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 117th 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 120th 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….
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