6.
Nishchaya Pratyakhyan Adhikar
Now
Nishchaya Pratyakhyan Adhikar is being narrated- this Nishchaya Pratyakhyan is
like the beauty of great mast adorned with the victory flag of the kingdom of complete renunciation. It is
means for nirjara of all karmas, ladder for attaining moksha and first
encounter with the salvation bride.
Now the
Gatha sutra is incarnated –
Gatha 95: Abandoning
all extensions of words and renouncing all the future Shubha and ashubha
bhavas, the Muniraj who contemplates of the soul, then that Muniraj attains
Pratyakhyan.
Commentary: This
is description of Pratyakhyan according to Nishchaya Naya.
From aspect
of Vyavahara naya, the Muniraj, after partaking food, gives up interest in
grains, drinking, eatables and licking for suitable period; this is the form of
Vyavahara Pratyakhyan. From aspect of Nishchaya naya, by renunciation of
extensions of all speeches of auspicious and inauspicious form, with the result
of spirit of the service of shuddha gyan
the samvar attained of Shubha, ashubha dravya karmas and bhava karmas is
Pratyakhyan. The one who always contemplates of extremely extraordinary soul
which is the base for supreme omniscience form quality, he always attains
Pratyakhyan.
The same way
it has been told by Shrimad kundakundacharya in Samaysar-
Quote: ‘ Everything other than self is
others ‘ knowing this the one who engages in Pratyakhyan -renouncement ,
therefore Pratyakhyan is knowledge only. Know this as a rule.
The same has
been told by Amritchandracharya in Atmakhyati-
Quote: Whose Moha has been destroyed, such
myself, attaining Pratyakhyan of all the karmas of future, continuously
manifest in consciousness form karma-free
soul by means of own soul.
Shloka 127. The
Samyak Drishti who relinquishes all the groups of karmas and nokarmas, that
idol of samyak gyan is always engaged in Pratyakhyan. He attains Samyak
Charitra also in magnificent form which is the destroyer of all masses of paps.
I always worship it for destroying the miseries of rebirths.
Gatha 96: I am
keval gyan natured, keval darshan natured, blissful and keval shakti natured –
such is the contemplation of Gyanis.
Commentary: This
is statement of the preachment of dhyan of own soul of the form of infinite
foursome nature.
Here the
Param Tattva gyani jiva who is free of desires of external pretensions and is
engaged in inner self completely, has
been preached. What type of preachment ? As follows-
From aspect
of shuddha sadbhoot vyavahara naya, which is with beginning and endless, non
corporeal, having nature beyond senses, similar to shuddha pudgala paramanu which
is the base for shuddha touch-taste-smell-colour ; I am Keval gyan, Keval
darshan, Keval sukh and Keval shakti form Paramatma – such should be the
contemplation of Gyani. From aspect of Nishchaya naya, I am naturally darshan
form, I am naturally charitra form and I am naturally conscious shakti form-
such should be the contemplations.
In the same
way it has been told in shri Padmanandi Panchvinshati by acharya Padmanandi-
Quote: That (soul) is supremely bright,
Keval gyan, keval darshan and keval bliss natured. Knowing him, what did you
not know? Seeing him, what did you not see? Hearing about him, what did you not
hear?
Shloka 132. Swan
of the lotus form heart of all the Munirajs, idol of keval gyan, replete with
completely pure vision, permanent bliss form, naturally supreme conscious
capability form, this eternal Paramatma is victorious.
Gatha 97: The
one who does not relinquish own bhava, absolutely does not accept other bhava,
only keeps seeing-knowing all, that is
myself- such is the contemplation of Gyani.
Commentary: Here
gyani who is engaged in supreme bhavna(spirit) is preached.
The Karan Paramatma which ( 1) Never
relinquishes the own supreme bhava which is pure, always unobscured and
conqueror of victory flag of all the pap form fierce army of enemies; (2) Never
adopts raga etc. form other bhavas which are generated with in conjunction with
vibhava pudgala dravya and are cause for panch paravartan form worldly
transmigration ; (3) is devoid of all vikalpas pertaining to
support-supported of pure natural
gyan-natural Drishti- natural charitra etc. natural dharmas and means for the
pleasure of mating with the natural
salvation form bride- such karan paramatma is known by means of unobscured
supreme gyan from aspect of nishchaya naya and observed by means of natural
unobscured supreme darshan , such Karan Samaysar is myself – such should be
spirit of samyak gyanis.
The same has
been told by Acharya Pujyapad in Samadhi Tantra-
Quote: The one who does not accept unacceptable
and does not relinquish the one accepted ( permanent nature ) , knows all in
every possible way, such substance knowable by experience is myself.
Completing
the commentary on 97th Gatha Muniraj authors four shlokas-
Shloka 129. The
soul knows and sees within soul, the soul replete with own qualities of soul
i.e. the pancham bhava ; since it has never relinquished the one natural
pancham bhava at all and never accepted the pudgala vibhava bhavas of corruption form any time.
Shloka 130. Now
relinquishing the disputes of body-raga-dwesha etc. generated by acceptance of
oneness with other dravya; for attainment of pure, complete, natural knowledge
form bliss, my this inner conscious Chintamani jewel form soul in continuously
engaged within myself which should not cause any wonder; just as knowing the taste of nectar form food, the
Devas do not have any interest in any other food.
Shloka 131 . The
jiva who was so far engaged in punya activities; now abandoning even these
charitable activities, drinking the pure blissful nectar which is conflict
free, disturbance free, incomparable, permanent, generated by own soul, which
is not generated by vikalpas pertaining to other dravyas, attains peerless,
second to none, consciousness bhava form Chintamani explicitly.
Shloka 132. Knowing
the grandeur of own soul realised by means of the result of worship of feet of the Guru, which scholar
would say that this other dravya is mine?
Gatha 98: The
soul which is devoid of Prakriti (nature), Pradesh (numbers), duration and
intensity bondage is myself only. With such contemplation, the Gyani engages in
such stationary bhava.
Commentary: Here
the Bhavyas have been preached to relish the spirit of bondage free soul.
With the
Shubha, ashubha, mind-speech-body related karmas, the Prakriti and Pradesh
bondage gets accrued. With four types of passions the duration and intensity of
bondage is attained. Devoid of these four bondages, always burdenless form soul
is myself – such should be the contemplation of Samyak Gyani at all times.
Shloka 133. The
one which is root of salvation kingdom, such incomparable, natural supremely
blissful consciousness form one should be rightly entertained by the wise
people. Hence O friend! You also listening to the essence of my preachment,
immediately direct your attention passionately towards this miraculous
consciousness only.
Gatha 99: I
relinquish endearment and remain stationary in detachment. My recourse is soul
alone and everything else I renounce.
Commentary: Here
the procedure for renunciation of all vibhava is described.
Endearment
towards all beautiful women, wealth etc. all other dravya-guna-paryayas I
renounce. Remaining stationary within detached form soul characterised by
supreme contempt and taking recourse to soul, I abandon happiness unhappiness
etc. form several vibhava form manifestations generated by mating with world
form wife.
The same way
it has been told by Shrimad Amritchandra Suri in Atmakhyati –
Quote: Shubha conduct form karmas(punya)
and ashubha conduct form karmas(pap) - with prohibition of all the karmas and
thus manifesting in inactive state, the Muni do not become unprotected. The
reason is that when inactive state is realised then conducting - manifesting
within the knowledge, the knowledge only is the protection for Munis. Remaining
immersed in that gyan, they experience – taste supreme nectar themselves.
Shloka 134. The
one who has brought under control all the desires pertaining to
mind-speech-body and all the senses, such myself now renounce moha form aquatic
group of creatures produced within the
ocean of rebirths and desire of wealth
and women by means of extremely strong-pure-dhyan form power.
Gatha 100: In
reality, soul exists in my knowledge, in my darshan and in my charitra. Soul is
there in my Pratyakhyan , in my samvar and in my shuddhopayoga.
Commentary: Here
in this Gatha, it has been told that the
soul is completely venerable.
In reality,
soul is beginningless- endless, non corporeal, having nature beyond senses,
shuddha, naturally blissful. In myself manifested in naturally shuddha consciousness
form and in my samyak gyan the soul only exists. Manifested with the spirit of
pancham bhava (supreme Paarinamik bhava) for attainment of venerable pancham
gati , in myself and in my samyak darshan only soul exists. In myself, having naturally supreme charitra form
manifestation of the form of stationary state within own nature which is means
for attainment of real Nirvana, and in my natural charitra also that Paramatma
is always inherent. In myself, having differentiating knowledge, aloof from
other dravyas, having body alone as the possession without usage of five
senses, whose Nishchaya Pratyakhyan is of the form of complete renunciation of
Shubha, ashubha, punya, pap, sukh and dukh ,
that soul is always inherently present. Crown of the natural detachment
form palace, immersed within the self, being like fire to burn the pap form
forest such myself ; in him and in my
Shubha ashubha samvar (renunciation of Shubha ashubha) that Paramatma is
inherent. Averse to ashubhopayoga and detached from shubhopayoga, engaged in
shuddhopayoga such myself, from whose lips the param agam form fragrance of
flowers is emanating, in the shuddhopayoga of such Padma Prabha also such
Paramatma is present; since that Paramatma is eternal natured.
The same has
been told by Acharya Padmanandi in Padmanandi Panchvishati-
Quote: That consciousness form flame only
is the supreme gyan , that alone is pure darshan , that alone is charitra and
that alone is holy tapa.
Quote: For the saints that alone is
venerable, that alone is Mangal, that alone is best and that alone is the recourse.
Quote: For the Apramatta Yogi, that alone
is conduct and that alone is essential activity and that alone is self study.
Completing
the commentary Muniraj authors two shlokas-
Shloka 135. In
my natural Samyak darshan, shuddha gyan, charitra, in the denial period of
Shubha and ashubha karmas (i.e. Pratyakhyan), in the samvar and in shuddha yoga
( shuddhopayoga) that Paramatma only is inherent. ( i.e. the recourse of all
Samyak darshan etc. all is shuddha soul only). For attainment of salvation
there is nothing else in the world. It does not exist.
Shloka 136. Which
is sometimes seen as pure, sometimes it is seen as pure and impure, and
sometimes it is seen as impure, such own gyan form lamp which has destroyed the
darkness of pap is stationary in the lotus heart form residence of the saints.
For the agyanis it is incomprehensible.
Gatha 101: Jiva
dies alone and himself takes birth alone. Faces death alone and alone becomes siddha getting free of impurities.
Commentary: Here
in this gatha, it has been told that in worldly state and in salvation, the
jiva is without assistance.
Continuous
death i.e. destruction of Nisheks (paramanus) of Ayu Karmas occurring at every
moment and the death pertaining to that birth, jiva dies alone from aspect of
Vyavahara without assistance from anyone.
From aspect
of near Anupacharit Asadbhoot Vyavahara naya, in the generation of nar-narak etc. form paryayas which are corporeal vibhava vyanjan paryayas of
different category form which have beginning & end, the Jiva takes birth
alone. In spite of being protected by all well wishers, the immensely powerful
jiva dies on his own alone without wishing for it. The Jiva attains Nirvana
soon alone by contemplation of own soul becoming karma free by means of the
power of own soul dependent Nishchaya Shukla dhyan attained by benediction of
param guru.
The same has
been told elsewhere-
Quote: Soul indulges in karmas himself and
enjoys their result by himself. Himself wanders
in the world and himself gets free from the world.
Shri Somdeva
Panditdeva has told in Yashastilak
Champu Kavya in Ekatva Anuprksha–
Quote: For enjoying the results of karmas
carried out by yourself, you venture into birth and death alone, no other
wife-son-friend etc. provide any assistance in facing different types of sukh
and dukh; for their livelihood only ( merely for their own selfish purpose) you
are having the company of thugs(
wife-son-friends).
Shloka 137. Jiva
alone attains birth and death as a result of strong devilish karmas. Being
estranged from the pleasure of soul on account of intense Moha, Jiva himself
alone enjoys again and again the sukh and dukh generated by conflict of karmas
. Jiva alone by acquiring one consciousness form tattva from the guru by any
means, remains stationary within the same.
Gatha 102: One eternal soul having characteristics of gyan,
darshan is mine; rest all bhavas having characteristics of conjunction are
external to me.
Commentary: This
is statement of characteristics of Samyak Gyani manifested in the form of
ekatva bhavna ( spirit of being one only)
Nearby of
the beds of the roots of the trees of Nandan Vana of the form of whole world,
for irrigating, serving the purpose of
water canal, this body is produced by means of dravya karmas and bhava karmas
while the soul is devoid of these, being eternal unburdened natured Karan
Paramatma characterised by unobscured gyan darshan characteristics.
That Karan
Paramatma, free of different vikalpa form noise related to the pageantry of ritualistic activities, enjoying the
naturally pure gyan chetna (consciousness) in a manner beyond senses, remaining
eternal, it is venerable to me. All other external and internal possessions which
are produced in conjunction with Shubha and ashubha karmas are external to own
nature – such is my conviction.
Shloka 138. My
Paramatma is eternal, is one in some
respect, is natural param consciousness form Chintamani, is always pure and
rich with infinite own divine gyan darshan. When such is the reality then what is the use
of different types of bhavas for me?
Gatha 103: All my
flawed conduct I renounce by the three ways of mind-speech-body and three way
Samayik i.e Charitra, thus I attain Nirakar (formless)/ Nirvikalpa state.
Commentary: This
is description of the means for being free of the defects of the soul.
Myself
supreme ascetic, in spite of having differentiating knowledge, on account of
fruition of previously accrued karmas resulting in fruition of charitra moha,
if some flawed conduct is performed, then I renounce all of them in samyak way
by means of purity of mind-speech-body. The word “Samayik” denotes charitra
which is of three kinds namely Samayik, Chhedopasthapana, and Parihar
Vishuddhi. I make that Charitra as formless or I maximize the inferior jewel
trio. The jewel trio of the form of belief-knowledge-conduct of nine substances
form other dravya is with shape i.e. savikalpa , by means of
belief-knowledge-conduct form adoption of natural jewel trio of own nature, I
make it shapeless i.e. purify it , such is the meaning.
In other
words, I convert differentiated formal charitra into undifferentiated formal
conduct and then convert undifferentiated formal charitra into undifferentiated
informal charitra. In this way with acceptance of three way Samayik (charitra)
gradually, the natural Nishchaya charitra of the form of stationary state in in
natural supreme tattva is attained. That Nishchaya charitra being immersed in
shapeless tattva is shapeless charitra.
The same has
been told by Shri Amritchandracharya in Tattva Deepika named commentary on
Pravachansar-
Quote: Conduct is in accordance with the
dravya and dravya is in accordance with the conduct- hence both are
interdependent. Therefore either taking the recourse to dravya or that of
conduct, O Muni ! Proceed on the Moksha marg.
Shloka 139. Those
whose intellect is engaged in the spirit of conscious tattva , such Munis
remain cautious in practicing sanyam. Such sanyam is cause for destruction of
painful death.
Gatha 104: I have
equanimity towards all jivas, I do not have animosity with anyone; in reality
abandoning expectations I attain Samadhi.
Commentary: In
this Gatha the purity of bhava of supreme ascetic engaged inwards is described.
The one who
has abandoned all the activities of the senses, such myself have equanimity
towards those having differentiating knowledge and those who are ignorant. In
the absence of manifestations in the form of friendship or animosity, I do not
have enmity with any jiva. On account of naturally detached manifestations, I
do not have any expectations. I take recourse of supreme samadhi conjoined with supreme equanimity bhava.
The same has
been told by shri Yogindra deva in Amritasheeti-
O Brother!
Being naturally powerful, give up
laziness and recollecting supreme equanimity form Kula devi, accept Samyak Gyan
form Chakra soon to destroy the Moha form enemy having ignorance as minister.
Completing
the commentary on 104th gatha commentator Muniraj authors two
shlokas-
Shloka 140. The
one who is besotted with equanimity form
salvation bride like a large black bee; the equanimity which is root of
blissful moksha, which is like moonlight for destroying the darkness of malice
and which is always desired by Sanyami people,
such equanimity I very much relish.
Shloka 141. Which
is scarce even to the Yogis, which is like the full moonlight to cause tide in
the ocean of bliss of self immersion;
which is favourite friend of the ordination form mind of wife of supreme
ascetics; and which is grandest ornament of groups of Munis and three loks
also, such equanimity is victorious for ever.
Gatha 105: The
one who is free of passions, who has conquered all the senses, who is brave and
engaged in attaining purity and is fearful of the world; he attains blissful
Pratyakhyan (i.e. Nishchaya Pratyakhyan).
Commentary: Here
the form of jiva who is eligible for Nishchaya Pratyakhyan is described.
The one who
is free of mud of the form all the passions, who has conquered all the
activities of senses, by winning over great warriors of the form of all the
calamities who has demonstrated own bravery, who is immersed in nishchaya
supreme tapa with shuddha bhava and who is fearful of the worldly miseries, he
practices pratyakhyan of the form of renunciation of four types of Ahar from aspect of Vyavahara
with appropriate purity. But Vyavahara Pratyakhyan devoid of purity is possible
even for the Mithyatvi person also on account of kshyopasham of dravya karma
and bhava karma pertaining to fruition
of charitra moha possibly sometimes. Therefore Nishchaya Pratyakhyan is
beneficial to bhavyas very soon to
attain moksha; since just as golden ore is venerable, in the same way the ore
free of gold is not. Therefore with appropriate purity, the detachment towards
the world and body related enjoyments is cause for Nishchaya Pratyakhyan and
renunciation of different vibhavas of the form of moha raga dwesha etc. for
future is real Pratyakhyan or, renunciation of different vikalpas which shall
be generated in future is shuddha nishchaya pratyakhyan.
Shloka 142. O
Munivar! Listen. The Pratyakhyan being generated in the doctrine of Jinendra is
always victorious. That Pratyakhyan is provider of Nirvana bliss for all the
Param Sanyamis, it is a great ornament of the beautiful ears of natural
equanimity form damsel and cause for grand adolescence of your ordination form
dear bride.
Gatha 106: The
one who carries out the practice of differentiating jiva and karma in this
manner, that sanyami is capable of adopting pratyakhyan as a rule.
Commentary: This
statement denotes conclusion of the Nishchaya Pratyakhyan Adhikar.
The supreme
Sanyami, who is capable of contemplating upon the meaning of the Paramagam
emanated from the lotus lips of Shrimad Arhant; carries out differentiation of
karma pudgala and eternal bondage form impure inner tattva by the power of
practice of differentiation; that supreme Sanyami adopts Nishchaya and
Vyavahara Pratyakhyans.
Completing
the last gatha of this Nishchaya Pratyakhyan Adhikar, the commentator Muniraj
shri Padmaprabhamaldharideva authors nine shlokas.
Shloka 143. ‘The
one who has taken leave of all the worldly bhavas pertaining to future, that is
myself’. Such bhavas and thoughts of own pure nature which is treasure of total
bliss should always be entertained by all the Muniraj daily for getting rid of
karma impurities.
Shloka 144. ‘This
supreme Tattva soul is divine boat to cross the fearful worldly ocean thus it
is told by Jinendra deva. Hence conquering moha I contemplate upon the supreme
tattva continuously with real spirit.
Shloka 145. With
the destruction of delusion whose wisdom is immersed in the natural supremely
blissful conscious tattva ; such pure idol of charitra practices pratyakhyan
continuously. Those who believe other faiths ; for such Yogis Pratyakhyan is
not applicable, since they have to wander in this dense world again and again.
Shloka 146. The
world famous permanent great bliss resides in magnificent form in the Siddha
soul having pure qualities. In spite of this! Oh Oh! Why do even scholars
too hanker for sensual pleasures being pierced by the
sharp arrows of desires ! They are insentient.
Shloka 147. The
one which is like fire for burning the dense forest of devilish pap form trees,
such explicit pure-wise great charitra is attained by Sanyamis by Pratyakhyan.
Hence O great Bhavya! You immediately adopt the soul tattva in your intellect, since that tattva
naturally provides bliss and is
root of charitra of Munis.
Shloka 148. In
the lotus heart form interior of talented intelligent jivas about tattva, the
natural soul tattva which is existing; that natural soul tattva is victorious.
That natural brightness has destroyed the darkness of moha and that natural
brightness with the illumination of knowledge by the spread of own natural qualities is nothing else.
Shloka 149. And
the one ( natural tattva) which is indivisible, permanent, far from all flaws,
best, which is like boat for the mass of jivas sunk in the ocean of rebirths
and is like water for extinguishing the flames of strong calamities, that
natural tattva I always offer salutations with happiness.
Shloka 150. Which
is known ( famous) from the lotus lips of Jina Prabhu, which is stationary
within own nature, which is illuminated in the mind form homes of Munis like
beautiful lamps of jewels, which is worthy of salutations by yogis who have
conquered the darshan moha in this lok and which is temple of happiness, such
natural tattva I always offer salutations.
Shloka 151. The
one who has destroyed the mass of paps, which has eliminated the lot of punya
karmas, who has shed the desires etc. also, which is palace of strong
knowledge, which is offered obeisance by the knowers of tattvas, which does not
have any thing remaining to carry out, which is home for strong qualities and
who has destroyed the night form moha, such natural tattva we offer
salutations.
Continued…..
