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 143rd 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 146th 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 (12th
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…..
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