Niyamsar....14

 

Gatha 152: The one who is continuously engaged in Pratikraman etc. activities and Nishchaya Charitra, therefore that Shraman is positioned in Veetrag Charitra.

Commentary: Here the form of supreme ascetic stationary in supreme veetrag charitra has been described.

The one who has renounced all the worldly activities, such great Mumukshu desirous of Moksha, who is continuously engaged in Nishchaya Pratikraman etc. form auspicious activities abandoning all the business of senses; that supreme ascetic, for that reason is stationary in supreme Veetrag charitra having characteristics of restfulness  in own nature.

Shloka 262. Whose darshan moha and charitra moha have been destroyed such soul (belonging to 12^th gunasthana) having incomparable grandeur, abandoning the karmas which are cause for worldly pleasures, is stationary in the blemish free charitra which is root for salvation; that soul is aggregate of charitra. I offer salutations to that soul which is like full moon causing tide in ocean of equanimous nectar.

Gatha 153:  Spoken Pratikraman, spoken Pratyakhyan, spoken Niyam, spoken Alochana – know all of them to be auspicious adhyavasaya form (Shubha bhava form) Swadhyaya.

Commentary: Here  all the business pertaining to speech are negated.

The entire dravya shruta spoken from the lips of Niryapak Acharya which is means for fortnightly etc. Pratikraman activities for destruction of all the pap, is not venerable being speech vargana pudgala dravya form. Pratyakhyan, Niyam and Alochana also being pudgala dravya form are not venerable. All these being pudgala speech form are auspicious adhyavasaya (swadhyaya) only. 

Shloka 263. The Bhavya Jiva, desirous of the pleasure of embracing with the firm breasts of salvation bride, abandoning all the speech formations for ever, remaining within own nature which is ever blissful and having incomparable grandeur, considers the entire lok formation insignificant like straw.

In the same way it has been told in shri Moolachar-

Quote: Repeating what has been read, reciting, asking, reflection and tales of dharma- these five constitute swadhyaya inclusive of incantation and mangal.

Gatha 154: If you are capable then carry out dhyana form Pratikraman etc.; if you do not have strength then having faith only is the duty.

Commentary: Here shuddha nishchaya dhrama dhyan form Pratikraman only is worthy of practicing – this has been told.

Crown of the peak of natural detachment form palace, disinterested in other dravya and having intense knowledge of  own dravya, possessor of only body form possession devoid of activities of the five senses, decorated with lotus lips from which paramagam form flowers are shedding, O Muni (tiger) ! If Sanhanan and strength are favourable then shuddha nishchaya activities of the form of Nishchaya Pratikraman, Nishchaya Prayashchit, Nishchaya Pratyakhyan which are like gifts for the first meeting with salvation damsel, are necessary activities. However if you are incapable in this inferior period of time, then having faith only in own Paramatma tattva only is necessary duty.

Shloka 264. In this meaningless world, having enormity of paps in  the Kaliyuga period of time, there is no salvation in the path of flawless Jinanath. Hence how can atma dhyan of the form of dharma dhyan or Shukla dhyan be practiced in this period of time? Therefore those with pure intellect practice faith in own soul  which is destructive of fear of rebirths. Own soul should only be believed, known and  established oneness with.

Gatha 155: Properly examining Pratikraman etc. as described in the Param Agam narrated by Jinendra Bhagwan, adopting vow of silence, the Yogi should daily perform own activities.

Commentary: Here Param Jina Yogi who is really inwards oriented  has been advised.

In the intelligent word formation form dravya shruta emanated  from the lotus lips of Shrimad Arhat all the substances have been covered. Knowing the shuddha nishchaya naya form Paramatma dhyan form Pratikraman etc. auspicious activities from them, the Param Jina Yogishwara dedicated to own activities only, renouncing all the auspicious- inauspicious word formations, abandoning desire for all company, being alone, adopting vow of silence, in spite of being criticised by all the ignorant people who are like animals, remaining unperturbed, the own objective- which is the pleasure of mating with Nirvana form bride – that should be practiced.  

Shloka 265. The Mumukshu Jivas who have knowledge of own soul, relinquishing all the expansive-non expansive word formations which are cause of this endless world and the worldly fear caused by animals (worldly people), abandoning moha related to gold and women etc., attain unperturbed state within themselves by themselves  for salvation.

Shloka 266. Expert in Atma Pravad named shruta, such Paramtma Gyani Muni, relinquishing the fear caused by all the animals ( worldly people), discarding all the famous worldly webs of words, attains own tattva which provides the permanent bliss.

Gatha 156: Different types of Jivas are there, different types of karmas are there, different types of Labdhis ( forms of attainment) are there; therefore wordy arguments with co-followers  and non-followers should be shunned.

Commentary: This statement is given for the purpose of renunciation of all the business related to words. ( why wordy arguments should be abandoned is explained)

Jivas are of different types: Liberated and non-liberated, bhavya and abhavya, worldly- trasa and sthavar. The trasa jivas are of five kinds in the form of two, three, four sensed and five sensed sangyi (with mind) and asangyi (without mind). Sthavar jivas are of five types namely Prithvi (earth), water, fire, air, vegetable (body forms).

Jivas capable of manifesting in the form of natural infinite foursome form gyan etc. qualities are Bhavya while opposite to them are Abhavya Jivas. Karmas are of different kinds which can be divided into dravya karma, bhava karma and no karmas or, eight primary types and one hundred forty eight secondary types, Or, with divisions of different types of fruition in the form of stronger, strong, weak, weaker etc. they are of many types. The Labdhi in the form of attainment of happiness etc. of Jivas are of five types namely Kaal, Karan, Upadesh, Upasham and Prayogya. Hence those who are knowledgeable of reality should not have argument with co-followers or non-followers. ( Since all of them cannot think the same way)

Meaning: In the world jivas, their karmas, their labdhis etc. are of different kinds; hence it is impossible for all the jivas to have same thinking. Therefore being restless to advise other jivas is not proper. There should not be any carelessness in the own soul dependent own benefit- remaining thus is the duty.

Shloka 267. Jivas have many divisions which are cause of the world, like trasa, sthavar etc. In the same way karmas which are cause for the birth are of several types. The Labdhis are also of different types in the flawless Jina marg. Hence one should not get into arguments with swa-samaya ( own faith followers) and para-samaya ( other faith followers).

Gatha 157: Just as some poor person acquiring some wealth enjoys its fruits secretly in his place , in the same way the Gyani abandoning the company of other people enjoys the wealth of gyan.

Commentary: Here with example the procedure for worship of natural tattva is described.

Just as some poor person, sometime, with some fruition of punya, acquired wealth. Then the fruits of that wealth he enjoys extremely secretly in his place. In the same way the jiva having knowledge of  natural param tattva, with the fruition of near bhavya quality resulting in wealth of the form of detachment, with the supreme bhakti of lotus feet of param guru, attaining wealth of natural gyan which is like the beauty of salvation bride, gives up the company of agyani people realising them to be hindrance towards dhyan.

Shloka 268. In this Lok some worldly person after acquiring wealth on account of punya, abandoning company, resides anonymously ; in the same way the Gyani protects his gyan (by abandoning company of others and staying incognito)

Shloka 269. Renouncing all possessions which are cause for the disease of birth and death, attaining complete detachment in the lotus heart intentionally, remaining stationary with own power in own natural state which is unperturbed by means of natural supreme bliss due to extreme weakening of Moha, we observe the Lok as straw only.

Gatha 158: All the Purana Purush ( great people) performing Avashyak in this manner, attaining Apramatta etc. states, have become Kevali.

Commentary: This is the concluding statement of the chapter on Param Avashyak.

All the Purana Purush ( great people) – of them the tirthankara param deva etc. who had attained knowledge on their own and those who attained  upon preachment, belonging to gunasthanas from Apramatta to Sayoga Kevali states realised the cause for real bliss of bodyless salvation form bride to be contrary to external Vyavahara Avashyak activities – such shuddha param avashyak form soul worship of the form of nishchaya dharma dhyan and Shukla dhyan based upon own soul – with the blessings  of which they attained Omniscient state.

Shloka 270. In the immemorable times, all the Purana Purush Yogi people, with the worship of own soul, destroying the gathering of karma form demons, became Vishnu i.e. Omniscient and victorious. The Jiva, who is desirous of salvation and is detached from the world, who daily offers obeisance to them with focused mind; that jiva is like fire to burn the pap form forest and his lotus feet are worshiped by all.

Shloka 271. Relinquishing the moha pertaining to despicable gold and women , O Heart! For attainment of pure bliss, acquiring dharma from param guru, immediately enter your own Paramatma which is adorned with perturbation free incomparable qualities, having permanent bliss and divine knowledge.  

                                                13. Shuddhpayoga Adhikar

Now means for destruction of all the karmas, shuddhopayoga adhikar is narrated.

Gatha 159: From aspect of Vyavahara naya, Kevali Bhagwan knows and sees all. From aspect of Nishchaya naya, Keval Gyani knows and sees own soul.

Commentary: Here the nature of gyani to be illuminator of self and others in certain aspect is described.

“ Vyavahara is dependent upon others” this being the dictate of the scriptures, from aspect of Vyavahara naya, Bhagwan Parameshwara Param Bhattarak knows and sees all the dravya-guna-paryayas of all mobile-immobile substances belonging to all the three periods of time,  on account of attainment of completely pure  Keval Gyan and Keval Darshan due to destruction of ghati karmas which harm the qualities of the soul. 

From aspect of shuddha Nishchaya, in the primary dhyan of  Parameshwara Maha Devadhideva omniscient Veetrag; in the absence of generation of the army of different vikalpas  of the form of attainment, observation, knowledge of other dravyas; that Bhagwan by means of eternal and unrestricted, unlimited permanent pure gyan and natural darshan knows and sees own karan paramatma in spite of being karya paramatma himself.

How ?

The dharma of gyan is to be illuminator of self and others like a lamp. Just as the knowledge of pot etc. is different from the illumination i.e. lamp in certain aspect, even then the lamp being illuminator by nature illuminates self and others. In the same way the soul being illuminator natured, from aspect of vyavahara naya, knows and sees all the other substances of the three loks and own illumination form soul.  

Similar thing has been told by Mahasen Pandit Deva who has attained great victory by conquering 69 types of hypocrites -

Quote: The true realisation of substance is Samyak Gyan. That Samyak Gyan like a lamp, is decisive about self and other substances and is somewhat different from the act of knowing.

Now “ Nishchaya is dependent upon self” such being the dictate of the scriptures, the knowledge is illuminator of self and others, from aspect of nishchaya on account of it being its own  uncorrupted pure nature only. ( That is as follows : ) The natural gyan from aspects of name, characteristics, and purpose is different from soul since it is known by a different name, different characteristics  and different purpose. However from aspect of indivisible substance they are not different. Therefore this natural gyan staying within the soul knows darshan, bliss, charitra etc. and knows own soul i.e. the nature of karan paramatma also.

( The natural gyan knows own soul from aspect of self dependent nishchaya naya surely, and in this way by knowing own soul, all its qualities are also known. Now if we observe from the aspect of differentiation then for natural gyan only knowledge is self and all others i.e. darshan, blisss etc. are others. Therefore from this aspect it establishes that from aspect of nishchaya naya also, gyan knows self and others. )

In the same way, it has been told by Shrimad Amritchandra Suri in Atma Khyati –

Quote: With destruction of karmas, experiencing incomparable, indestructible moksha, the pure soul substance got illuminated in pure gyan form and got immersed in own grandeur. How is the gyan? Whose illumination is permanent, whose natural state has completely developed, which is extremely pure without impurities of karmas , which has only one shape of knowledge alone and with the magnificence of own qualities it is extremely deep and grand – such knowledge is immersed within own immobile greatness.

Shloka 272. From aspect of Vyavahara naya, this soul - the idol of keval gyan knows the world continuously in reality and spreads the desire of mating on the face of salvation lakshmi form bride and spreads the grandeur having fortune insignia. From aspect of Nishchaya, the one who has destroyed impurities and miseries, such Devadhideva Jinesh knows own nature completely.

Gatha 160 : The Keval Gyani manifests in the form of gyan and darshan simultaneously. Just as the sun manifests in the form of light and heat together, know in the same way.

Commentary: Here the simultaneous manifestations of Keval gyan and Keval darshan have been described with an example.

Here in this example when there is no hindrance due to clouds then  the sun stationary within the  middle of the sky simultaneously manifests in the forms of light and heat. In the same way, Bhagwan Parameshwara Tirthadhinath manifests in the form of absolutely pure Keval gyan and Keval darshan simultaneously in the mobile-immobile dravya-guna-paryaya form objects of knowledge of all the three loks and all the three periods of time.  Further it should be known that for worldly people the gyan is attained only after darshan and not together.

In the same way Shrimad Kunda Kundacharya has told in shri Pravachansar-

Quote: The Gyan has reached beyond the limits of the substances and darshan has spread within all lok and alok. All the undesirables have been destroyed and what is desired has been attained.

Further shri Nemichandra Siddhant Deva has told in Vrihad Dravya Sangrah –

Quote: The Chhadmastha (1-12 gunasthana people) attain darshan first and then knowledge since both their upayoga do  not occur together. The Kevali Nath has both of them together.

Completing the commentary on 160^th gatha the commentator Muniraj authors four shlokas-

Shloka 273. The one who is leader of the Dharma Tirtha, who is incomparable and who is master of entire Lok, such Omniscient  Bhagwan always manifests in the form of gyan and darshan simultaneously. The one who has destroyed the entire congregation of darkness, in such brightness form, the Sun simultaneously manifests in the form of heat and light together which enables the worldly people to attain sight. In the same way the gyan and darshan manifest together.

Shloka 274. (O Jinanath!) Climbing in the right knowledge form boat, crossing the ocean of rebirths, you reached the permanent abode quickly. Now I proceed on the path of Jinanath towards the permanent city; since in this Lok, the good people do not have any other shelter other than that path.

Shloka 275. Adorned with Keval Gyan form illumination, one Jina Deva only is victorious. That Jina Deva causes indescribable brightness to be spread on the lotus face of salvation form sweetheart giving equanimous bodyless pleasure. (Because) Who is not the cause for continuous generation of pleasure for their loving sweetheart in the world?

Shloka 276. O Jinendra! You are engrossed in the lotus face of salvation form  damsel like a bumblebee and you have attained incomparable bliss of the soul.

Gatha 161: The gyan is illuminator of others only , darshan is illuminator of self only and soul is illuminator of self and others- if you really believe so then it causes contradiction.

Commentary: This is a statement of contradiction in the illuminating nature of soul pertaining to self and others.

Firstly, in what way the soul is illuminator of self and others ? – this is considered.

“ The soul is wealthy with special qualities of gyan darshan etc. The gyan being unable to illuminate the pure soul is therefore illuminator of others only; in the same way the  autocratic darshan illuminates only the soul internally ( hence it is illuminator of self only). In this manner the soul is illuminator of self and others.” – O hairbrained disciple! If you believe thus in the absence of purity of darshan, then there is no one more dim-witted than yourself.

Therefore the non-contradictory Syadvad knowledge form Devi  should be continuously worshipped by all the gentlemen in the right way. In the Syadvad principle, the gyan is not illuminator of others in singular manner alone; similarly darshan also does not view the pure soul alone in syadvad principle ( i.e. it does not illuminate self alone). Soul is base for darshan, gyan etc. several dharmas. There, form aspect of Vyavahara if gyan be only illuminator of others only, then on account of always remaining outside, the gyan would not have any relation with soul and therefore in the absence of knowledge of self, the omniscience also would not exist. For this reason the gyan  itself would not have existence. It would only be an impression like water of mirage.

In  the same way from aspect of  darshan also, the darshan is not means for internal illumination alone. Darshan does not view self alone; instead it views all; since eyes view all; except that it does not view the cornea within self. ( Therefore no such rule can exist which hold that darshan can view internally only and not view external substances.) This establishes that the gyan and darshan both have the quality of illuminating self and others without contradiction. Therefore the soul with characteristics of gyan and darshan has nature of illuminating self and others.

The same has been told by Srimad Amritchhandra Suri in the commentary of Pravachansar-

Quote: The one who has demolished all the karmas, such soul, knowing all the substances of the world along with their past, present and future paryayas ( modes) simultaneously at the same moment, does not manifest in the form of others in the absence of moha. Therefore such idol of gyan form soul, which has swallowed all the objects of knowledge with the highest development of knowing capability, illuminating all the knowledge of all the substances of the three loks separately and together, remains free only from the bondage of karmas.

Shloka 277. Knowing the natural Paramatma the Gyan reveals/ knows all the subjects of knowledge of all the  Lokalok. The permanent, pure, Kshayik Darshan also directly illuminates self and others since its subjects are all self and others. By means of these two ( gyan and darshan) the soul deva knows entire congregation of subjects of knowledge related to self and others. ( The soul deva illuminates all the substances of the form of self and others.)

Gatha 162: If gyan were only illuminator of others then gyan would prove to be different from darshan; since darshan has not been described as illuminator of others in the previous gatha as per your belief.

Commentary:  This is a statement pertaining to the principle described in previous gatha as per first side.

If gyan were only illuminator of others then darshan would prove to be different from this gyan illuminator of others only. Since like Vindhyachal and Sahyachal or like Ganga and ShriParvat, the other’s illuminator gyan and self illuminator darshan cannot have any relationship. The one which is stationary in soul, that is darshan only while the gyan not having the support of the soul, would be zero and this would be a fallacy. Or, otherwise where all the gyan would reach ( all the dravyas known by gyan) those dravyas would become sentient and hence in the three lok, no substance would prove to be insentient, which would be another great fallacy. To prevent such a fallacy, O disciple! If you say that gyan is not illuminator of others only ( it is that of self also) , then darshan has also been told not to be illuminator of self alone ( but that of others also ). Hence in reality, the heart of the matter is that in some respect gyan and darshan both are illuminators of self and others.

In the same way shri Mahasen Pandit Deva has told –

Quote: Soul is not (completely) different from gyan, nor is (completely) indifferent. In some respect it is different-indifferent. The gyan is same as soul, it has been told earlier.

Shloka 278. Soul is not absolutely gyan, nor is it darshan also (completely). That soul having gyan and darshan combined, sees and knows the subjects of self and others definitely. In the soul which is destroyer of congregation of punya and pap, and in gyan, darshan there is difference from aspect of name etc. In reality like fire and heat, between the two (soul and gyan darshan), they  do not have any difference ( they are indifferent).

Continued….