Gatha 176: Subsequently
that Kevali with the shedding of Ayu
attains complete destruction of remaining Prakritis (karmas); then within a
moment only he reaches the tip of the lok immediately.
Commentary: This
is description of the attainment of natural movement for the shuddha jiva.
Manifesting
in the form of natural movement, free of movement in six directions, the Arihant Bhagwan oriented towards Siddha
Kshetra, by means of param Shukla dhyan which is free of vikalpas related
to dhyan-dhyeya- dhyata (
meditation-objective-meditator), their
fructifications and their objectives and by remaining stationary in his own
nature- by its means – with the shedding of Ayukarma, the remaining karmas
named Vedaniya, Naam and Gotra get destroyed completely.
The
naturally glorious that Arihant Bhagwan,
in spite of remaining immersed in own nature from aspect of shuddha
nishchaya naya, from aspect of Vyavahara naya, reach the tip of the Lok within one samaya.
Completing
the commentary of 176th Gatha, the commentator Muniraj authors three
shlokas-
Shloka 293. The
worldly people are incorporated with movement in six directions hence their
characteristics are different from that of Siddhas. The Siddhas naturally move upwards
and are ever blissful.
Shloka 294. With
the destruction of bandh, the one who has immeasurable glory, such siddha
bhagwan are not subject of direct worship by Devas and Vidhyadharas – this is
well known. That Deva amongst the Devas is stationary at the tip of the Lok
from aspect of Vyavahara and from aspect of Nishchaya he remains absolutely
stationary within own soul, as it is.
Shloka 295. To
be free from the five kind of transmigrations of the world, I worship five
types of Siddhas who are free of the five types of worlds and give five kinds
of Moksha form fruition.
Gatha 177: That
Karan Param Tattva is devoid of birth-old age-death, supreme, devoid of eight
karmas, shuddha, gyan etc. four natured, indestructible, everlasting and
impenetrable.
Commentary : This
is the description of the form of Karan Param Tattva, with recourse to which
one attains Siddha state. That Karan Param Tattva is devoid of birth-old
age-death being naturally free of the world. Being of Param nature having Param Paarinamik bhava, it is Param. It is
free of eight karmas having unblemished nature in all three periods of time;
being free of dravya karma and bhava karma it is pure; having natural gyan,
natural darshan, natural charitra and natural energy, it is four natured of
gyan etc.; it is everlasting being free of corporeal sense based unnatural
vibhava vyanjan paryaya; being free of punya and pap karma form duel which are
cause of auspicious- inauspicious births, it is indestructible; being free of
corporeal nature which can be bonded, chopped or penetrated, it is
impenetrable.
Shloka 296. Immobile,
indivisible gyan form, which is not engaged in duel of raga-dwesha and which is
like wild fire to burn the entire lot of pap- such self generated divine
blissful nectar form soul tattva you venerate; you shall attain completely pure
keval gyan for sure.
Gatha 178: Paramatma
Tattva is unimpeded, beyond senses, incomparable, free of punya-pap, devoid of
rebirth, permanent, immobile and independent.
Commentary: Here
also that Paramatma tattva is described which is blemish free natured.
Invisible to
the ruckus being carried out by all the devilish punya-pap form strong army of
enemies, by having residence in such natural gyan form fort, the Paramatma
Tattva is unimpeded. On account of conscious blissfulness of entire soul Pradesh it is atindriya (beyond
senses). Being supreme amongst the three Bahiratma Tattva, Antaratma Tattva and
Paramatma Tattva, it is incomparable. Due to lack of happiness-unhappiness caused
by mating with world form woman it is free of punya-pap. With lack of
auspicious-inauspicious moha-raga-dwesha which are cause for transmigration in
four gati forms, it is devoid of rebirths. In the absence of ayu karmas and
relationship with the body which is cause for death in a particular birth it is
permanent. Without being deviated from own qualities and paryayas it is
immobile. In the absence of dependence upon other dravyas, the Paramatma tattva
is independent.
The same has
been told by Shrimad Amrit Chandra Suri in Atmakhyati –
Quote: Shri Guru is addressing the worldly
bhavya jivas- “ O blind creatures! In this beginningless world in every paryaya
these ragi jivas have been sleeping remaining in an intoxicated state which is far below their
class. That state is unbecoming for them, they should understand it. Come here-
come here. Your true state is here where the shuddha- shuddha conscious
substance attains stationary spirit on
account of glory of own spirit i.e. it is indestructible- stationary. { The
repetition of shuddha represents purity of dravya and bhava both. Being
distinct from all other dravyas, the soul is pure dravya and being devoid of
bhavas generated with the nimitta of other dravyas, it is pure bhava form}.
Shloka 297. There
are five kind of bhavas. Out of them the fifth bhava ( Param Paarinamik Bhava)
is continuously stationary, means for destruction of worldly existence and is
visible to Samyak Drishtis. The wise person who takes recourse to that Param
Paarinamik Bhava intensely, that person only is the Muni of the form of fire to
burn the forest of pap.
Gatha 179: Where
there is no sorrow, happiness, pain, hindrance, death and birth, there only is Nirvana. ( i.e. Param
Atma Tattva devoid of pain etc. only is Nirvana).
Commentary: Here
it has been told that the Param Tattva devoid of conglomeration of worldly
miseries is really nirvana.
That
uncorrupted- jewel trio form Paramatma which is always inwards oriented and
immersed in param spiritual form, does not have ashubha karmas on account of
lack of ashubha manifestations and due to lack of ashubha karmas there is no
misery. Due to lack of Shubha manifestations, there is no Shubha karma and due
to lack of Shubha karmas there is no worldly pleasure in reality. Due to lack
of miserable body there are no miseries, in the absence of Asata Vedaniya
karma there are no hindrances and in the
absence of five kinds of nokarma ( of body) there is no death. In the absence
of acceptance of karma pudgala pertaining to five types of nokarmas there is no
birth. – Identified with such characteristics, indivisible, free of
aberrations, the Param Tattva is always Nirvana form only.
Shloka 298. In
this Lok, the one who does not have happiness or unhappiness pertaining to
different births, there is no hindrance, birth, death, miseries, that Paramatma
I daily offer salutations for attainment of salvation pleasure by manifesting
contrary to desires of pleasures, I pray him and aspire for him in right
spirit.
Shloka 299. Jiva
devoid of worship of the soul is considered as criminal. Hence I worship temple
of bliss form own soul daily.
Gatha 180 : Where
there are no senses, calamities, moha, surprise, sleep, thirst, hunger, that
only is Nirvana ( i.e. Param tattva devoid of senses etc. only is nirvana).
Commentary: This is description of the form of
Param Tattva suitable for param nirvana.
Param Tattva
being indivisible, single, gyan natured does not have activities of touch,
taste, smell, eyes and ears named senses nor does he undergo calamities caused
by Deva, Manushya, Tiryanch or insentients. Having Kshayik Gyan and Yathakhyat
charitra, he does not have two types of mohaniya namely darshan mohaniya and
charitra mohaniya. Being devoid of external botheration he does not have
surprises, being of the form of shuddha gyan which is ever revealed he does not
have sleep; with destruction of asatavedaniya karma from its roots he does not
have hunger or thirst. That Paramatma Tattva is always Bramha (Nirvana) form.
The same has
been told by Shri Yogindra Deva in Amrita Sheeti-
Quote: Where there is no fever, birth and
suffering of old age, death, transmigration, such tattva is experienced by
extremely pure hearted people in spite of staying within the body with the
blessings earned with the service of lotus feet of great Guru quite senior in
qualities.
Gatha 181: Where
Karma and Nokarma are not present, where worries do not exist, aart and roudra
dhyan are not present, dharma and Shukla dhyan are absent, there only nirvana
is present ( i.e. param tattva without karma etc. only is nirvana).
Commentary: Param
Tattva being always pure does not have eight dravya karmas; being unblemished
in all the three periods of time, it does not have five nokarma form body; in
the absence of mind there are no worries; due to lack of audayik etc. form
vibhava bhavas the aart and roudra dhyan do not exist; in the absence of final
body suitable for dharma dhyan and Shukla dhyan, these two dhyans are not
present. There only supreme bliss is present.
Shloka 301. The
one who has attained Nirvana, who has destroyed the mass of darkness of pap
form and which is pure, in such param Bramha, all the karmas are not present and the four dhyans
also are not existing. In such Siddha form Bhagwan who is bundle of knowledge
and is Param Bramha, such salvation is present which is beyond words and mind.
Gatha 182: Siddha
Bhagwan is adorned with Keval Gyan, Keval Darshan, Keval Bliss, Keval Virya,
non corporeal-ness, existence and finite Pradesh.
Commentary: This
is description of the natural qualities of Siddha Bhagwan.
Whose nature
is completely inwards oriented, with the destruction of gyanavarana etc. eight
types of karmas with the power of own soul dependent nishchaya param Shukla
dhyan ; due to such reasons bhagwan
siddha Parameshthi is adorned with Keval Gyan, Keval Darshan, Keval Virya,
Keval Bliss, nor corporeal-ness, existence and finite Pradesh etc. natural
qualities.
Shloka 302. With
the demolition of bandh, Bhagwan and always pure such Siddha Parameshthi is
endowed with, Keval Gyan , direct Darshan whose subject is everything, extreme
bliss and several qualities form jewels like pure virya etc.
Gatha 183: Nirvana
only is Siddha and Siddha is nirvana- this is stated in scriptures. Soul free
from karmas traverses to the peak of the Lok.
Commentary: This
is declaration pertaining to the unity
of attainment and Siddha.
Here the
term Nirvana has two meanings. How? “ Nirvana only is Siddha” – such being the
statement in scriptures. Siddhas reside in Siddha Kshetra- such is Vyavahara,
from aspect of Nishchaya the Bhagwant reside within own nature. For this reason
“ Nirvana only is Siddha and Siddha is Nirvana” in this way the unity of
Nirvana term and Siddha word is successful.
Further
those near bhavya jivas who by means of attainment of spirit of param bhava
acquired with the blessings of param guru become free from the mud of all the
karma blemishes, they becoming Paramatma traverse to the peak of the Lok.
Shloka 303. In
Jain philosophy we do not see any difference between the salvation and the
liberated jiva either with logic or from Agam. In this Lok if some Bhavya jiva destroys
all the karmas then that bhavya jiva becomes the groom of the salvation form
bride.
Gatha 184: So far
as Dharmastikaya is present, till there
know the traversal of Jivas and pudgalas. In the absence of Dharmastikaya, they
do not traverse beyond.
Commentary: Here
the movement of jiva-pudgalas has been negated beyond siddha kshetra.
The natural
activity of jivas is movement in Siddha Kshetra and the non natural activity is
movement in six directions while taking rebirth. The natural activity of
pudgalas is the movement of paramanu and the non natural activity is movement
of two or more anu form skandhs. Hence these jiva and pudgalas do not have
movement beyond the peak of the three loks, since there is absence of
Dharamastikaya any further which is nimitta for movement; just as in the
absence of water the fishes cannot have any movement, in the same way.
Therefore, so far as Dharmastikaya is present, till that kshetra the Jiva and
Pudgalas undergo natural movement and vibhava movement activities.
Shloka 304. In
the absence of the means for movement, Jiva and pudgala both can never have any movement beyond the peak of the three
loks.
Gatha 185: With
reverence to the preachment, here the niyam (restraints) and benefits of niyam
have been highlighted. If there is any contradiction between earlier and later,
the knowledgeable of agam should rectify it.
Commentary: This
is conclusion of the word Niyam and its benefits used in the beginning of Niyamsar
shastra.
First of all
the word Niyam was rendered in the form of preachment of shuddha jewel trio and
its benefit was rendered in the form of Nirvana. All this has not been carried
out on account of smugness of poetry; but with reverence to preachment. If
there is some flaw between what is told earlier and later, then the supreme
poets knowledgeable of the soul should replace the defective verse with the best verse.
Shloka 305. Being
means for salvation, this Niyamsar and its benefits are triumphant in the lotus
hearts of great people. The deed of Sutrakar (author) carried out with
reverence to preachment are in reality path for Nirvana for all the bhavya
people.
Gatha 186: With
the spirit of jealousy if someone criticises this beautiful path, then
listening to their words do not show disrespect to the path of Jina.
Commentary: Here
the bhavya person has been advised. -
If some dim
witted people, manifesting in the form of Mithya Darshan-Gyan-Charitra under
the influence of fruition of Mithyatva karma which is opposite to right
belief-knowledge- conduct form shuddha jewel trio of nirvikalpa own karan
paramatma tattva having characteristics of being always unobscured and ever blissful, criticise with the spirit of
jealousy this beautiful path of
omniscient veetrag which is differentiated-undifferentiated jewel trio form whose characteristics is renunciation of pap
form activities; then listening to the false reasoning- wrong examples form
sophistry of such Jivas who are devoid of attainment of their own nature, O Bhavya! Do not show disrespect, instead
veneration is thy duty.
Shloka 306. Which
is fearsome with the gathering of body form trees, where ferocious beasts of
the form of miseries reside, where fierce time form fire keeps devouring
everyone and which is extremely impassable due to different kunaya ( false
aspects) form paths of jivas afflicted with darshan moha, in such dangerous
place of the form of worldly forest, one Jain Darshan alone is the refuge.
Shloka 307. The
Prabhu in whose knowledge form body entire lokalok is being known, that
Neminath Tirthankara – who had caused the entire earth to tremble with the
sound of his conch; which manushya or deva
is capable of worshipping him in three loks? Even so the only cause for
his worship is the highly eager devotion towards him, this I know.
Gatha 187: Knowing
properly the preachment of Jinendra Deva which is free of earlier and later
faults, I have created this Niyamsar named shastra for my own self.
Commentary: With
the description of naming of this shastra, it is being concluded.
Here Acharya
KundaKunda Deva, with extreme gratitude upon completion of the task started,
says that myself, well versed in hundreds of supreme spiritual shastras, have created this Niyamsar named shastra for
protection against ashubha bhavas with the nimitta of own spirit.
How this
shastra has been done?
With
blessings of simple Param Guru, knowing very well this shastra has been
authored.
Knowing
what?
Knowing the
preachment of Jina. Knowing the supreme preachment voiced from the lotus lips
of Veetrag-omniscient Bhagwan, I have written this shastra.
How is that
preachment?
It is free
of contradiction between earlier and
later. The Aapt (omniscient) is completely free of Moha-Raga-Dwesha which is
cause for contradiction between earlier and later; and the words voiced from his
lips are blemish free.
Further the
objective of this shastra is as follows: This Niyamsar in reality is capable of
propounding the meaning of complete Agam, which has shown the pure Moksha Marga
in the right way with use of term Niyam, which has described the five
Astikayas, where five types of Achar (conducts) have been described namely
Gyanachar, Darshanachar, Charitrachar, Tapachar and Veeryachar, which is
decorated with the description of six types of dravyas, in whom seven tattvas
and nine padarthas are included, which is engaged in rendering the details of
five types of bhavas, which is rich with the all the real rituals of the form
of Nishchaya-Pratikraman, Nishchaya-Pratyakhyan, Nishchaya-Prayashchit,
Param-Alochana, Niyam, Vyutsarga etc. and which is enriched with exposition of
three upayogas i.e. Ashubha, Shubha and shuddha- such Parameshwara Shastra has
in reality two types of meanings- One is meaning of Sutra and second is meaning
of shastra.
The meaning
of each sutra has been rendered at the end of each Gatha and the meaning of
shastra is described by the commentary as follows:
This
Niyamsar Shastra is holy shastra which provides the supreme bliss beyond senses
which is hindrance free, continuous and supremely veetrag form generated by
means of salvation damsel. This is cause
for incomparable , always pure, spirit of own karan paramatma which is
decorated by the mass of all the nayas, which is means for Pancham Gati and
which has been authored by Nirgrantha Munivar who have only body as possession
without having any usage of the five senses. Those saints who know this holy
shastra without contradiction between Nishchaya naya and Vyavahara naya, they
know the heart of all the spiritual shastras and are desirous of supremely
blissful veetrag pleasure, who have renounced all the internal-external twenty
four possessions, immersed in the eternal blemish free form of self, without
differentiation of
belief-knowledge-conduct form thoughts pertaining to own karan
paramatma, meditating in such jewel trio they enjoy permanent bliss by means of
shabda bramha.
Now
completing the TatparyaVritti named commentary on Niyamsar-Paramagam the
commentator Muniraj shri Padmaprabhamaldharideva pens four shlokas-
Shloka 308. The
Jiva who is desirous of attainment of pure soul, who adorns his heart with this
superb shastra authored by sun form Acharya Kunda Kunda Deva who pleasured
the great poets form lotuses making them
bloom, he becomes master of the salvation damsel.
Shloka 309. Let
this garland of waves form commentary, generated within the Padmaprabh named
ocean, be resident within the hearts of saints.
Shloka 310. If
some verse in this shastra be converse to the rules of poetry, then kind poets
may kindly replace it with proper verse.
Shloka 311. So
long as the image of full moon surrounded by the stars be scintillating in the
beautiful sky, till then this Tatparya Vritti named commentary, which has
repelled all the despicable converse practices, be resident within the large
hearts of great people.
In this way
twelfth shrutaskandh named as Shuddhopayoga Adhikar, authored by shri
Padmaprabhamaldharideva, who is like sun to the great poets form lotuses and
who had body devoid of usage of five senses as the only possession, in the TatparyaVritti commentary of Niyamsar
is completed.
The End
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