7. Param Alochan Adhikar
Now Alochana
is narrated.
Gatha 107: The one who contemplates
of soul devoid of Nokarma and karma and different from vibhava guna
paryayas, that shraman is Alochana.
Commentary: This
is statement of the form of Nishchaya Alochana.
Audarik,
Vaikriyik, Aaharak, Taijas and Karman bodies are nokarma. Gyanavarana,
Darshanavarana, Antaraya, Mohaniya, Vedaniya, Ayu, Naam and Gotra are dravya
karmas. Paramatma, from aspect of shuddha nishchaya dravyarthika naya which is
independent of burden of karmas and accepts existence only, is devoid of these
nokarmas and dravya karmas. Matigyan etc. are vibhava qualities and nar-narak
etc. Vyanjan paryayas are vibhava paryayas. The qualities are coexistent while
paryayas are sequentially existent. Paramatma is distinct from the vibhava qualities
and vibhava paryayas. Free from the above mentioned nokarmas and dravya karmas
and distinct from the above mentioned all the vibhava guna paryayas and
conjoined with swabhava (natural) guna paryayas; the supreme shraman who
contemplates upon such pure, eternally unobscured paramatma by means of three gupti form
supreme samadhi without elaborate word formations at the time of worship, that
bhava shraman always practices nishchaya Alochana.
The same has
been told by Shrimad Amritchandra suri in Atma Khyati-
Quote: Performing Alochana (self
assessment/ criticism) for all the karmas which are spread by grandeur of moha
and which are under fruition, being
karma free I always remain within the consciousness form soul by means of soul
only.
Shri
Samantbhadra swamy has told in Ratnakarand Shravakachar –
Quote: Performing Alochana without
deception of all the paps which were carried out, which were got done and which
were endorsed, adopt complete Mahavrita for lifelong.
Shloka 152. Performing
Alochana again and again of all the punya and pap form Shubha and Ashubha
karmas which are roots of dismal world, I take recourse to shuddha soul having natural burden free
qualities by means of soul only. Then
completely destroying all the dravya karmas I shall attain naturally grand gyan
Lakshmi.
Gatha 108: The form of Alochana has been described in four ways in
shastras as Alochan (self criticism), Alunchhan (uprooting the flaws),
Avikratikaran (making corruption free) and bhava shuddhi (purifying the
bhavas).
Commentary: The
divisions of Alochana are described here.
Emanated
from the lotus lips of Arahant Bhagwan, benedictory to all the people, the
intelligent word formation emanated from the lotus lips of Gautam Mahirshi
having Manah parayaya gyan and expert in understanding the beautiful blissful,
letter-less divine sound, within which the essence of the meaning of all the
Siddhant shastras, in the form of shuddha nishchaya param alochana has four
divisions. These divisions would be described in four sutras to follow next.
Shloka 153. Knowing
the divisions of Alochana which are means for attaining company of salvation
bride, the bhavya jiva who positions himself within own soul in reality,
salutations to such bhavya jiva immersed within own soul.
Gatha 109: The Jiva who, stationing the manifestations within bhava of
equanimity observes own soul, he is Alochana- such is the preachment of param
Jinendra.
Commentary: Here
the acceptance of Alochana alone has been described as supreme spirit of
equanimity.
Like the
full moon which is means for enhancing the beauty of white froth of natural
detachment form ocean of nectar, the jiva who always remains inwards oriented
and observes the extremely extraordinary, flawless, means for own realisation
such karan paramatma keeping own manifestations in equanimity remaining in supreme sanyami state, that alone is form of
Alochana. O disciple! You know this from the preachment of supreme Jinanath.
This describes the first type of Alochana.
Completing
the commentary on 109th gatha the commentator muniraj authors six
shlokas-
Shloka 154. In
the way, the soul who views the soul by means of soul within the soul residing
steadily, he attains the grand pleasures beyond senses of the salvation bride
in a short while. That soul is venerable to all the Indras of the devas, rows
of practitioners of sanyam, Vidhyadhars and earth dwellers. Venerable to all,
for attainment of his qualities, I offer obeisance to that soul which is a
store of qualities.
Shloka 155. The
one who has destroyed the mass of darkness of pap by means of flame of
knowledge and is eternal, such soul is visible
in the lotus hearts of supreme sanyamis. That soul is invisible beyond
the mind and speech path for the worldly jivas. How is that near supreme being
and how he is not, we cannot tell (it is beyond words).
In this way
with this verse, the Param JinaYogishwara has made fun of delusion of Vyavahara
Alochana in reality.
Shloka 156. The
one who is free of the noise generated by the group of all the senses, who is
visible to the yogis in spite of being away from the horde of nayas and
non-nayas, who is always benedictory, supreme and inaccessible to ignorant,
such flawless conscious form natural substance is always victorious.
Shloka 157. Bathing
in the ocean of nectar of the form of bliss generated taking recourse to own
soul, the bhavya jivas knowing their own
pure soul, with the assistance of param guru attain permanent bliss. Hence from
the aspect of elimination of differentiation, the one which is shuddha by means
of bliss generated by siddhi, such natural tattva I very much desire with very extraordinary means.
Shloka 158.
Free of all kinds of possessions, devoid
of moha form, free of paps and bereft of other bhavas, such Paramatma tattva I
yearn for attainment of pleasure beyond senses generated with the salvation
wife at all times and I offer obeisance.
Shloka 159.
Renouncing all the vibhavas which are
different from own bhavas, I crave for one pure conscious form only. For
crossing the worldly ocean, such undifferentiated path (which has been so
described in Jinagam) of salvation also I venerate always. .
Gatha 110: Capable
for piercing the roots of the karma form tree, such own manifestation of the
form of equanimity and independence is
described as Alunchhan.
Commentary:
This is statement of the form of Param
Bhava.
Bhavya
have param swabhava on account of paarinamik bhava form nature. This pancham
(fifth) bhava is not visible by audayik
etc. four vibhava swabhavas. Therefore this fifth bhava is free of various
flaws of udai (fruition), udirana (premature fruition), kshaya (destruction)
and kshayopasham (destruction cum subsidence). Therefore this fifth bhava only
is considered supreme and remaining four vibhavas are considered as non
supreme.
Capable
of uprooting the poisonous tree of all the karmas by the roots such param
bhava, on account of fruition of intense Mithyatva karma which is antithesis to
the belief in the nature of eternally unobscured own karan paramatma, for such
false believers, in spite of being always present from aspect of Nishchaya, it
is absent only (since those Mithyadrishtis do not have belief in the param
bhava).
For
the jivas of Nitya Nigod, from the aspect of shuddha Nishchaya, that param
bhava is not called as “ Abhavyatva Paarinamik bhava” ( but is there in pure form). Just as the mass of gold
existent in the lower part of Meru
mountain is gold form only, in the same way even the abhavya jivas have param
bhava nature. That is existent but is not usable in practice. ( just as the
mass of gold existent in the base of Meru is gold only but cannot be used
practically, in the same way the param swabhava nature of abhavya jiva is
existent within the soul substance only, but it is non functional since abhavya
jiva is incapable of utilising the param swabhava). For those with right belief
– jivas shortly to attain moksha- this param bhava being always apparent in
pure form, it has been functional. Due to this param fifth bhava, the bhavya
jivas who are shortly to attain moksha, the Alunchhan is present which is a
division of nishchaya param alochana; since that param bhava is capable of
uprooting the large roots of all the karma form poisonous tree.
Completing
the commentary on 110th gatha, Muniraj authors two shlokas-
Shloka 160.
Which is existent in explicitly natural
state due to separation from karmas, which is root for the salvation of all the
Munis immersed within their soul, which is always in singular form, which is
pure being replete with spread of own qualities and which is eternal, such
shuddha shuddha fifth bhava is always victorious.
Shloka 161.
Since beginningless times the flame of knowledge
of all worldly people due to fruition of
intense moha, have been intoxicated, under control of desires and ignorant in
activities pertaining to own soul. With the elimination of moha, this flame of
knowledge attains shuddha bhava- this shuddha bhava has cleansed all the
directions and the natural state has been revealed.
Gatha 111: The one
who relishes the soul which is abode of pure qualities and is distinct from
karmas, with the spirit of moderator, that jiva should be known as
Avikratikaran ( corruption free).
Commentary: This is description of specific manifestation of
shuddhopayogi jiva.
Like fire for burning the forest of pap, the jiva who
relishes the soul distinct from dravya karma, bhava karma and nokarma which is
treasure of natural qualities, with the spirit of mediation, for him the
Avikratikaran form supreme Alochana is existent only.
Completing the commentary of 11th gatha
commentator Muniraj authors nine shlokas-
Shloka 162. The soul is always different from the groups of dravya karmas
and nokarmas, internally pure and like swan for the lotuses of the form of
peace and sensory restraint ( i.e. just as swan plays amongst the lotuses, in the same way the soul also enjoys in the
peace bhava and sensory restraint form qualities). Having incomparable qualities of being always blissful etc. and idol of miraculous consciousness, such
soul with the absence of moha does not accept all the bhavas pertaining to
other dravyas.
Shloka 163. The soul which is mass of indestructible internal qualities
form jewels, which has always cleansed the pap blemishes in the extremely pure
shuddha bhava form ocean of nectar, and who has destroyed the noise of all the
groups of senses, such shuddha soul gets highly illuminated destroying the
darkness state by the flame of knowledge.
Shloka 164. In this lok which is heated everyday with the fearsome
miseries generated in this dismal world naturally, Muniraj with the blessings
of equanimity enjoy coolness i.e. peace
of the form of mass of ice of nectar form equanimity.
Shloka 165. The jiva who is liberated , does not attain vibhava form
(body)again since he has destroyed all the punya and pap which are means for
conjunction with body. Hence
relinquishing the web of karmas of punya and pap forms I proceed on the path of
Mumukshus.
Shloka 166. Fabricated out of pudgala skandhs, this instable body is idol
of this birth and world is replete with such idols. Abandoning it now I take
recourse to knowledge body form always shuddha bhagwan atma.
Shloka 167. Devoid of Shubha and ashubha bhavas, the spirit of shuddha
consciousness is the best medicine for my disease of eternal world.
Shloka 168. The root cause of five kind of Paravartan (transmigrations of
the form of dravya, kshetra, kaal, bhav
and bhava)in this world are Shubha ashubha karmas having different varieties.
Knowing this, I offer obeisance to the shuddha atma which is devoid of birth
and death and is means for providing five types of deliverance.
Shloka 169. In this way without beginning or an end, this atma-jyoti
(flame form soul) is not subject of sweat or truthful speech also. However
attaining it with the words of Guru, the one who acquires shuddha Drishti ( right belief), he becomes
groom of the salvation bride.
Shloka 170. The one who has destroyed raga form darkness by means of
natural brightness, the one who resides in
the minds of Munis, who is pure-pure, which is always unavailable to
jivas engaged in sensual pleasures, who is pure gyan and who has destroyed the
sleep , such pure soul is victorious.
Gatha 112: Bhava devoid of passion, pride, deceit and greed is
bhava shuddhi – thus has been told by observers of Lokalok to the bhavyas.
Commentary: With the description of form of Bhava Shuddhi named
Param-Alochana, this is declaration of conclusion of shuddha nishchaya
Alonchana Adhikar.
On account of fruition of intense charitra moha, the
enjoyments in the purush veda (masculine gender) named nokashaya are passions.
Here the term ‘madan’ implies sexual manifestations. (1) On account of smart
word formations leading to beautiful poetry, with fruition of Adeya Naam Karma
resulting in reverence by all the people (2) due to purity of the family and
caste of mother-father, (3) attainment of incomparable strength equivalent to
those of lakh crore warriors acquired by means of great Bramhacharya (celibacy)
vrita , (4) with the enhancement of wealth attained by means of donation etc.
Shubha karmas, (5) with seven miraculous powers of intellect, tapa, vikriya,
medicine, rasa (strength), bala (power) and aksheena (unlimited), (6) beautiful
body which is pleasurable to beautiful women – the ego generated out of these
in the soul is pride. The hidden pap is deceit. Avoidance of expenditure upon
suitable occasion is greed. From aspect of Nishchaya, the renunciation of all
possessions is whose nature, acceptance of even a paramanu of other dravya by
such pure own paramtma tattva for possession is greed. The shuddha bhava devoid
of these four bhavas only is Bhava shuddhi – thus has been told by Arihant
Bhagwants who are observers of Lokaloka, satiated with the drinking of the
supreme veetrag form nectar of bliss to the bhavya jivas.
Completing the commentary on last gatha of param alochana
adhikar, the commentator Muniraj shri Padmaprabhmaldharideva pens nine shlokas:
Shloka 171.
The
Bhavya who renounces all other bhavas in
every way by observing the intricacies of all the Alochana as described in the
path of Jina and realising own nature , he becomes the groom of salvation
bride.
Shloka 172.
The continuous shuddha naya form Alochana
which is compatible with the proper conduct in shuddha atma tattva and which
always provides the fruit of Moksha marg to the Sanyamis, let that be like Kamdhenu for myself Sanyami in reality.
Shloka 173.
Mumukshu jiva, knowing the nirvikalpa
shuddha tattva properly which knows all the three loks, for its attainment, by
practicing conduct of shuddha sheel (morality), becomes husband of siddhi form
wife.
Shloka 174.
The soul tattva which is blissfully
stationary within the saffron of lotus
hearts of jina muni who are immersed in soul tattva, which is hindrance free,
which is pure and which is like wild fire to destroy the unconquerable army of
Kamdeva and which has destroyed the dense darkness of the minds of Munis by the
lamp of shuddha gyan, such shuddha tattva which is venerated by Sadhus and
which is like boat to cross the ocean of rebirths, I offer obeisance.
Shloka 175.
We ask – Those who in spite of being
very intelligent preach others to carry out these new paps – are they really
ascetics ? Oh! It is sad that in spite of knowing the supreme substance and shuddha gyan form state present within
the heart, they again succumb to ragas.
Shloka 176.
Amongst the tattvas, that natural
tattva is victorious- which is always unperturbed, which is always accessible,
which is illuminated, which is home of equanimity for samyak drishtis, which is
blooming with own qualities magnificently, whose natural state is explicit and
who is always immersed within own glory.
Shloka 177.
Amongst the seven tattvas, the natural
supreme tattva is, pure, residence of completely pure knowledge, unobscured,
benedictory, clear, permanent, free of external hindrances and is quite away
from the mind and speech of Munis; we offer salutations to the same.
Shloka 178.
The one who is like beautiful moon to
bring tide in the ocean of nectar of bliss
and who has destroyed the darkness of moha completely with the
incomparable knowledge form rays of sun, such Jina is victorious.
Shloka 179.
Who has conquered the birth-old
age-death, who has destroyed all painful groups of ragas, who is like sun for
the pap form intense darkness, who is stationary within Paramtma state , he is
victorious.
Continued….
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