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 126th 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 130th 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 135th 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.
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