Niyamsar…13

 

11. Nishchaya Param Avashyak Adhikar

Now opposite to the six Avashyaks (essentials) of Vyavahara form, the shuddha Nishchaya Avashyak adhikar is described.

Gatha 141: The Jivas who are not within other’s power, that is described as Avashyak (essential) Karma. The implication is that not being within other’s power only is the  Avashyak karma. Yoga form param avashyak karma, destructor of the karmas only is the path to salvation- this has been told.

Commentary : Here it has been told that those, who are continuously within own control, practice Nishchaya Avashyak karma.

The Jiva, who is skilful in the conduct of Param Jina Marg as per procedure, who is not within other’s power on account of always being within himself , but is really within own control ; that jiva having disinterest in exhibition  of activities of Vyavahara, practices Nishchaya Dharma Dhyan form Param Avashyak karma generated by recourse to own soul. Param Jina Yogishwara who are always immersed within supreme austerity tell thus.

Another thing is that the Param Yoga, having characteristics of three gupti form param samadhi which is means for destruction of all the karmas, only is the path to salvation being real cause for Moksha. This is the implication.

The same has been told by Shrimad Amritchandra Suri in Pravachansar commentary-

Quote: In this way attaining Shuddhopayoga, this soul manifesting in the form of dharma himself, immersing within tasteful soul substance by spread of permanent bliss, on account of extreme steadfastness, attains perturbation free illuminated grandeur  like a brightly lit and naturally magnificent  jewel lamp. ( In other words, like a jewel lamp it remains naturally perturbation free and continuously illuminated- remains knowing.)

Shloka 141. Generated by means of own power i.e. produced  by taking recourse to own soul, this Avashyak karma form this real dharma, definitely manifests in grand manner in the  blissful consciousness form soul. Skilful in  destruction of karmas, this dharma is a path to Nirvana,  the only means for salvation. With that I attain extraordinary nirvikalpa bliss very soon.

Gatha 142:  The one who is not within other’s power is ‘Avash’ and the karma pertaining to ‘Avash’ is ‘Avashyak ‘, thus it should be known. This is the means for becoming bodyless, this is the solution; with this the jiva becomes ‘Ashariri’ (bodyless)  - this is the implication.

Commentary: Here it is told that ‘Avash’ i.e. independent param Jina Yogishwara surely practice Param Avashyak karma.

The Yogi who is not within power of any other substances other than possession of own soul, and therefore who is called as ‘Avash’, that Avash Param Jina Yogishwara definitely has Param Avashyak Karma of the form of Nishchaya Dharma Dhyan- thus it should be known. That Param Avashyak Karma is means for salvation, is the solution. With absence of body only Jiva becomes free of the power of other dravyas and becomes ‘Avash’. This is the implication.

Shloka 239. Immersed within own benediction some Yogi does not accede to be in the power of other substances other than Shuddha Jivastikaya. Remaining steadily like this is its meaning i.e. the meaning of the term ‘Avash’. By doing so i.e. not being within other’s power by remaining immersed within self,  the destroyer of darkness of pap and punya form karmas, that Yogi attains non corporeal state by revelation of natural state by means of ever illuminated flame ( knowledge). 

Gatha 143: The one who manifests in Ashubha bhavas  form, that Shraman is within other’s power hence he does not possess Avashyak form karma.

Commentary: Here it has been told that the Jiva manifesting in the form of differentiated formal jewel trio does not possess ‘Avash’ nature.

The Shramanabhas ( appears to be Shraman but he is not) DravyaLingi who manifests in inauspicious raga etc. form ashubha bhavas, he is within the power of other dravyas different from own nature. Hence that Jiva manifesting in Jaghanya (minimum) jewel trio form does not possess Param Avashyak Karma of the form of Nishchaya Dharma Dhyan which is generated with recourse to own soul.

That Shramanabhas, adopting dravya ling for the sake of livelihood, remaining alienated towards own soul activity, disinterested towards param tapa form conduct etc., believes the temple of Jinendra or the area of Jina temple, house, wealth, grains etc. to be his own, he has egoistic  beliefs, oneness towards them.

Completing the commentary of 143^rd Gatha Muniraj authors five shlokas-

Shloka 240.  Staying in three lok form house, this is a new intense  Mohaniya (fruition)  of extreme darkness manifested in the Munirajs that in spite of abandoning the house of straw with strong detachment , they recall it as ‘ that wonderful home of mine !’.

Shloka 241. In this Kaliyuga, somewhere only some fortunate jiva is there, devoid of Mithyatva etc. mud form blemishes and equipped with protective jewel; who is  such a capable Muni. Who has renounced the expanse  of several possessions and who is like fire to burn the pap form forest. Such Muni in this period of time is very much venerated in Prithvi lok and by Devas of Devalok.

Shloka 242. Continuously venerated by hundred Indras, the austerities form conduct  is loved by all the wise people more than their lives. In spite of attaining it, if some jiva is engrossed in worldly pleasures of desires form darkness, then that fathead !! Oh!! He is stricken by Kaliyuga.

Shloka 243. The Jiva who is within other’s power, even if he has adopted Muni attire, even then he is worldly. He will be wandering in the world and will ever be miserable. The jiva who is within own power, he is independent (close to salvation) and slightly short of being Jineshwara.

Shloka 244. Therefore self controlled Muni only scintillates amongst the Muni community. The Munis who are within other’s power are like  sycophant servants who though may earn some respect out of sycophancy, still they do not scintillate.

Gatha 144: The Sanyami jiva who engages in Shubha bhavas, he is really within other’s powers. Hence he does not possess Avashyak form karma.

Commentary: In this gatha also the characteristics of the ashuddha antaratma jiva who is submissive to  other’s power are described.

The Shraman who always being restrained as per the prescribed procedure of supreme scriptures of conduct as emitted from the lotus lips of Jinendra, manifests in the form of Shubhopayoga, remains engaged in Dharma Dhyan of Vyavahara form, hence he is primarily Shubha conduct oriented. Keeping in mind the hour of self studies, he performs self studies, every day after partaking food he carries out Pratyakhyan of the four types of Ahar. Three times (morning, afternoon and evening) he recites lakhs of devotional verses of Bhagwan Arhat Parameshwara with his lotus lips. All three period of time he remains disciplined with regard to Niyams. In this way day-night he carries out eleven activities regularly. Listening to fortnightly, monthly, four monthly and yearly Pratikraman  his dharma body gets elated with satisfaction. He remains continuously enthusiastic in performing six types of tapas namely anashan, avamoudarya, ras parityag, Vritti Parisamkhyan, Vivikta Shayyasan and Kaya klesh. On being digressed from studies, dhyan and Shubha conduct, he is skilful in re-establishing self again by means of practice of Prayashchit, Vinay, Vaiyavritya and Vyutsarga named internal tapas. However that impartial ascetic does not know the own soul dependent Avashyak Karma which is real cause for Moksha; nor does he know Nishchaya Dharma Dhyan or Shukla Dhyan which are of the nature of immersion within Paramatma Tattva in reality; hence remaining engaged in other dravya he is called as submissive to other’s.

Whose mind is engaged in the conduct of tapa, such shraman submissive to others, on attaining the traditional miseries of Deva Lok etc., being roasted on auspicious raga form cinders on account of shubhopayoga, with fruition of near bhavya form quality, by means of manifestation in shuddha nishchaya jewel trio form  belief-knowledge-conduct of param tattva,  with the blessings of Param Guru, he attains Nirvana. The implication is that as and when he attains shuddha nishchaya jewel trio manifestation,  then only he attains Nirvana.   

Shloka 245. O Munivar! Abandon the attraction towards the miseries of Devalok etc. and worship the natural Paramatma which is cause of the cause of Nirvana. ( The cause for Nirvana is Param Shuddhopayoga and cause for Param Shuddhopayoga is natural Paramatma). This natural Paramatma is supremely blissful , abode of absolutely pure gyan, unobscured form and away from the collections of good or bad nayas (aspects).

Gatha 145: The one who engages his mind in dravya, guna(qualities) and paryayas(modes) or their vikalpas, he is also submissive to others; thus tell the shraman who are free of darkness of moha.

Commentary: Here too the form of submissiveness to others is described.

Capable of explaining the meaning of the primary and secondary substances as depicted from the lotus lips of Bhagawan Arhat, some Dravya Ling holder sometimes engages his mind   in six dravyas, sometimes he engages his mind in their corporeal-non corporeal , sentient-insentient qualities and some other time he applies his intellect in their arth paryaya ( momentary manifestation) and Vyanjan paryayas ( coarse manifestations). However he never applies his mind to the own soul substance whose characteristics are  eternally unobscured and always blissful and which is the basis for naturally gyan etc. form shuddha qualities paryayas which are immersed in the form of own karan samaysar.  Therefore that ascetic has been called submissive to others on account of the same reason (being submissive to vikalpas of others).

Those who have destroyed the darshan mohaniya and charitra mohaniya karma form collection of darkness and with the spirit of Paramatma tattva, those who are desirous of tasting the nectar of veetrag bliss, such shramans only are great shramans; they are param shruta kevali; they only have described the form of submissiveness to others as given above.

The same has been told elsewhere also-

Quote: What purpose is there for the Munis immersed within themselves, of engaging in vikalpas forgoing   activities of soul.

Shloka 246. So long as fuel exists the fire continues to burn, in the same way till the jivas have vikalpa, the world continues.

Gatha 146: The one who renouncing the other bhavas contemplates of the pure natured soul, he is really submissive to self and that is called as Avashyak karma by Jina.

Commentary: Here the form of real Param Jina Yogishwara who is self controlled has been described.

The Shraman who being raga free, pure natured renouncing audayik etc. form other mass of bhavas, contemplates of own karan paramatma, which is invisible to body, senses and speech, which being always unobscured, pure natured, is  conqueror of the flag of army of all punya and pap form karmas- he alone has been called as self controlled.

That Param Jina Yogishwara Shraman adopting undifferentiated  informal jewel trio attains Param Avashyak deed of the form of highly blissful Nishchaya Dharma Dhyan and Nishchaya Shukla Dhyan opposite to the great noise of different vikalpas in the pageantry  of all the external rituals.

Completing the commentary of 146^th gathas the commentator Muniraj authors eight shlokas-

Shloka 247. The saint who has destroyed the karmas accrued in the past and who has eliminated the cause for rebirth; he attains complete salvation with pleasure which is always blissful and  which is explicitly pure knowledge form by means of supreme judgement ; such self controlled supreme Muni   is victorious.

Shloka 248. The one who has destroyed KaamDeva, whose figure is decorated with five conducts of gyan-darshan-charitra-tapa-veerya – the words of such deceit free Guru are means for wealth of salvation.

Shloka 249. Thus knowing the path of Jinendra to be the means for Nirvana, the one who attains wealth of Nirvana, I offer him obeisance again and again.

Shloka 250. The one who has destroyed the desire for beautiful wife and gold, such supreme self controlled Yogi amongst the crowd of Yogis! You are our shelter in the forest of rebirths, whose minds  are injured by the arrows of KaamDeva form hunter.

Shloka 251. The result of Anashan (fasting) etc. form Tapas is weakening of the body only, nothing else. But O self controlled Muni! With contemplation of your lotus feet, my birth is meaningful.

Shloka 252. The one who has washed away all the paps in all directions by means of the flood of spread of own magnificence, who is pure on account of completeness of natural equanimity, who is eternal , who is always stationary within self controlled mind and who is shuddha siddha – such jiva immersed in natural brightness is victorious.

Shloka 253. There is no difference between omniscient Veetrag and this self controlled Yogi; even then Oh ! We are insentient that we believe some difference between the two.

Shloka 254. In this birth the self controlled great Muni only is always praiseworthy who without getting immersed in others other than own  soul remains away form all karmas.

Gatha 147: O saint! If you want to attain the Avashyak which must be done then adopt steadiness form bhava in soul nature. The one who attains stationary state in soul nature his Samayik quality is completed.

Commentary: This is a description of the means for attainment of shuddha nishchaya Avashyak.

Disinterested in listening to the noise of the external six avashyak exhibition form river ( i.e. fed up of listening to the noise of the vyavahara spread of  six avashyak form river) O disciple ! If you desire shuddha nishchaya dharma dhyan and shuddha nishchaya shukla dhyan form own soul dependent Avashyak which is like axe to chop the roots of world form creeper, then you attain continuous stationary state in bhavas  of  pure own  paramatma – natural gyan, natural darshan,  natural charitra and natural bliss etc.,  free of all webs of vikalpas; since by this means only the nishchaya samayik quality is produced. If this is so, then what benefit the Mumukshu jiva accrues by means of external six Avashyak activities? With them only undesired fruits were attained, this is the implication. Therefore with inactive param avashyak capable of attainment of mating with salvation bride and laughter, the Jiva attains completeness of Samayik Charitra.

The same way has been told by Acharya Yogindra deva in Amrita Sheeti-

Quote: O Yogi! If for some reason your mind gets restless and deviates from own nature and wanders elsewhere then it results in all blemishes for you. It means that by wandering from own nature it results in all blemishes. Hence you remain detached minded and inwards immersed always; due to which you shall be the master of the permanent abode of Moksha. 

Shloka 255. If in this manner, this Jiva attains own soul dependent Charitra which is destroyer of worldly miseries, then that Charitra is the extraordinary means of bliss generated by the salvation form damsel. Thus knowing those Munis who are always aware of  flawless Samaysar (shuddha atma); remain immersed in the same , who have dispensed with the external activities; they are like fire to burn the pap form forest.

Gatha 148:  Shramans without Avashyak have highly corrupted conduct. Hence Avashyak must be carried out as per the procedure described earlier.

Commentary: In this Gatha the Jiva preparing for shuddhopayoga has been advised. In this Lok, even from aspect of Vyavahara naya, the Shraman devoid of six Avashyaks of the form of equanimity, prayer, worship, pratyakhyan etc. is described as totally corrupt in respect of conduct; then the one who is devoid of Nirvikalpa Samadhi form Param Avashyak activity which is so described in supreme spiritual language from aspect of shuddha nishchaya naya, is corrupted in respect of Nishchaya charitra – such is the meaning. Hence O Muni! Always carry out own soul based Nishchaya Param Avashyak of the form of Nishchaya Dharma Dhyan and Nishchaya Shukla Dhyan  as per the procedure described for the self controlled Param Jina Yogishwara.

Shloka 256. Every soul must carry out the only one natural param avashyak which is destroyer of punya-pap form karmas and means for salvation. By doing so, that eternal and pure soul being flooded with the revelation of own qualities attains some permanent indescribable bliss.

Shloka 257. The self controlled Muni attains supreme own soul contemplation/experience; and that own soul contemplation form Avashyak karma is means for his salvation bliss.   

Gatha 149: The Shraman with Avashyak is Antaratma while Shraman devoid of Avashyak is Bahiratma.

Commentary: Here it has been told that the ascetic devoid of Avashyak karma is Bahiratma.

The Param Shraman, who is described as self controlled  and is continuously engaged in Param Avashyak karma of the form of undifferentiated informal jewel trio form own soul conduct, is the supreme Antaratma. That Mahatma with the elimination of sixteen kashayas (passions) has attained the state of Ksheen Moha. The Asanyat Samyak Drishti is Jaghanya ( lowest) Antaratma. Between the two all others are medium Antaratma. The one who is devoid of the Param Avashyak activity described by means of Nishchaya and Vyavahara nayas, is Bahiratma.

The same has been stated in Shri MargaPrakash by means of two shlokas-

Quote: Jivas other than Paramatma are of two types -Bahiratma and Antaratma. Out of them the Bahiratma has attitude of oneness with body, senses etc.

Quote: The Antaratma has three divisions Jaghanya (lowest), madhyam (medium) and Utkrishta (supreme). The Avirat Samyak Drishti is first jaghanya Antaratma, Ksheen Moha is last supreme Antaratma and between the two all others are medium Antaratma.

Shloka 258. Yogi always engaged in natural param Avashyak activities is far from worldly intense happiness-unhappiness form forest. Therefore that Yogi is Antaratma extremely immersed in soul. Those who are corrupted from own soul,  they are immersed in external tattvas and hence are Bahiratma.

Gatha 150: The one who engages in internal and external jalpa ( thinking/talking) activities, he is Bahiratma. The one who does not engage in jalpa, he is called as Antaratma.

Commentary: Here the activities of external and internal jalpa  (talking/thinking) are condemned.

The follower of Jina Ling who appears like an ascetic, who engages in external jalpa (talking) of the form of studies, pratyakhyan, prayer etc. with desire of punya karma and engages mind in internal jalpa (thoughts) of the form of fasting, sleeping, travel, sitting etc. activities with desire  for honour, he is a Bahiratma jiva. Engaged in the contemplation of own soul, the supreme ascetic, remaining completely inwards oriented, does not engage in all the auspicious, inauspicious webs of vikalpas hence that supreme ascetic is real Antaratma.

The same has been told by Shrimad Amritchandra Suri in Atmakhyati commentary of Samaysar-

Quote: In this way where lots of webs of vikalpas keep on generating on their own, overcoming  such large conglomeration of different aspects, the Gyani jiva attains his own natural bhava of experience alone whose nature is of the form of internal and external equanimity only.

Shloka 259. Renouncing the external and internal jalpa which are cause of fear of rebirths; always recalling the miraculous consciousness of the form of equanimity; the Antaratma who has revealed his own inner self  by means of flame of knowledge, observes some wonderful supreme substance within himself upon destruction of Moha. 

Gatha 151: The one who is engaged in Dharma Dhyan and Shukla Dhyan, he too is Antaratma ; the shraman who is devoid of dhyan is Bahiratma- know this.

Commentary: In this Gatha, it has been told that the own soul based Nishchaya Dharma Dhyan and Nishchaya Shukla Dhyan alone – these two only are venerable.

In this Lok, in reality the real Antaratma is Ksheen Kashaya Bhagwan (12^th gunasthana state). In reality on account of elimination of sixteen Kashaya (passions), for that bhagawan ksheen Kashaya, the armies of darshan mohaniya and charitra mohaniya karmas have been destroyed. Hence that bhagwan ksheen Kashaya continuously contemplates upon the extremely extraordinary soul having characteristics of natural magnificence of consciousness, by means of shuddha nishchaya dharma dhyan and shuddha nishchaya Shukla dhyan. The Dravya Shraman follower of dravya ling devoid of these two dhyans is Bahiratma – O disciple! know this.

Shloka 260. The Muni who continuously manifests in pure Dharma and Shukla Dhyan nectar form extract of equanimity,  he is Antaratma. Devoid of these two dhyans that insignificant Muni is Bahiratma. I take shelter of that above described equanimous Yogi.

Shloka 261. Within the shuddha soul substance the differentiation of Bahiratma or Antaratma, such vikalpa is entertained by unwise only. Such vikalpa which is favourite of the worldly form damsel is not entertained by the wise ones.

Continued…..

Niyamsar….12

 Gatha 126: The one  who has equanimity bhava towards all sthavar or trasa jivas , he practices steady samayik, thus it has been told in the doctrine of Kevali.

Commentary: Here the form of supreme Mumukshu stationary in supreme equanimity bhava etc. has been described.

Those Muniraj who are crown of the peak of natural detachment form palace; those Muniraj, due to absence of all moha-raga-dwesha which are cause of corruption, free of thoughts of differentiation, accompanied with supreme bhava of equanimity have the spirit of equanimity towards all the trasa-sthavar jiva body forms. Those supreme Jina  Yogishwara have Samayik Vrita permanently, such veetrag is Siddha himself in the path of omniscient.

Completing the commentary of 126^th Gatha Muniraj authors eight shlokas-

Shloka 204. The heart ( consciousness manifestation) of supreme Jina Muni which is absolutely devoid of harm towards trasa jivas and killing of sthavar jivas continuously, which is pure and has attained last stage; to it I offer salutations for getting free from karmas, I worship it and rightly aspire for it.

Shloka 205. Some people are steady in the Adwait path and some other people are stationary in Dwait path. However we tread on the path which is free (where there is no vikalpa) of Dwait or Adwait.

Shloka 206. Some Jivas desire Adwait and some others desire Dwait; I bow to the soul free of Dwait or Adwait.

Shloka 207. Myself- soul desirous of happiness – again and again aspire for own indestructible soul free of birth/death by the soul, remaining within the soul.

Shloka 208. Be done with all the vikalpa-statements causing rebirth, be done. The indivisible blissful form (soul) is non subject of all the mass of nayas. Hence this (indescribable) soul is neither Dwait form nor Adwait form ( it is beyond vikalpas of Dwait or Adwait). I always venerate  that one for destroying the fear of rebirths immediately.

Shloka 209. In the world the happiness-unhappiness in four Gati and 84 lakh yonis are experienced due to punya and pap karmas. If considered from aspect of Nishchaya naya, then Shubha or Ashubha manifestations are non existent within the soul; since within the lok, this single form soul ( always remaining in the same form ) does not have acquaintance with the rebirths. Therefore I always offer obeisance to own shuddha soul free of Shubha-ashubha, raga-dwesha etc.  form qualities of rebirth i.e.  vibhava  bhavas.

Shloka 210. With the revelation of natural mass of brightness, eliminator of very intense moha form mass of darkness and conqueror of flag of punya pap form army of blemishes, such always shuddha, miraculous consciousness form soul substance is ever victorious.

Shloka 211. This flawless soul substance is victorious- which has brought an end to the world, which is stationary within the lotus hearts of Ganadhars of great Muni conclave, which has eliminated the cause for rebirths, which has appeared shuddha in singular manner and which is accessible to the Samyak Drishtis in spite of being immersed within own grandeur.

Gatha 127: The one whose soul only is close by in sanyam, niyam, tapa, for him the Samayik is steady. Thus has been told in the doctrine of Kevali.

Commentary: In this gatha also it has been told that soul only is venerable.

In the external sanyam of the form of renunciation of pap activities of the future jina who has conquered all the activities of the senses and is free of external delusions; in the internal sanyam free of all activities of senses by gupti of mind-speech-body; in the niyam adopted for limited periods; in the steady conduct within conscious Param Bramha nature of the form of stationary state within own nature; in the five conducts as described in Vyavahara charitra; cause for fifth gati, devoid of all possessions, in the supreme tapa conduct which is means for renouncement of all pap form conducts; attained by means of goodwill of param guru such own karan paramatma is always near by; such param veetrag samyak Drishti, who is disinterested in other dravyas and is master of  veetrag  charitra,  is steady in Samayik Vrita, thus has been told in doctrine of Kevali.

Shloka 212. If the Samyak Drishti jiva with shuddha Drishti believe that in the tapa of param munis, in the niyam, sanyam and right conduct only the soul always remains paramount; then it establishes that for the one who has eliminated all the fear of the world on account of destruction of raga, for such future Tirthankara bhagwan the natural equanimity is directly attained for sure.

Gatha 128: For whom the raga and dwesha ( by not getting generated) do not cause perversions , for him the samayik is steady, this is stated in the doctrine of Kevali.

Commentary : Here it has been told that with the absence of raga and dwesha, one attains perturbation free state.

For the Param Veetrag Sanyami,  who is like fire for burning the pap form forest, for whom the raga-dwesha do not cause corruption, for such jiva desirous of great bliss- for whom only body is possession without utilisation of five senses, for him the Samayik vrita is permanent- thus it is declared in the doctrine of kevali.

Shloka 213. For the one who has destroyed mass of pap form intense darkness by means of flame of knowledge, where the flood of natural supreme bliss form nectar  is close by, for him the raga dwesha are incapable of causing corruption. In that permanent equanimity form soul substance what is there which is suitable to do and not to do? In other words he does not have raga-dwesha form manifestations.

Gatha 129: Those who always renounce Aart and Roudra Dhyans, for them the Samayik is steady , thus has been told in the doctrine of Kevali.

Commentary: This is statement of the form of Samayik Vrita by means of renunciation of Aart and Roudra dhyans.

The jiva , who is stationary with discipline within the form of  permanent, pure own karan samaysar and is  engaged in tasting the shuddha nishchaya param veetrag bliss form nectar, who continuously renounces the Aart and Roudra dhyans which are means for taking birth  in  Tiryanch gati, Narak gati or residing as demons, he really practices the permanent Samayik Vrita as per the Keval Darshan.

Shloka 214. In this way, the Muni who renounces Aart and Roudra named two dhyans, he practices Anu Vrita form Samayik Vrita as per the doctrine of Jina.

Gatha 130: The one who shuns the punya and pap form bhavas continuously, he practices steady  Samayik. Thus it  is told in doctrine of Kevali.

Commentary: This is description of the procedure for renouncement of Shubha and ashubha karmas which are generated by manifestations in Shubha or ashubha form.

Washing of the lotus feet of the param jina yogishwaras who are identified by the renunciation of internal and external possessions, pressing the lotus feet etc. form VaiyyaVritti – these are specific Shubha form manifestations resulting in punya karmas. These and the ashubha karmas which are generated on account of manifestations in the form of violence, untruth, stealing, non  celibacy and possessions- both these types of karmas are birth place for the world form wife’s pleasures. The param naturally detached Muni ,  crown of the peak of natural detachment form palace, who renounces them both  , he practices permanent Samayik vrita as per the doctrine of Kevalis. 

Completing the commentary on 130^th gatha muniraj authors three shlokas-

Shloka 215. The Samyak Drishti Jiva renouncing all the punya pap which are roots of the world, attains permanently blissful, natural, shuddha conscious form Jivastikaya. He always traverses in shuddha Jivastikaya and is highly worshipped by all the jivas of the three loks.

Shloka 216. This self realised Gyan is like fire for burning the forest of the form of pap and punya. It is extremely intense and  bright to destroy the darkness of great moha.  It is root for salvation and provider of real bliss. I worship such gyan daily which is capable of destroying the rebirths.

Shloka 217. This jiva under the influence of Shubha-ashubha karmas, being husband of world form wife, lives restlessly desirous of sexual pleasures. At some time this Jiva with the power of Bhavyatva shakti attains the bliss of salvation; subsequently he is never deprived of the pleasures attained in Siddha state. ( He is never interested in  enjoying any other pleasures.)

Gatha 131-132: The one who renounces laughter, rati (like), sorrow, arati (dislike) always, he practices Samayik steadily; thus it is told in doctrine of Kevali.

The one who always renounces aversion, fear and all Veda ( genders), for him the Samayik is steady. Thus it is told in doctrine of Kevali.

Commentary: This is description of the form of Samayik Charitra attained by means of conquering nine no-kashayas.

Three vedas- female, male and neuter genders, laughter, like, dislike, sorrow, fear, aversion are nine no-kashayas which are generated by Mohaniya karma. The supreme ascetic, practitioner of nishchaya jewel trio  who renounces all the corruption caused by them of  the mud form impurity by the power of supreme samadhi,  for him the supreme samayik form vrita is permanent form as declared in the doctrine of kevali .

Shloka 218. Easily accessible to all the jivas blinded by great moha, extremely inaccessible to all the jivas immersed in Samadhi who are continuously immersed in pleasure, producer of chain of happiness-unhappiness by means of world form wife- all such nine no-kashaya form corruption I renounce with great pleasure.

Gatha 133: The one who always contemplates of Dharma Dhyan and Shukla Dhyan, for him the Samayik is steady, thus it is told in doctrine of Kevali.

Commentary: This denotes conclusion of Param-Samadhi Adhikar.

The Param Jina Yogishwara who is desirous of completely pure Keval Gyan and Keval Darshan; by means of nishchaya dharma dhyan and nishchaya Shukla dhyan devoid of all the webs of vikalpas; taking recourse to own soul; continuously contemplates of indivisible, adwait, having characteristics of grand consciousness, immersed in the infinitely blissful ocean form  bhagwan atma; having disinterest in all external rituals; always permanently  internally engaged in benedictory soul continuously;  for him as declared by the doctrine of Jineshwara, always pure, immersed within three guptis, having characteristics of such supreme samadhi , such permanent Samayik Vrita is existent.

Shloka 219. Distant from the path of mind and speech, indivisible, magnificent soul substance devoid of mass of miseries is attained by those Muniraj who are manifested in shuddha jewel trio of the form  of  dharma dhyan and Shukla dhyan, taking recourse to supremely blissful soul substance devoid of punya-pap and is flawless.

10. Param Bhakti Adhikar

Now Bhakti(devotion) Adhikar is narrated-

Gatha 134: The Shravak or Shraman who is devoted towards Samayk darshan, Samyak Gyan and Samyak Charitra, he is devoted towards Nirvana-  thus has been told by Jinas.

Commentary: This is description of form of jewel trio.

Opposite to the intense Mithyatva karma’s nature which are cause for transmigration in the four Gati form world, the prayer of the pure jewel trio form manifestations which are of the nature of right belief, knowledge and conduct of own Paramatma Tattva only is Bhakti (devotion). In other words it means Aradhana (worship). Out of eleven Pratima (vows) of shravak, six belong to Jaghanya (least) Shravak, three middle Pratima belong to Madhyam (intermediate) Shravak and the last two belong to Uttam (best ) Shravak.  All these Shravaks are devoted towards shuddha jewel trio. Great ascetics, who are fearful of the worldly rebirths, having the manifestations of the form of supreme inactivity, also  are devoted towards shuddha jewel trio. As described by Jina Devas for preventing transmigration in the world, the supreme Shravaks and supreme Munirajs perform this Nirvana Bhakti form Salvation wife’s service.

Shloka 220. The Shravak or Sanyami who performs unmatched devotion continuously of this Samyaktva, shuddha gyan and charitra which eliminates the fear of rebirths; such Shravak and Sanyami jiva with a heart free of desires, anger etc. form all the masses of devilish Paps is continuously devotee only – is a devotee.

Gatha 135: The Jiva who knowing the different qualities of the people who have attained Moksha, performs their supreme Bhakti; that jiva is said to have Nirvana Bhakti from aspect of Vyavahara naya.

Commentary: This is description of the form of Siddha Bhakti primarily from aspect of Vyavahara naya.

Those eternal great people who had attained siddha hood by means of samyak prayer of karan paramatma with undifferentiated jewel trio manifestation which is the means for destruction of all the karmas; knowing their keval gyan etc, pure qualities, the near bhavya jiva who performs their supreme devotion which is traditional means for Nirvana , such Mumukshu practices Nirvana Bhakti from aspect of Vyavahara naya.

Completing the commentary on 135^th Gatha commentator Muniraj authors six shlokas-

Shloka 221. Those who have shed all the mass of karmas i.e. destroyed them, who are husband of salvation form wife, who have attained eight qualities form majesty and who are abode of benefaction; such Suddhas I always worship.

Shloka 222. In this way the devotion of Siddha Bhagwants is called as Nirvana Bhakti by Jinavars from aspect of Vyavahara naya. From aspect of Nishchaya naya the Nirvana Bhakti is bhakti of jewel trio.

Shloka 223. Acharyas have described Siddha hood as free of all blemishes, abode of keval gyan etc. pure qualities and result of shuddhopayoga.

Shloka 224. Those who reside at the peak of the Lok, who have crossed the ocean of miseries of rebirths, who are mine of pleasure generated with embracing the firm breasts of salvation bride, who have great qualities of wealth of Moksha  generated by the spirit of shuddha atma, such siddhas who are like fire to destroy the pap form forest I daily offer salutations.

Shloka 225. Those who reside at the peak of the three loks, who are majestic with qualities, who have crossed the great ocean of gyeyas (subjects of knowledge), who are like sun for the lotus face of the salvation Lakshmi form wife, who are ocean of independent pleasure, who have attained eight qualities, who   have destroyed rebirths, such indestructible Siddha Bhagwants, who are like fire for burning the pap form forest,  I always take recourse to.

Shloka 226. Those who are eligible for indirect worship by men and groups of Devas, who are always benedictory, who are great and who are famous, such Siddha Bhagwant are like bee for lotus face of great attainment form beautiful salvation bride ( i.e. they continuously experience incomparable bliss of salvation)

Gatha 136: Establishing his own soul in the path of Moksha in samyak way the Jiva performs bhakti of the Nirvana. With this the jiva attains own soul having natural qualities which are independent.

Commentary: This is description of the form of Bhakti of own Paramatma.

Jiva engaged in experiencing the blissful nectar of pure own Paramatma, establishes his own soul in the Samyak way in the flawless Moksha Marga independent of consideration of differentiations and informal jewel trio form. Thus he carries out param bhakti in the lotus feet of salvation bride. Due to this that Bhavya jiva by means of quality of Bhakti attains own soul which is having independent qualities on account of unobscured natural knowledge quality.

Shloka 227. Desirous of salvation, establishing the soul within  this unperturbed highly pure jewel trio soul of the form of incomparable natural gyan-darshan-charitra properly, that soul with devotion towards consciousness acquires extraordinary abode where all the calamities have been removed and which is decorated with bliss. In other words he becomes groom of the salvation bride.

Gatha 137: The Sadhu who engages his soul in the renunciation of raga etc. i.e. applying the soul within the soul he abandons ragas etc.; he has Bhakti of Yoga. Nobody else can have Yoga Bhakti by any other means. The implication is that other  than the Veetragi Sadhu, no other person with raga can have Yoga Bhakti.

Commentary: This is description of the form of Nishchaya Yoga Bhakti.

By means of completely inwards oriented Param Samadhi, with abandonment of all the moha-raga-dwesha etc. form other bhavas; the Sadhu i.e. Bhavya Jiva close to Moksha who establishes own Karan Paramatma with own indivisible adwait supremely blissful nature , that supreme ascetic is having shuddha nishchaya  Yoga Bhakti. How can any other person, happily engaged in external exhibition etc. have Yoga Bhakti?

Same is told elsewhere-

Quote: Specific manifestation of mind by efforts of own soul within Bramha i.e. own soul is Yoga. In other words without any external assistance purely by own efforts, the engagement of mind within own Bhagwan Atma is Yoga.

Shloka 228. The Muniraj who continuously merges the soul within soul; that Muniraj surely is equipped with Nishchaya Yoga Bhakti.

Gatha 138: The Sadhu who applies himself for elimination of all Vikalpas ( engaging soul within soul he eliminates all vikalpas), he is having Yoga Bhakti. How can anyone else have Yoga?

Commentary: Here also the form of Nishchaya Yoga Bhakti is described similar to previous gatha.

By means of Nirvikalpa Samadhi having characteristics of own consciousness dalliance with extremely extraordinary flawless jewel trio form, with absence of all the moha-raga-dwesha etc. form different viklapas, by means of supreme equanimity form bhavas, the Bhavya jiva shortly to attain Moksha, who mates with his own internal karan samaysar form without any residue, he has real Nishchaya Bhakti; no one else has.

Shloka 229. In the absence of differentiations, such incomparable Yoga Bhakti is attained. With that the Yogis accomplish soul attainment form famous salvation.

Gatha 139: Renouncing the opposite beliefs, the one who engages the soul in the Jain  described Tattvas, his own bhava is Yoga.

Commentary: Here it has been told that engagement in soul, by Jina Muni Naths etc. who have  all the qualities , without having wrong belief in tattvas as described by Ganadhar Deva,  is Nishchaya Param Yoga.

Wrong insistence in the opposite substance form as described by preachers of faiths other than Jains only is wrong belief. Renouncing them, the Jains described Tattvas should be known by means of Nishchaya Vyavahara. The servants of lotus feet of Tirthankara Arihant are Jains. Among them the prime are Ganadhar Deva. The Jina Yogishwara who engages his own soul in all the Jivas etc. tattvas as described by those Ganadhar Devas; his own bhava only is Param Yoga. 

Shloka 230. Abandoning the above described false insistence, the Jina Yoginath who applies his own bhava directly in the tattvas, which destroy the rebirths of bhavya jivas, as revealed  by the lotus lips of Ganadhar etc, Jain Muninaths; his own bhava is Yoga.

Gatha 140: Rishabh etc. Jineshwara have attained salvation bliss by means of this supreme Yoga Bhakti. Hence you also adopt this Uttam Yoga Bhakti.

Commentary: This is conclusion of Bhakti Adhikar.

In this Bharat Varsha, from Tirthankara Rishabha Deva son of first king Nabhiraj till the last Tirthankara Mahaveer, all the twenty four tirthankara Param Devas  have been omniscient Veetragi. All these Tiirthankaras great Devadhideva Parameshwara whose fame is spread in all of the Bharat Varsha, have attained salvation by means of supreme Bhakti of shuddha nishchaya yoga which is related to the own soul as described above. In that salvation with the embracement of the firm breasts of salvation bride they have been enriched in all the soul Pradesh with extremely bliss form flood of supreme nectar. Therefore O great bhavya people whose capability has been revealed! You practice this Yoga Bhakti with pure bhava which provides supreme Veetragi bliss.

Completing the commentary on last gatha  of Param Bhakti Adhikar the commentator Muniraj shri Padma Prabha Mal dharideva authors seven shlokas-

Shloka 231. Supreme in qualities, in whom all the mass of punya of three loks have gathered, who is worshipped by the chain of jewels embedded in the crowns of Devendras (i.e. in whose lotus feet the crowns of Devendras bow down) , who are decorated with the dance, song and happiness of shachi etc. famous Indranis together with Shakrendra, who is swamy of greatness and fame , such Son of Nabhiraya Adinath etc. twenty four Tirthankaras I offer obeisance.

Shloka 232. From shri Vrishabh till Shri Veer, all the Jina Pati have attained pleasure of salvation bride by means of Yoga Bhakti as described above.

Shloka 233. For attainment of salvation bliss, I practice Uttam Bhakti of Shuddha Yoga. All jivas fearful of worldly miseries should perform this Uttam Bhakti.

Shloka 234. Acquiring pure pleasant dharma in the company of Guru, my self who has destroyed all the glory of Moha by means of knowledge, now abandoning the mind manifested traditionally with raga-dwesha, remaining stationary in blissful tattva by means of mind subdued with pure dhyan, immerse self  in Paramatma.

Shloka 235. Whose obsession with senses has been satiated and whose mind is extremely keen for attainment of Tattva, for them the glorious  blissful Tattva gets revealed.

Shloka 236. The Yatis who make effort for attainment of happiness generated by means of extremely extraordinary own soul generated spirit, they only attain salvation , not others.

Shloka 237. The Paramatma Tattva who is not engaged in  raga dwesha form duels and is flawless without punya pap form flaws; that one I engage again and again in samyak spirit.  Desirous of salvation and completely desireless of worldly pleasures such Mumukshu myself do not have any business of give and take with the worldly things, they are fruitless for me.

Continued…..           

Niyamsar……11

 

                                        8. Shuddha Nishchaya Prayashchit Adhikar

Now Shuddha Nishchaya Prayashchit Adhikar,  means for complete renunciation of dravya karma, bhava karma and nokarma is narrated:

Gatha 113: Vrita,  samiti, sheel and sanyam form manifestations and bhava of restraint of senses, is Prayashchit (penance) and it is always the duty.

Commentary: This is description of form of Nishchaya Prayashchit.

Manifestations of the form of Five MahaVritas, five Samitis, Sheel and Sanyam of mind, speech, body and restraint of all the five senses – such specific consummation is Prayashchit. Prayashchit implies corruption free mind in abundance. Engaged in inwards directed Param Samadhi, Param Jina Yogishwara, being like fire for burning the pap form forest, without application of the five senses, having -just body as possession, like jewel in the crown of natural detachment form palace, with paramagam form flowers shedding from the lips – such Padmaprabh’s essential duty is this Prayashchit.

Shloka 180. Contemplation of own souls is the continuous Prayashchit of Munis. Having affection towards own bliss, they attain salvation by shedding the pap. If Munis have any other thoughts (other than own soul) then those ignorant papis, desirous of pleasures, again generate the pap. There is no surprise in it.

Gatha 114: Being engaged in the spirit of destruction of bhavas of the form of anger etc. vibhava bhavas and contemplation of own qualities is called as Prayashchit from aspect of Nishchaya.

Commentary: In this gatha, the Nishchaya Prayashchit has been narrated which is capable of uprooting all the karmas from their roots.

The spirit of the nature of own Karan Paramatma, which is means for destruction of anger etc., moha, raga, dwesha form vibhava bhavas, has been called as Prayashchit because of being natural manifestation. Or, contemplation of natural gyan etc. natural qualities of pure inner substance form  Paramatma having abundance of qualities is Prayashchit.

Shloka 181. The right spirit of own gyan or the spirit of destruction of desire, anger etc. bhavas of Munis is called as intense Prayashchit. Thus has been told in Atma Pravad.

Gatha 115: Anger with forgiveness, pride with own humility, deceit with simplicity and greed with satisfaction – in this way the four types of passions are conquered in reality by Yogis.

Commentary: This is description of the  means for attaining victory over four types of passions.

Least, medium and best – with such distinctions, the forgiveness is of three types. (1) ‘ This Mithyadrishti engages in speaking in offensive manner  for no reason to give me pain, that has been overcome with my punya’ –  Forgiving him with such thoughts is first forgiveness. (2) ‘For no reason he engages in beating and killing me , which has been overcome with my good deeds’ – Forgiving with such thoughts is second Forgiveness. (3) ‘In spite of being killed, being  param Bramha form, I do not get harmed’- remaining in supreme equanimity with such contemplation is the supreme forgiveness. With these three forgiveness overcoming anger passions, pride passion with humility, deceit passion with simplicity and greed passion with satisfaction of attainment of supreme tattva, the Yogis conquer.

In the same way Acharya Gunabhadra swamy has told in Atmanushasan –

Quote: In spite of the presence of KamDeva within own heart, without recognising him due to own ignorance, in anger Shankar burnt somebody else thinking him to be to be KamDeva and on account of presence of sexual desires in the heart he attained the state of being sexually feverish. Therefore who does not suffer due to fruition of anger?

Quote: Abandoning the chakra (wheel) stationary on his right hand, Bahubali accepted ordination. If pride passion were not present, he would have attained salvation immediately; but on account of pride passion he suffered for long. It establishes that even a small amount of pride harms quite a lot.

Quote: The anger etc. form fearsome snakes are not easily visible hidden in the deceit form chasm. Hence it is right to be afraid of deceit form great chasm having Mithyatva form dense darkness.

Quote: The tail of cow, running away from hunters or lion etc. form animals out of fear in the forest, got entangled in the thorny creeper unfortunately, due to which out of greedy ignorance  towards her hairy bunch, she remained standing and got killed by the hunter. Those who are under influence of greed and thirst, they encounter such calamities and suffer consequently.

Shloka 182. Conquer the anger passion with forgiveness, pride passion with humility, deceit with simplicity and greed passion with satisfaction.

Gatha 116: The Muni who always assumes supreme perception, knowledge or consciousness of the soul having infinite dharmas, he practices Prayashchit.

Commentary: Here it has been told that “ the one accepting shuddha gyan practices Prayashchit”.

The specific dharma which is supreme, that alone is supreme perception- this is the meaning. Perception, knowledge and consciousness are not different substances, they are one only. Due to this only that supreme Dharmi Jiva has Prayashchit, i.e. supreme form consciousness or knowledge. The Param Sanyami who realises  the consciousness to be such, he really attains  Nishchaya Prayashchit.

Shloka 183. In this Lok, the Muniraj who practices the right spirit of shuddha atma gyan, that Muniraj practices Prayashchit surely.  Such Muniraj,  who has cleansed the mass of Pap, I daily offer obeisance for attainment of their qualities.

Gatha 117: What is the point of talking too much? The supreme practice of tapa of great ascetics which is the means for destruction of several karmas is just Prayshchit only.

Commentary: Here it has been told that the Param Jina Yogishwara who are immersed  in supreme tapa have Nishchaya Prayashchit. Therefore Nishchaya Prayashchit is supreme conduct amongst all the conducts.

Be done with all the unnecessary talks. Be done. The means for complete destruction of dravya, bhava karmas which have been bonded since eternal times in the world by the Param Jina Yogis who are engaged in supreme tapa of the Nishchaya-Vyavahara form  is  this shuddha Nishchaya Prayashchit. O disciple! Know thee.

Completing the commentary of 117^th gatha, commentator Muniraj authors five shlokas-

Shloka 184. Manifested within own nature intensely practicing anshan (fasting) etc. form tapa, such knowers of natural shuddha consciousness form, the natural tattva which is knowable in every possible way by means of the magnificence of natural gyan, is cause for destruction of punya and pap both (both being karmas). 

Shloka 185. The contemplation of own dravya in the form of dharma dhyan and Shukla dhyan is Prayashchit, which is samyak gyan form illumination for destruction of darkness of mass of karmas and which is of the form of immersion  within own flawless glory- such Prayashchit is attained by best people.

Shloka 186. The sanyami people attain the soul sequentially by means of atma gyan – such attainment of soul has destroyed the intense darkness of group of senses by means of gyan jyoti. This attainment of soul continuously throws equanimity form stream of water to destroy the wild fire of rebirths caused  by the forest of karmas.

Shloka 187. Out of the ocean of nectar of the form of spiritual shastras, I have drawn out the sanyam form jewel necklace. This necklace has become ornament of the throats of tattva gyanis who are grooms of salvation bride.  

Shloka 188. Which is residing within the lotus hearts of Munis, which is the root of the pleasure of mating with salvation form bride and which has destroyed this root of worldly tree – such Paramatma tattva I daily offer salutations.

Gatha 118: Mass of Shubha and ashubha form karmas accrued in infinitely infinite births is destroyed by means of practice of tapa. Hence tapa only is Prayashchit.

Commentary: Here in this gatha, it has been told that manifestation by remaining always immersed in the famous shuddha karan paramatma tattva is tapa and that tapa only is Prayashchit.

Dryvya, Bhava form mass of Shubha ashubha karmas which are accumulated since  eternal times- which are capable of cultivation of panch paravartan form transmigrations in the world – they gets destroyed by supreme tapa conduct having characteristics of bhava shuddhi. Therefore supreme tapa conduct, immersed in the conduct of own soul only is shuddha nishchay Prayashchit. Thus it has been told.

Shloka 189. The tapa which is like mass of flames of fire for burning the great forest of karmas accrued in the eternal world, which is enriched with the equanimity form pleasure and is a gift to the Moksha Lakshmi; such tapa which is full of nectar of consciousness bliss form, is called by saints to be Prayashchit  which destroys karmas, but not any other activity.

Gatha 119: By taking recourse to own soul nature, this jiva can shed all other bhavas; hence dhyan only is everything.

Commentary: Here in this gatha, it has been told that the Nishchaya Dharma Dhyan only which takes recourse of own soul is capable of eliminating all the bhavas. Characterised by the renunciation of all other dravya form characteristics, with the spirit of indivisible – permanently unobscured-  natural param paarinamik bhava, the bhavya jiva shortly to attain moksha is capable of renouncing four other bhavas of the form of Audayik, Aupashamik, Kshayik and Kshayopashamik. Hence that Bhavya Jiva has been described as fire for burning the pap form forest. Due to this it establishes that five Mahavritas, five Samitis, three guptis, Pratyakhyan, Alochana, Prayashchit etc. are all Dhyan only. ( in other words- The Dhyan of the form of spirit of Param Paarinamik Bhava only is Mahavrita, Prayashchit etc. everything.)

Shloka 190. Which has destroyed dense darkness by means of continuous illumination, which is without beginning or end, which is adorned with supreme magnificence and which is idol of bliss- such shuddha soul which is continuously contemplated upon by jiva remaining immersed in shuddha soul with stationary mind, such jiva with super conduct attains salvation soon.

Gatha 120: Renouncing the Shubha ashubha form word formations and ragas etc. form bhavas, the one who contemplates of soul , he definitely practices Niyam (discipline).

Commentary: This is description of the form of Shuddha Nishchaya Niyam (discipline).

The Param Tattva Gyani great ascetic who remains engaged in Nishchaya Prayashchit capable of uprooting the continuously accumulated sookshma karmas from their roots by means of restraining mind-speech-body, abandons all the auspicious-inauspicious word formations of Shubha ashubha form which are like roots of creeper of rebirths; not only does he ignores the word formations, but also abandons all the moha-raga-dwesha form other bhavas. He engages in samyak contemplation of the own continuous indivisible adwait, beautiful with flowing bliss, incomparable, pure karan paramtma tattva with the power of shuddhopayoga, that great ascetic surely practices shuddha nishchaya niyam- such is the implication of author.

Completing the commentary on 120^th Gatha the commentator Muniraj authors four shlokas-

Shloka 191. The bhavya who abandoning Shubha-ashubha form word formations , always contemplates of natural Paramatma in right manner explicitly, that knowledge form supreme disciplinarian is surely engaged in shuddha niyam (Nishchaya Prayashchit)  which is the means for the pleasure of salvation wife.

Shloka 192. The one who is flawless on account of continuous, indivisible adwait consciousness. In that Paramtma substance, the thoughts related to nayas do not get generated in the least. In whom all the vikalpas related to naya etc. have been eliminated, that Paramatma substance I offer salutations, I worship and rightly contemplate upon.

Shloka 193. This is dhyan (contemplation), this is dhyeya (objective), this is dhyata (practitioner) and this is the result – the one who is free of such webs of vikalpas , that Paramatma tattva I offer salutations.

Shloka 194. The practitioner of yoga such yogi who sometimes engages in vikalpas of differentiations, whether he would attain salvation or not in the faith of Arhat, who knows?

Gatha 121: Abandoning belief of permanency in body etc. form other dravyas, the one who contemplates of the soul in nirvikalpa form, he practices Kayotsarga (detachment with body).

Commentary: This is description of the form of Nishchaya Kayotsarga. Having  beginning and end, corporeal, different nature form , vibhava natured- vyanjan paryaya form own shape is kaya. The term ‘etc.’ implies house, gold, wife etc. Abandoning beliefs of permanency of all these other dravyas, the Jiva,  who is like moon to cause tide in tapa form ocean, who always contemplates of pleasurable pure own karan paramatma with the power of natural supreme yoga devoid of all the noise pertaining to vyavahara rituals and pageantry related vikalpas, such supreme naturally detached form jiva surely practices Nishchaya Kayotsarga.

Concluding the commentary on the last gatha of shuddha nishchaya prayashchit adhikar, the commentator muniraj authors five shlokas-

Shloka 195. Those who are continuously immersed within own soul, those sanyamis, on account of renunciation of body related intense activities, with detachment towards speech and relinquishment of vikalpas and contemplation of own soul, definitely practice Kayotsarga continuously.

Shloka 196. Immersed in natural brightness and  illuminated, this param tattva is victorious which has removed darkness of moha, which is replete with natural supreme Drishti and which is devoid of imaginations and free of unnecessarily generated miseries of rebirths.

Shloka 197. The pleasure of rebirths which is insignificant and appears wonderful only in imagination, I always renounce with the power of soul in right manner.  Whose own greatness has been revealed, which is supremely blissful and which is conscious miraculous form, such soul substance I always experience.

Shloka 198. Oh! This own treasure of soul qualities existent within my heart – which is subject of Samadhi – I never realised even for a moment. I have been decimated in this world on account of the power of dominance quality of devilish karmas which are means for destruction of grandeur of the three loks.

Shloka 199. Realising the cause for miseries  as all the fruits of poisonous tree produced in the world, I experience pure bliss generated within consciousness form soul.

9. Param Samadhi Adhikar

Now means for destruction of all the moha raga dwesha form other bhavas in the form of Param Samadhi is narrated:

Gatha 122: Abandoning the activity of pronunciation of words,  the one who contemplates of soul with spirit  of detachment, he practices Param Samadhi.

Commentary: This is the description of the form of Param Samadhi.

Although to avoid ashubha, it is advisable for Param Jina Yogishwara to perform worship etc. of the Param Veetrag Omniscient by means of charming word formations, even then in reality all the businesses pertaining to words of auspicious and inauspicious kinds are not advisable. In such case  only, those who have become free of mud of the form of karma blemishes by renouncing word formations and whose bhava karmas have been destroyed, with such bhava- with supremely detached bhava, the param veetrag immersed in tapa, uncorrupted sanyami who contemplates of eternal, unobscured, permanent shuddha karan paramatma by means of nishchaya dharma dhyan and by remaining  stationary as carving in stone, immersed  within knowing nature such param Shukla dhyan , such  Sanyami , plunderer of army of dravya karma and bhava karma only practices param samadhi.

Shloka 200. Until we (Muniraj) experience the natural riches of the soul revealed within the hearts of great souls which are followers of equanimity ; till then we (Muniraj) cannot experience our subject.

Gatha 123: By means of Sanyam, Niyam , dharma dhyan and shukla dhyan the one who contemplates of soul, he attains Param Samadhi.

Commentary: In this gatha the characteristics of  Samadhi are described.

Renunciation of all activities pertaining to senses is Sanyam. Remaining disciplined in, sustaining it- binding it- that is adhyatma (spirituality) and that adhyatma is tapa. The manifestation of jiva is specific soul dependent nishchaya dharma dhyan, who is knower of the soul, which is of the form of eternal, unobscured in all periods of time, which is the base for inner activity having characteristics of renunciation of all external ritualistic pageantry.  Devoid of different vikalpas pertaining to dhyan-dhyeya-dhyata, result of dhyan etc. , inwards oriented, invisible to all the senses, the stationary state in pure own substance – such dhyan is nishchaya Shukla dhyan. With such specific internal supporting materials,  the Param Sanyami who always contemplates of the indivisible adwait supremely conscious soul, he practices param samadhi in reality.

Shloka 201. The one who remains in consciousness form nirvikalpa samadhi always, that soul free of vikalpas of dwait and adwait, I offer salutations.

Gatha 124: What benefits would accrue to the Shraman without equanimity by forest dwelling, undergoing hardships with various fastings, studies, silence etc. activities? (Nothing.)

Commentary: In this Gatha, it has been told that the Shramanabhas ( who appears to be Shraman, but is not so in reality) who is practitioner of dravya ling without having equanimity, does not have any means for Moksha at all.

The Shramanabhas, practitioner of only dravya ling without being free from all karma blemishes form mud and without supreme equanimity bhava means for great pleasure, (1) dwelling in forest, staying under a tree in raining season, sitting on a rock on top of a mountain heated with intense rays of sun in summer season and remaining Digamber state in winter season at night, (2) great hardship form fasting resulting in whole body to become skin and bone form only, (3) with studies of shastras at all times, or (4) giving up speech and practicing vow of silence- with these what benefit shall accrue ? ( All these do not result in means for Moksha )

The same has been told by shri Yogindradeva in Amritasheeti-

Quote: By staying in deep cave of mountain or residing in isolated forest, with prevention of sensory activities, with dhyan, dwelling in holy places, with studies, with recitations and worships, the soul cannot be attained; hence O brother! You search in other ways with assistance of Gurus.

Shloka 202: In reality without equanimity the Yati does not have any benefit with fasting etc. form tapas; hence O Muni! Worship the perturbation free own Tattva which is the traditional home of equanimity.

Gatha 125: Who is devoid of all sinful activities, who practices three guptis and who has blocked all the senses, for such Munis Samayik Vrita is consistent- thus has been told in the doctrine of Kevali.

Commentary: Here it has been told in this gatha, that the one who is free from all occupational activities, who is engaged in three guptis, who has given up activities of all the senses, that Muni practices Samayik Vrita consistently.

In this Lok, the one who is free from all the sinful occupational activities which are cause for suffering to ekendriya etc. form creatures, who practices three guptis with  absence of all auspicious-inauspicious activities of mind-speech-body,  who has blocked the senses by disabling the senses of touch, taste, smell, vision and hearing for accepting the subjects of their respective senses, such great Mumukshu Param Veetrag Sanyami practices steady – permanent Samayik Vrita in real.

Shloka 203. In this way the Muniraj, practicing Samayik consistently, renouncing all the sinful activities which result in fear of rebirths, destroying the aberrations of mind-speech-body continuously, with supreme enhancing of knowledge due to internal purity, knowing own soul only, attains steady equanimity form pure virtuousness.

Continued….