Sunday, May 14, 2023

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 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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