Niyamsar…..7

 

Gatha 71: Devoid of dense Ghati karmas, accompanied with Keval Gyan etc. supreme qualities and 34 excellences – such is the form of Arihant.

Commentary: This is the description of form of Arihant Parameshwara as follows-

(1) Who are devoid of four dense Ghati karmas which are destructive of the qualities of the soul, namely Gyanavarana, Darshanavarana, Antaraya and Mohaniya karmas.

(2) With the destruction of four ghati karmas which were accrued earlier, cause of pleasant commotion in the three loks, absolutely pure keval gyan, keval darshan, keval shakti (power), and keval sukh (bliss) are revealed in them.

(3) Adorned with 34 miraculous excellences - Without perspiration, excretion etc. with such qualities ; such is the form of Bhagwan Arihant.

Completing the commentary of 71^st Gatha Muniraj recites 5 shlokas-

Shloka 96. Whose body is Param Audarik, whose eyes are like blooming lotus flower, whose gotra is residence of punya (i.e. Tirthankara state), who is like sun for blooming of Pandit form lotuses, who is like spring season for flourishing of Munis form forest, who is enemy of the army of karmas and whose charitra is beneficial to all, such son of Susima Mata ( shri padmaprabha tirthankara) is victorious.

Shloka 97. Who is like lion for destroying Kamdeva form elephant, who is like sun for enabling blooming of punya form lotus, who is conglomeration of all qualities, who is like Kalpa tree to provide all desired, who has destroyed the seed of devilish karma, in whose feet Surendra bows and  who has renounced the world form tree, such Jinaraj (Padmaprabha bhagwan) is victorious.

Shloka 98. Who has conquered the arrows of Kamdeva, who is illuminator of all sciences, whose form has manifested in blissful form, who is like yama for destruction of pap, who has destroyed miseries of rebirths, in whose feet all the great kings bow, who have conquered anger and to whom gathering of wise people offer obeisance, such Padmaprabha Bhagwan is victorious.

Shloka 99. Whose moksha is famous, whose eyes are large like lotus leaves, who has conquered the state of pap, who has destroyed the side of Kamdeva, in whose feet Yakshas bow, who is knowledgeable of Tattva Vigyan, who has educated the wise people and who has formulated the ordination of Nirvana, such shri Padma Prabha Bhagwan is victorious.

Shloka 100. Who is like Indra for shattering the Kamdeva form mountain, whose body is pleasant, in whose feet Munis bow, who has destroyed the snare of Yama, who is like fire for burning devilish pap form forest, whose fame is pervasive in all directions and who is monarch of the world, such beautiful Padma Prabhesh is victorious.

Gatha 72: Who have destroyed the bondage of eight karmas, having such eight great qualities, supreme, stationary at the peak of the lok, permanent; - such are Siddhas.

Commentary: Here the form of Bhagwant Siddha Parameshthis is described who are customary means for attainment of Siddhi.

[How are the Siddha Bhagwant?] (1) Who has destroyed the bondage of eight karmas by means of the power of nishchaya param Shukla dhyan which is devoid of vikalpas of dhyan and its objective and which is completely inwards oriented.

(2) Blissful with strength of Kshayik Samyaktva etc. eight qualities.

(3) Being  base for specific qualities, Siddhas are supreme amongst the three forms of tattvas ( out of three paryaya forms the supreme form has been attained)

(4) Stationary at the peak of the lok due to absence of movement beyond this.

(5) From aspect of Vyavahara the Siddha paryaya is unprecedented which would never be relinquished, hence is permanent.

Such are Bhagwant siddha parameshthis.

Completing the commentary on 72^nd Gatha commentator Muniraj recites three shlokas-

Shloka 101. From aspect of Vyavahara naya, Siddha Bhagwan who is bundle of knowledge, is the dense (consciousness form) crown of the three loks. From aspect of Nishchaya naya, he is permanently pure, natural supremely conscious  Chintamani jewel form, who resides within his own nature.

Shloka 102. Who is stationary at the peak of the three loks after destruction of all flaws and becoming free, who is accompanied with incomparably pure gyan darshan capability, who has destroyed the family of eight karmas, who is permanently pure, who is infinite without limit, who is supreme amongst the three loks and is swamy of salvation bride, all such siddhas I offer obeisance for the attainment of objective.  

Shloka 103. Who is stationary within his own nature, who is pure; who has acquired eight qualities form wealth and who has destroyed the group of eight karmas, I offer obeisance to those Siddhas again and again.

Gatha 73: Complete with five types of Achars (conducts), destroyer of the pride of five senses form elephant, patient and strong with qualities; - such are Acharyas.

Commentary: Here the form of Acharyas has been described.

[How are Bhagwant Acharyas?] (1) Replete with five types of achars (conducts) namely gyan, darshan, charitra, tapa and veerya.

(2) Expert in destroying the pride of five senses (touch, taste, smell, eyes, ears) form elephant who is blinded with arrogance.

(3-4) Conquers all great calamities hence are patient and strong with qualities

Identified with such characteristics, such are Bhagwant Acharyas. And

Same way has been told by shri Vadiraj deva

Quote: Who is engaged in five types of conducts, who is master of possessionlessness, who has destroyed the states of passions,  who explains the situation of great five Astikayas by the power of manifested knowledge, whose intellect is expert in engaging in elaborately stationary Samadhi and whose qualities are explicitly seen -  such acharyas, we those who are skilful in activities of devotion, worship them for elimination of miseries of rebirth.

Shloka 104. Free of dependence upon all the group of senses, perturbation free, engaged in self benefaction, pure, cause for means for nirvana ( cause for Shukla dhyan which is means for salvation), residence of peace – conquering of senses- restraints, temple of friendship-compassion- sense control; such incomparable mind of shri Chandra Kirti muni is venerable.

Gatha 74: Equipped with jewel-trio, champion  preacher of substances as described by Jina and without bhavas of any desires; such are Upadhyayas.

Commentary: This is description of the form of Upadhyaya named supreme Guru.

[How are Upadhyayas?] (1) Perturbation free, indivisible, adwait, belief, knowledge and conduct of  supreme consciousness form  shuddha nishchaya jewel-trio natured.

(2) Champion in preachment of jivas etc. all substances as conveyed from the lotus lips of Jinendra.

(3) Having nature of  renunciation of all possessions, with the desireless spirit of tasting the supreme veetrag blissful nectar of own paramatma tattva.

Identified with such characteristics, such are Upadhyayas of Jains.

Shloka 105. Adorned with jewel trio, pure, sun to the lotus form bhavyas, and preacher of jina described substances- such Upadhyayas I always worship again and again.

Gatha 75: Devoid of all businesses, always engaged in four forms of Aradhanas (worships), Nirgranth ( free of possessions), Nirmoha (free of moha) such are Sadhus.

Commentary: This is description of the form of Sadhus who are always engaged in continuous, supreme tapa activities.

[How are the sadhus ?] (1) Being supremely restrained great people always manifesting in the spirit of unblemished , unobscured supreme fifth bhava , due to which they are free of all external businesses

(2) Always engaged in the four form Aradhana (worship) of gyan, darshan, charitra and supreme tapa.

(3) Without acceptance of all forms of internal-external possessions, they are Nirgranth.

(4) They are completely without Moha due to absence of Mithya Darshan, Mithya Gyan, Mithya Charitra which are opposite to nature of always pure own karan samaysar form samyak darshan, samyak gyan, samyak charitra .

- These are the  characteristics of sadhus who  are desirous of observing the beauty of salvation bride with great urgency.

Shloka 106. Those who are estranged  from the pleasures of the rebirths of the Jivas  and are free from all relationships , such mind of sadhu is venerable to us. O Sadhu! Immerse that mind into own soul immediately.

Gatha 76: This type of Bhavna( as described above) is Charitra from aspect of Vyavahara naya. The Charitra from aspect of Nishchaya naya shall be described now.

Commentary: This denotes the conclusion of description of Vyavahara Charitra and commencement of Nishchaya Charitra.

From aspect of Vyavahara nya, the earlier described five maha vritas , five samiti, three guptis of the form of Nishchaya- Vyavahara and dhyan of parameshthis with extremely auspicious Shubha spirit is supreme charitra from aspect of Vyavahara naya. In the next fifth adhikar to be described now, shuddha nishchaya form supreme charitra which is immersed in supreme fifth bhava and means for attainment of fifth gati is worth noticing.

The same is told in Marg Prakash –

Quote: The Charitra without which samyak darshan and samyak gyan are like seeds kept inside a warehouse,  I repeatedly offer obeisance to that charitra which is worshipped by all devas- asur and manushyas.

Completing the commentary of the last gatha of Vyavahara charitra adhikar, the commentator Muniraj shri Padmaprabha maladharideva says-

Shloka 107. Acharyas have described the Nishchaya Charitra as root of pleasure of (body free) salvation bride; the Vyavahara charitra is also its traditional means.

5. Paramartha Pratikraman Adhikar

Shloka 108. Idol of Sanyam and Gyan, capable of penetrating  the sensitive area of lust form elephant and similar to sun in making disciple form lotus to bloom – such glorious Madhav Sen Suri! Salutations to thee.

Now opposite to the subject of all Vyavahara charitra and its benefits, the Paramartha Pratikraman Adhikar describing shuddha Nishchaya form supreme charitra is being narrated. In the beginning the form of five jewels is stated as follows-

Gatha 77-81: I am not Narak paryaya, tiryanch paryaya, manushya paryaya, or Deva paryaya form; I am not their doer, I do not get them done, nor do I endorse anyone doing them.

I am not Margana sthana, I am not Guna sthana or Jiva sthana. I am not their doer, I do not get them done, nor do I endorse anyone doing them.

I am not child, I am not old and I am not young. I am not their cause. I am not their doer, I do not get them done, nor do I endorse anyone doing them.

I am not raga, I am not dwesha, I am not moha. I am not their cause. I am not their doer, I do not get them done, nor do I endorse anyone doing them.

I am not anger, I am not pride, I am not deceit and I am not greed. I am not their doer, I do not get them done, nor do I endorse anyone doing them.

Commentary: Here the complete lack of responsibility of pure soul has been narrated.

Due to lack of large violence and possessions I am not Narak paryaya. The worldly jiva manifests in the form of high violence and possessions from aspect of vyavahara and due to this he accrues all the moha raga dwesha corresponding to attainment  of Narak Ayu. However , form aspect of shuddha nishchaya naya, myself – shuddha jivastikaya – do not have them. On account of lack of deceit mixed ashubha karmas responsible for accrual of tiryanch parayaya, I am always devoid of authorship of tiryanch paryaya. On account of lack of dravya karma and bhava karmas responsible for accrual of manushya paryaya, I am devoid of manushya paryaya from aspect of shuddha nishchaya.  Due to lack of relationship with tasteful and fragrant pudgala dravya which are suitable for deva paryaya which result in being described as Deva; from aspect of Nishchaya naya I do not have Deva paryaya.

Margana sthana having fourteen divisions, jiva stahana having fourteen divisions or Guna sthanas do not belong to myself having the supreme bhava nature from aspect of shuddha nishchaya naya.

From aspect of shuddha nishchaya naya, various divisions of the form of fat or thin, child-adult- middle aged- old etc. forms,   generated due to aging of manushya or tiryanch body do not belong to me.

Realising myself as specific soul substance immersed in the experience of existence, knowledge, supreme consciousness and bliss from aspect of shuddha dravyarthika naya , I do not have any of the moha raga dwesha.

From aspect of natural nishchaya naya, I am (1) always unobscured form, (2) pure knowledge form, (3) naturally consciousness capability form, (4) whose form is replete  with the revelation of darshan and (5) stationary within own nature form with Yathakhyat charitra – therefore  I do not have anger, pride, deceit, greed which are cause for worldly miseries.

Now, of all these vibhava paryayas occupied with different vikalpas, definitely I am not doer, I do not get them done nor do I concur with their karta in the form of pudgala karma. (These are described as follows.)

I am not doer of Narak paryaya, I experience only the natural consciousness form blissful soul . I am not doer of Tiryanch paryaya, I experience only the natural consciousness form blissful soul . I am not doer of Manushya paryaya, I experience only the natural consciousness form blissful soul . I am not doer of Deva paryaya, I experience only the natural consciousness form blissful soul .

I do not cause divisions of fourteen margana sthanas, I experience only the natural consciousness form blissful soul . I do not cause divisions of Mithyatva etc. Gunasthanas, I experience only the natural consciousness form blissful soul . I do not cause ekendriya etc. form divisions of Jivasthanas, I experience only the natural consciousness form blissful soul .

I do not cause child etc states form divisions related to body. I experience only the natural consciousness form blissful soul .

I do not cause divisions of bhava karmas in the form of ragas etc. I experience only the natural consciousness form blissful soul .

I do not do bhava karma form four kashayas (passions). I experience only the natural consciousness form blissful soul

In this way ordained with these five jewels form description, the procedure for renunciation of all the vibhava paryayas has been stated.

Shloka 109. In this way, the one who has renounced the contemplation of all the sensory subjects by means of five jewels and concentrated the mind in the form of own dravya guna paryaya, that bhavya jiva, relinquishing all the vibhavas different from own bhavas, attains salvation very soon.

Gatha 82: With such practice of differentiation, jiva becomes impartial which leads to practice of charitra. Now to strengthen it further I shall state Pratikraman etc.

Commentary: Here it has been told that sequentially by means of differentiating knowledge, one attains Nishchaya Charitra.

With the knowledge of substances ordained by the five jewels described above for the purpose of attainment of fifth gati, with practice of differentiation of such jivas and karma pudgala, those Mumukshus ( people desirous of moksha) who always remain engaged in the same , with continuous practice they attain impartiality and due to the same those supreme Sanyamis attain real charitra. For maintaining undisturbed state in that charitra, the Pratikraman etc. form Nishchaya Kriya (activities) are described. The repentance for condonement of past blemishes is called Pratikraman. Here the terms ‘etc.’ implies inclusion of Pratyakhyan etc. also.

The same has also been told by Shrimad Amritchandra Suri in Atma Khyati-

Quote: Whoever has attained Siddha-hood, it is by means of differentiating knowledge. Whoever has been bonded, it is due to lack of the same.

Shloka 110. In this way when Muniraj engages in complete differentiating knowledge form manifestation, then this Samaysar form (godly) soul, being Upayoga form itself, getting free of Moha, with the flood of Upasham (subsidence) form water, washing the pap form blemishes away, gets embellished – what is this mystery of Samaysar!

Gatha 83: Abandoning the web of words, renouncing the bhavas of  raga etc., those who contemplate of the soul, they attain Pratikraman.

Commentary: The words form Pratikraman spoken  by Mumukshu jivas daily is dispelled here as being the means for destruction of all paps. The natural detachment is the means for attainment of supreme tapa. To cause tide in the detachment form ocean of nectar, to make it spurt the jivas who are like full moon; in spite of being free of inauspicious speech when abandoning  the different word formations of Pratikraman also, renouncing the roots of worldly creepers of the form of moha-raga-dwesha also, contemplate of the indivisible blissful own karan Paramatma; then those jivas confronting  belief, knowledge and practice of real supreme substance, engage in Nishchaya Pratikraman devoid of all activities of word speech.

The same has been told by Srimad Amritchandra Suri in Atma Khyati-

Quote : What is the point of talking any further, what is the use of any further useless vikalpas, stop it, be done. Here only this much is sufficient to tell that always experience this real form soul. Other than the knowledge which is replete with the expansion of own taste and whose revelation is Samaysar (Paramatma), there is none higher than the same i.e nothing is meaningful other than samaysar.

Shloka 111. Carrying out Pratikraman of the karmas which were accrued earlier by means of fruition of extremely strong moha, I now remain in Samyak Gyan form soul always.

Gatha 84: Renouncing non reverential attitude specifically, the jiva who engages in veneration, that Jiva is called as Pratikraman, since he is Pratikraman form.

Commentary: Here the Jiva engaged in the veneration towards soul himself is called as Pratikraman form.

The  Jiva knowledgeable of supreme tattva, who remains engaged in the veneration of soul continuously remaining rivetted in the soul by  unbroken manifestation descendancy form in direct nature of self, he is guilt free. The soul devoid of veneration of soul is guilty. Hence renounce non reverential attitude completely – it has been told. The manifestations which are devoid of reverence, they are non reverential.  The Jiva without non reverence is Nishchaya Pratikraman form, hence he is described as Pratikraman form.

The same has been told by Shrimad Kundakundacharya in Samaysar –

Quote: Sansiddhi, Raadh, Siddha, Sadhit and Aaradhit – these words have the same meaning ; the soul who is Apagat Raadh i.e. devoid of Raadh ( reverence), that soul is Aparaadh ( guilty).

Acharya Amritchandra deva also has told in Atma Khyati-

Quote: Guilty soul is continuously bonded with infinite pudgala paramanu form karmas; guilt free soul never even touches the bondage. The guilty soul experiencing himself in impure form as a rule is guilty; the guilt free soul always experiences the soul as pure.

Shloka 112. In this lok the jiva who is devoid of the possibility of supreme dhyan of soul (i.e. the jiva who is devoid of manifesting in the form of dhyan of Paramatma – he has not manifested in paramatma dhyan form) that jiva busy in worldly miseries is considered to be guilty as a rule. The jiva who is continuously accompanied with indivisible adwait conscious bhava, such jiva expert in renunciation of karma is guilt free.

Continued….