Shadow, Atap, Darkness, etc. are Sthool Sookshma pudgalas.
Subjects of touch, taste, smell and ears senses are Sookshma Sthool pudgala.
Generated on account of Shubha Ashubha form manifestations the suitable Shubha
Ashubha karmas are Sookshma pudgalas. Opposite to them the skandhs which are
unsuitable for karmas are Sookshma Sookshma Pudgalas. This is the sequence of
Vibhava Pudgalas.
Meaning: Skandhs are of six kinds- (1) Wood
stone etc. those skandhs which cannot be joined together after breaking are Ati
Sthool Sthool Skandhs. (2) Milk, water etc. form skandhs which join together
after separation are Sthool Skandh. (3) Sunlight, shadow, moonlight, darkness
which are known but cannot be divided or cannot be captured by hand etc. are
Sthool Sookshma Skandhs. (4) Skandhs which are subjects of four senses other
than eyes which can be touched, tasted, smelled and heard are Sookshma Sthool
Skandh. (5) Not detectable by the senses, the karma vargana form skandhs are
Sookshma. (6) Smaller than the karma vargana the extremely small skandhs upto two
molecule size are Sookshma Sookshma skandh.
In the same
way it has been described in Shri Panchastikaya –
Quote: Prithvi, water, shadow, subjects of
four senses, suitable for karmas and unsuitable for karmas- in this way pudgala
skandhs are of six kinds.
In Marga
Prakash also it has been told-
Quote: Sthool Sthool, Sthool, Sthool
Sooksham, Sookshma Sthool, Sookshma and Sookshma Sookshma – these are six kinds
of skandhs.
Similarly it
has been told by Shrimad Amrit Chandra Suri in Atma Khyati that-
Quote: In this eternal drama or in the
dance of great stupidity the pudgala only of different shapes dances and no one
else ( pudgala only is seen to be of different types in the knowledge; jiva
does not have different types). This Jiva is distinct from ragas etc. form
pudgala deformations, is pure consciousness form idol)
Completing
the commentary upon these gathas, commentator Muniraj shri Padma Prabha Mal
Dhari deva directs to have attachment towards conscious miracle form soul only
and not in different types of pudgalas
by the shloka-
Shloka 38: By
observing different types of pudgalas, O Bhavya Jiva ! Do not have affection
towards them. Have immeasurable affection towards conscious miracle form soul
so that you shall wed salvation Lakshmi.
Gatha 25: The cause
for four dhatus (metals- earth, water, agni, vayu ) should be known as Karan
Paramanu. The indivisible last element left after dissociation of skandhs should be known as
Karya Paramanu.
Commentary: This
is description of the forms of Karan Paramanu Dravya and Karya Paramanu Dravya.
Earth,
water, fire, air are four dhatus. Their cause (for creation) is karan paramanu.
The same paramanu , if it has only one guna (unit) oiliness or dryness, then it
is unsuitable for even or odd bondage, hence is termed as Jaghanya ( worst)
Paramanu. Above one guna (unit) of oiliness or dryness, paramanu with two gunas
(units) undergoes even bondage with that
of four gunas and that having three
gunas undergoes odd bondage with five gunas- this is known as best paramanu. In
the process of dissociation in pudgala dravyas- in the last stage, the
remaining indivisible part is karya paramanu. In this manner the Paramanus have
four divisions- karya, karan, worst and best. This paramanu dravya remains
within own nature, hence it is devoid of vibhava , therefore it has supreme
nature.
The same has
been told by Shrimad Kundakundacharya in Pravachansar:
Quote: When
the Paramanu manifests in the oiliness form or dryness form with even
units or odd units, if the other paramanu has two more units of same category
(even or odd) then they bond together, if it is having jaghanya (worst) units
then it does not get bonded.
Paramanu
with two units of oiliness bonds with paramanu of four units or oiliness (or
dryness) ; or paramanu with three units of drynesss bonds with the one having
five units.
Completing
the commentary on 25th gatha Muniraj contemplate of the pure soul
disregarding the pudgala-
Shloka 39. What
am I to do with six types of skandhs or four types of paramanus? I contemplate
of the indestructible pure soul again and again.
Gatha 26: Self
itself is whose beginning and self itself is whose middle and self itself is
whose end ( i.e. whose beginning, middle and end is own nature only), which is
not detectable by the senses, which is indivisible, that should be known as
Paramanu dravya.
Commentary: This
is specific description of Paramanu.
Just as from
the aspect of natural Nishchaya naya taking recourse to the form of natural
supreme Paarinamik bhava, from Nitya (permanent) and Anitya (non permanent)
Nigod, till the jivas existent in Siddha Kshetra are said to be infallible from
own nature, in the same way from aspect of fifth bhava the paramanu dravya
having supreme nature is paramanu itself at the beginning of its manifestation
, itself is the middle of its manifestation, and itself is the end of its
manifestation. ( In all three stages the paramanu only is present which does
not deviate from own nature) This being so, being undetectable to senses,
indestructible by air, fire etc., which is indivisible, that O disciple! Know
as paramanu.
Shloka 40. Knowing
that insentient pudgala remain within own nature of pudgala, why should those
Siddha Bhagwant not remain in their consciousness form nature ? Surely they
would.
Gatha 27: The
one which has one taste, one colour, one smell and two touches, that is pudgala
with natural qualities. The pudgala with vibhava qualities has been declared to
be detectable with all the senses.
Commentary: This
is description of swabhav pudgala.
Spicy,
bitter, pungent, sour and sweet, out of these tastes one taste; white, yellow,
green, red and black, of these one colour; good and bad odour, out of these one
smell; hard, soft, heavy, light, cold, hot, oily and dry, out of these eight
contacts, two non opposite touches out of the last four; these are natural
qualities of Paramanu as per Jina Siddhant. Vibhava pudgala has non natural
qualities. Vibhava pudgala which is a skandh formed out of two to infinite
paramanus has Vibhava qualities which are detectable by all the sense organs.
Same way has
been told by Shrimad Kunda Kundacharya in shri Panchastikaya-
Quote: Paramanu having one taste, one
colour, one smell and two touches is cause for sound, by itself without sound,
although part of skandh, even then it is Dravya (different from all, it is pure
dravya).
In Marg
Prakash it is stated-
Quote: Understand Paramanu to have two
touches out of the last four of the eight types of touches, one colour, one
smell and one taste, not different.
Completing
the commentary on 27th Gatha Muniraj preach the bhavya people to
contemplate of the pure soul-
Shloka 41. If
the Paramanu remains within own group of qualities being known with one colour
etc., then there is no purpose served for me. Knowing this in their own hearts,
the bhavya people desirous of supremely blissful state should contemplate of
one pure soul only.
Gatha 28: The
manifestation without dependence upon any other substance is swabhav paryaya.
The skandh form manifestation is vibhav paryaya.
Commentary: This
is description of the form of pudgala paryaya.
Paramanu is
shuddha paryaya of pudgala- which is param paarinamik bhava form. It undergoes
six types of increases and decreases applicable to the substance, it is
extremely minute, of the nature of arth paryaya and in spite of having
beginning and end, because of being independent of the other dravyas it is
shuddha sadbhoot vyavahara naya form. In other words even within one samaya
being of the form of generation-destruction-permanence it is of the form of
sookshma riju sutra naya.
The skandh
paryaya being identified with characteristics of bondage within own community
is impure.
Shloka 42. Paramanu
being pure paryaya form without other’s manifestation, does not manifest in
skandh paryaya form sound. Just as in Bhagawan Jinanath does not engage in
discussion of Kamdeva, in the same way paramanu also remains free of sound
always.
Gatha 29: From
aspect of Nishchaya naya, paramanu is called as Pudgala dravya while from
aspect of vyavahara naya skandh is given the name of pudgala dravya.
Commentary: This
is conclusion of the description of pudgala dravya.
From aspect of
shuddha nishchaya naya, paramanu of the form of natural shuddha paryaya only
has been called as pudgala dravya. From aspect of vyavahara naya, vibhava
paryaya form skandh pudgala is treated as pudgala informally.
Completing
the commentary of Gatha 29, commentator Muniraj recites three shlokas-
Shloka 43. In
this way knowing the group of Tattvartha by following the path of Jinapati, relinquish all the others
sentients and insentients. Internally, by means of Nirvikalpa samadhi, worship
supreme substance of the form of miraculous consciousness only devoid of
others.
Shloka 44. Pudgala
is non conscious and jiva is conscious; such contemplation also is is carried
out by the beginners only and not by experienced Yogis.
Shloka 45. The
Yatis in the pure state do not have dwesha bhava with respect to non conscious
pudgala kaya, nor do they have raga bhava with respect to conscious paramatma
tattva.
Gatha 30: Dharma
is nimitta for the movement of jiva and pudgalas while adharma is nimitta for
their stationary state. Akash is nimitta for accommodation of all the jiva etc.
dravyas.
Commentary: This
is brief description of dharma-adharma-akash.
This
dharmastikaya is by itself free of activity of movement like water in a pond.
The ones whose (worldly) duration is limited to time taken for pronunciation of
five hrisva letters a,e,u,ri,lri only, who are called as Siddha, who have
become free of movement in six
directions, who are subject of the insinuation
of desire by the salvation Lakshmi, who are at the peak of the three lok
form mountain, who have eliminated five transmigrations form world which is the
house of all the miseries, who are at the boundary of fifth gati- for such
Ayogi Bhagwan to manifest in natural
movement form activity, the means for natural movement activity is dharma. For
the worldly people having movement in six directions, this dharma is means for
movement in vibhava form. Just as water is means for movement of fishes, in the
same way this dharma is nimitta for movement of those jivas and pudgalas. This
dharma is, non corporeal, free of eight types of contacts, free of five
colours, five tastes and two smells, basis for agurulaghu etc. qualities,
having shape equal to that of the lok, indivisible one substance. “ Qualities
are coexistent while paryayas are
sequential” such being the dictum of shastras , this dharma dravya which is
means for movement manifests in pure qualities and pure paryayas form.
Extraordinary
quality of Adharma dravya is being means for stationary positioning and the
remaining qualities, paryayas of this adharma dravya are similar to those of
the dharmastikaya.
Extraordinary
quality of Akash dravya is accommodation characteristics. Remaining qualities
of Akash are similar to those of dharma and adhrma.
Here it
should be kept in mind that lokakash, dharma and adharma being of the same
volume, the alokakash is not of the same size ( it is infinite only).
Shloka 46. Knowing
the dravyas, nimitta for the movement, nimitta for stationary positioning and
accommodating all other, and understanding them rightly, O Bhavya jivas! Always
remain within own tattva.
Continued…..
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