4. Vyavahara Charitra Adhikar
Now
Vyavahara charitra adhikar is narrated.
Gatha 56: Knowing
the Kula, Yoni, Jiva sthana, Margana sthana etc. of the Jivas, manifestations
of the form of avoiding unnecessary violence towards them is the first Vrita
(vow).
Commentary: This
is statement of the form of Ahimsa Vrita.
The
divisions of Kula, Yoni, Jiva sthana, margana sthana have already been
described in commentary on 42nd gatha hence not repeated here.
Knowing their divisions , the manifestations for their protection only is
Ahimsa. Whether they die or not, without making efforts, the renunciation of
the blemishes cannot be achieved. Hence those making efforts practice Ahimsa
vrita in the absence of manifestations in the Himsa form.
The same has
been told by shri Samant Bhadra Swamy in Vrihat Swayambhoo Strotra-
Quote: It is known in the world that the
Ahimsa of Jivas is the supreme Bramha. In the practices of the Ashram (
householder) where small amounts of Aarambh (unnecessary violence) is always existent,
therefore in the ashram of householder
the Ahimsa dharma cannot be completely practiced. For this reason O Naminath
Prabhu! Being completely compassionate you have abandoned the dravya and bhava
form, both types of possessions along
with unholy attire and being detached from possessions you have adopted
Nirgranth ( naked- possessions free) form.
Shloka 76. The
Jain dharma which is means for destruction of darkness of the form of violence
towards trasa jivas, which provides happiness to all the jivas of the entire
lok, which is quite distant from the various himsas of the sthavar ekendriya
jivas and is flood of pleasant happiness form ocean, that Jain dharm remains in
victorious form.
Gatha 57: Those
Sadhus, who discard the bhavas of speaking untruth, generated on account of
moha, raga or dwesha; those sadhus practice second Vrita.
Commentary: This
is statement of the form of Satya Vrita (vow of truth).
Here it has
been told that the opponent of truth is manifestation in the form of untruth. Those manifestations in the
form of untruth occur on account of moha, raga, dwesha. The sadhu who is
nearing salvation, who renounces such
manifestations, that Sadhu practices the second vrita.
Shloka 77. The
person who speaks truth quite clearly , they enjoy the pleasures of the Devis
of the swarga and in this lok they are respected by all saints. Hence is there
any better vow than that of truth?
Gatha 58: In the
village, town or forest observing an extraneous substance, those (sadhu) who do
not entertain bhavas of taking it , he only practices the third (non stealing)
vrita.
Commentary: This
is statement of form of third vow.
Where all
around fence is there, it is a village. The one which is adorned with four
gates is town. The one which is devoid of movements of people, jam packed with
different types of plants, creepers and trees is forest. In such village, town
or forest, observing an extraneous substance,
left by someone else, kept, dropped or forgotten, the one who does not
entertain thoughts of picking or accepting the thing, he practices the third
vow in reality.
Shloka 78. Although
this intense spirit of non stealing attracts the collection of jewels in this
lok and provides pleasures of women of heaven in other lok; even so
sequentially it is a means for attaining pleasure of salvation form wife.
Gatha 59: Observing
the beauty of women, the renunciation of bhavas of desire towards them or the
manifestations without spirit of sexual desires is the fourth Vrita.
Commentary: This
is description of form of fourth vrita.
Observing
the attractive bodies of beautiful women, by renunciation of the desires
generated within the mind or by relinquishing of the sexual desires generated
due to strong fruition of purush veda form no Kashaya; with such Shubha
manifestations the fourth vrita of Bramhacharya is practiced.
Shloka 79. O
licentious being ! If observing the beauty of bodies of beautiful women, you
keep remembering them in the mind and keep contemplating of them, then what use
would be of my words to you? Oh! It is a great surprise that relinquishing own
supreme tattva form nature, why are you getting consumed by intense moha?
Gatha 60: With
the spirit wherein there is no consideration of others, with such pure
categorical spirit, the Shubha bhava of renunciation of all kinds of
possessions is carried out by the Muniraj who are adopting the charitra in
accordance with their character, in the form of fifth vrita of renunciation of
possessions.
Commentary: In
this gatha the form of fifth vrita has been described called as renunciation of
possessions.
Stationary
within the own form of karan paramatma
whose nature is renunciation of all possessions; for such supreme sanyami,
supreme Jina Yogishwara, carrying the burden of beautiful charitra of Nishchaya-Vyavahra
form; the renunciation of 24 types of internal-external possessions only is the
fifth Parigrah Tyag Vrita which is the traditional
cause of fifth gati.
Shrimad
Kunda Kundacharya has stated the same thing in Samaysar-
Quote: If other dravya form possession were
mine then I shall become Ajiva tattva. I am only knower hence possession is not
mine.
Shloka 80. O
Bhavya Jiva! Give up the collection of possessions which is a cause for fear of
life cycle. For attainment of abode of real happiness within own soul, adopt
pleasant immobile stationary state which is inaccessible to the worldly people.
Attaining such state in own soul is not a subject of great wonder for the
saints, although it is so for the ignorant people.
Gatha 61: The
shraman who walks on the path free of ekendriya etc. jivas in day time
observing four hands equivalent distance , he practices Irya Samiti.
Commenatary: Here
the form of Irya Samiti ( Discipline of movement) has been stated.
The Supreme
Sanyami who with the intent of going to
Guru or pilgrimage etc. auspicious
reasons, walks in the day time carefully observing four hands equivalent path
ahead of him for the purpose of protecting the sthavar and trasa jivas, that
supreme shraman practices Irya SamitI. In this way the form of Vyavahara Samiti
was described.
Now the form
of Nishchaya Samiti is described. On the undifferentiated- real -jewel trio
path, the samyak manifestation with respect to own supreme dharma form soul
only is samiti. In other words immersed within own supreme substance, the
conglomeration of supreme gyan etc. supreme dharmas is samiti.
Thus knowing
the differences of Nishchaya and Vyavahara samiti, O Bhavya Jiva! Attain
supreme Nishchaya Samiti.
Completing
the commentary on 61st Gatha commentator Muniraj recites four
shlokas-
Shloka 81. Thus knowing the supreme Samiti to be
companion of salvation Lakshmi, those jivas who abandoning the company of
gold-women etc. which are cause for fear of rebirths, remaining in
undifferentiated consciousness alone manifest within the same rightly, they are
always liberated only.
Shloka 82. The
Samiti which is the root for morality of Munis, which is quite distant from
violence towards trasa and sthavar jivas in every way, which douses the misery
of agonising fires of rebirths and is like garland of rainclouds giving peace,
generating loads of punya form grains; such samiti is always victorious.
Shloka 83. In
this world it is definite that in this ocean of rebirths, people suffering from
desires and devoid of samiti take birth. Hence O Muniraj ! In your mind form homes , keep arrangement
for stay of salvation form Lakshmi; always keep it in mind.
Shloka 84. If
the jiva generates Nishchaya form Samiti then he attains Moksha. However with
the destruction of Samiti, Oh Oh! He cannot attain Moksha , but keeps wandering
in this great ocean of rebirths.
Gatha 62: Abandoning slander, laughter, harsh language,
defamation and self praise form words, he who speaks words beneficial for self
and others, he practices Bhasha Samiti ( discipline of speech).
Commentary: Here
form of Bhasha Samiti (discipline of speech) is described.
Words
generated from the lips of a slanderous person meant for the ears of the king
which are cause for great calamity to
any person, family or village, are calumny. Observing or listening about the
deformed state of others somewhere, generated with the nimitta of fruition of
laughter named nokashaya, in spite of being mixed with Shubha karma to some
extent, even then cause for accrual of ashubha karmas, having relation with the
face of a person in perversion form,
that is hasya (laughter) karma. The
words which cause displeasure to others just by nearing the ear’s canal are harsh words. The words describing
existent or non existent faults are defamation. Praise of own existent- non
existent qualities is self praise. In this way with the renunciation of
inauspicious speech, speaking words cause for Shubha and shuddha manifestation
of self and others, is bhasha samiti.
Shri
Gunabhadra swamy has told the same in Atmanushasan –
Quote: Those who have realised the form of
all, those who are away from all pap karma, who have stationed their mind for
self benefit, whose all form of vikalpas have subsided pertaining to
activities, whose speech is free of all resolutions and beneficial to self and
others, such nearly liberated people are sure to attain Moksha.
Shloka 85. Immersed
within the conduct pertaining to Paramatma, such wise people/Munis are detached
from internal vikalpas itself then what is there to talk externally?
Gatha 63: Provided by others, devoid of blemishes of
doing-getting done-endorsement , partaking of flawless and appropriate food
form acceptance of Samyak food is
Aishana Samiti.
Commentary: Here
the form of Aishana Samiti has been described. It is as follows-
Activities
of doing-getting done-endorsement by means of mind-speech-body constitute nine
possible ways. Food taken having any of these flaws is blemished with
nine combination impurity, thus it is declared in shastras. Pleasant
food, free of movement of even one
sensed vegetation body form jivas is
declared appropriately pure food in shastras. The food provided with nine kinds
of devotion- proper invitation, high seat, feet bathing, worship, salutation,
purity of yoga ( purity of mind-speech-body) and purity of alms ; by the donor
having seven qualities of respect - belief, capability, detachment, devotion,
knowledge, compassion, forgiveness – such food when consumed by the muni then
it is Aishana Samiti. This is the process of Vyavahara samiti.
From aspect
of Nishchaya the Jiva does not consume food in reality. Six types of food is
taken by worldly people only in Vyavahara sense.
Commentator
Muniraj quotes a gatha as follows:
Quote: Nokarma Ahar, Karma Ahar, Lepa-Ahar,
Kaval- ahar, Oja- ahar and mann-ahar – these are known as six types of ahar
(food).
In respect
of vibhava dharma of ashuddha jivas, this gatha ( as quoted above) is an
example of Vyavahara naya.
Now example
of Nishchaya naya is narrated as follows-
Quote: Those who soul is free of Aishana (
desire of food), for them the Yuktahar ( appropriate food) is also tapa. Those Shraman
who are engaged in attainment of non-eating natured soul, for them the
alms are also taken without Aishana
(without desire of food) hence those
shraman are Anahari ( not partaking food).
In the same
way Acharya Guanabhadra Swamy has told in Atmanushasan-
Quote: Those who have realised the essence
of spirituality, who are practicing Niyam (rules) stringently, whose souls are
at peace internally and externally, who have attained Samadhi, who are
compassionate towards all the jivas, who take food as per directives of the
shastras in limited quantity and right way, who have overcome sleep, those
Munis destroy all miseries from their roots.
Shloka 86. Consuming
food provided by means of fingers of devotee, contemplating . saint acquires
illuminated salvation Lakshmi.
Gatha 64: Manifestations
of efforts pertaining to picking-keeping of books, kamandal (vessel) etc. are
called as Adan-Nikshepan Samiti ( Restraints in picking-keeping).
Commentary: Here
the form of Adan Nikshepan Samiti has been described.
Here the
Samiti practiced while picking-keeping items of sanyam or gyan etc. for the
Munis with limited Sanyam is described. The Munis with complete Sanyam do not have
book, kamandal etc., those supreme Jina Muni are aloof in isolation hence they
are devoid f external tools. Their tools are internal and they are engaged in
illuminating own supreme tattva by means of blemish free own natural gyan,
which alone is venerable to them. On the other hand, those with limited Sanyam,
for reminding the meaning of Paramagam again and again, the book is tool of
knowledge; the tool for maintaining cleanliness of body is kamandal, the tool
for sanyam is picchhi (peacock feather brush). The purity of manifestations in
efforts pertaining to picking-keeping of these tools is called as Adan
Nikshepan Samiti as declared in shastra.
Shloka 87. This
Samiti of best supreme Jina Munis is most illustrious amongst all the Samitis.
The Muni equipped with this Samiti has patience, tolerance, forgiveness and
friendly attitude. O bhavya! You also
always adopt this samiti in your lotus mind, so that you will be the groom for
the salvation bride.
Gatha 65: Discharge
of body waste in appropriate ground which is isolated and uninterrupted by
others is Pratishthapan Samiti.
Commentary: This
is description of selection of clean place for discharge of bodily wastes by
the Munis.
From aspect
of shuddha Nishchaya naya, Jiva is devoid of body hence he does not manifest
into the form of consumption of food. From aspect of Vyavahara naya, Jiva has
body. Hence due to that body he accepts food; and on account of consumption of
food, the discharge of urine, excreta are natural. Hence for the Sanyamis the
place for discharge of urine-excreta is free of jivas and unhindered by others.
After completion of body activities, the Sanyami walks few feet north of that place and standing
north faced, abandoning the manifestations which are cause for worldly
existence and relinquishing the mind
which is nimitta for the world, he contemplates of the own soul in focused
manner or contemplates of the impurity of the body in all possible ways, thus
he attains Pratishthapan samiti in reality. The other despotic Muni name
holders do not have any Samiti.
Completing
the commentary of 65th Gatha commentator Muniraj states three
shlokas-
Shloka 88. Expert
in Jina Siddhant and engaged in contemplation of own soul, for such Yatis, this
Samiti is root of kingdom of salvation. For the Munis, whose hearts are pierced
by the sharp weapons of KamDeva, this Samiti is unknown.
Shloka 89. O
Muni! This Samiti out of all the Samitis which is pleasing to salvation form
wife, which is like full moon for elimination of darkness of fear of rebirths
and which is friend of your ordination form wife- following it with pleasure, you shall attain the
incomparable permanent fruit achieved by
practicing tapa as directed by Jina Siddhant.
Shloka 90. In
the company of Samiti, the Muni attains some blissful nectar form great result
which is unimaginable with mind and indescribable with speech.
Gatha 66: Renunciation of depravity, moha,
sangya (instincts), raga, dwesha etc. ashubha bhavas is described as Mano Gupti
( restraint of mind) from aspect of Vyavahara naya.
Commenatry: This
is description of Vyavahara Mano Gupti ( restraint of mind).
Mind
consumed with anger, pride, deceit, greed form four passions is depraved. Moha
is of two kinds namely darshan moha and charitra moha. Sangya (instincts) are
of four kinds namely ahar (food) sangya, fear sangya, sex sangya and possession
sangya. Raga is of two types auspicious and inauspicious. Animosity towards
intolerable people or intolerable objects is dwesha. The renunciation of these
ashubha bhava form manifestations which are cause for influx of karmas only is Mano Gupti from aspect of
Vyavahara naya.
Shloka 91. Whose
mind is occupied in contemplation of
meanings of Paramagam, who has conquered the senses specifically, who is devoid
of internal and external company and who is engaged in recalling the feet of
shri Jinendra, he always practices Gupti.
Gatha 67: Means
for Pap such stories of women, kingdom, theft, food etc. – renunciation of such
words or abandoning of untruthful etc. speech is Vachan Gupti ( control of
speech).
Commentary: Here the form of vachan Gupti
(restraint of speech) is described.
Various
types of stories pertaining to meeting-separation of women which are listened
to or spoken by licentious people who are highly sexually active, are stories
pertaining to women. Description of wars carried out by kings are stories
pertaining to kingdom. Description of methods of stealing etc. are stories of
theft. Method for preparation of different types of food articles and their
praise etc. are stories of food. Renunciation of engaging in these four types
of subjects is Vachan Gupti. Renunciation of untruth is also Vachan Gupti. Or (
after giving up untruth), renouncement of all inauspicious subjects of speech
is Vachan Gupti.
In the same
way Acharya PujyaPad Swamy has told in Samadhi tantra-
Quote: In this way renouncing the external
speech, relinquishing the internal speech totally – this in brief is Yoga (
i.e. Samadhi)- which is like lamp to illuminate the Paramatma.
Shloka 92. Abandoning
the complete speech which is cause for fear of rebirths, contemplating of pure
naturally illuminated consciousness form, destroying the pap form darkness, the
bhavya jivas attain the salvation in
grand manner which is naturally glorious and mine of blissful pleasure.
Gatha 68: Renunciation
of bondage, piercing, killing, contraction, expansion etc. form activities of
body is described as Kaya Gupti.
Commentary: Here
the form of Kaya Gupti is described.
The internal
nimitta (cause) for bondage for any person is karma and external means is the
activities of some other one’s body. The internal cause for piercement is
fruition of karmas and external cause is the bodily activities of pramatta (
careless) jiva. The internal cause for death is completion of Ayu Karma and
external cause is body activities of someone else. The cause for contraction,
expansion etc. is movements carried out
of body for the same reason- renunciation of these activities of body is Kaya Gupti.
Sloka 93. Abandoning
the body contortions, the one who contemplates of the pure soul again and
again, only his birth is meaningful in this world.
Gatha 69: Relinquishing
the ragas etc. from the mind is Mano Gupti. Renouncement of untruth or
maintaining silence is Vachan Gupti.
Commentary: This
is narration of Mano Gupti ( restraint of mind) and Vachan Gupti (restraint of
speech) from aspect of Nishchaya Naya.
Remaining
stationary in indivisible, adwait supreme conscious form in samyak way with
the absence of all moha raga dwesha only
is Nishchaya Mano Gupti. O disciple! Know this to be immobile Mano Gupti in
reality.
Renouncement
of all untruth form speech or the vow of silence is Vachan Gupti. In the
absence of consciousness for the corporeal dravya and with the non corporeal
dravya being invisible to sensory perception, there is no tendency of speech
towards either of them. In this way the form of Nishchaya Vachan Gupti was
described.
Shloka 94. Similar
to blaze capable of burning the pap form forest, such crown of Yogis,
abandoning the host of auspicious-inauspicious activities of mind and speech,
remaining true within own soul, free of shuddha
naya and ashuddha nayas, attaining flawless pure consciousness form
Chintamani jewel, attains salvation having infinite foursome capability for
ever.
Gatha 70: Renunciation
of bodily activities form Kayotsarg is gupti pertaining to body; or abandoning
activities of himsa (violence) is described as sharir gupti (restraint of
body).
Commentary: This
is description of form of Nishchaya sharir gupti.
Everyone
undertakes several activities pertaining to body; renunciation of them is
kayotsarg; the same is called kaya gupti. Otherwise abandoning himsa of five
sthavar and trasa jivas is kaya gupti. The supreme sanyami supreme jina
Yogishwara who have taken recourse to their consciousness form body by means of
their consciousness form body, their stationary state only is Nishchaya Kaya
Gupti.
In the same
way it has been told in Tattvanushasan-
Quote: Abandoning activities of body and
corrupted bhavas which are cause of rebirths remaining stationary in own soul
in unperturbed state is called Kayotsarg.
Shloka 95. I
am tremor free and this tremorous body is with me in vyavahara sense; hence I
relinquish this corruption of body.
Continued…..
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