Chapter II - Ajiva Dwar
Declaration of intent to describe
Ajiva adhikar
1. This
first chapter pertaining to Jiva Tattva was explained, now chapter pertaining
to Ajiva Tattva is being narrated. O scholars! Listen attentively.
Invocation – obeisance to the
complete knowledge attained by means of differentiating knowledge
2. By
generating firm conviction like that of Ganadhar Swamy, the eternal internal
Mithyatva was destroyed and by establishing the power of knowledge by means of
differentiating knowledge the Jiva- Ajiva were differentiated, subsequently
with practice of experience the karmas were destroyed. The own greatness was
revealed with the happiness in the heart
due to which the Antaraya karmas were destroyed and the illumination of
pure soul i.e. bliss of total knowledge was revealed. My salutations to the
same.
The summum bonum preachment of shri
guru
3. O worldly
Jiva form brother! Being detached from the world, for six months you listen to
my advice and sitting in isolated place discarding the waves of raga-dwesha,
concentrating in your mind, you be the lotus flower in your heart form lake and
you only be the bumble-bee to enjoy the fragrance of own nature. If you think
that it would not lead to anything , then be assured that you would attain own nature; this is the means of Atma Siddhi.
Note: This
is the Pindastha dhyan form. In this within the heart form lake a thousand leaf
lotus flower is imagined and Pranayam is carried out which produces stable
dhyan and the gyan quality is revealed.
The characteristics of Jiva and
pudgala
4. Jiva
dravya is conscious form and rich with infinite qualities while the
manifestations of pudgala is different from the same altogether.
Meaning: Consciousness, knowledge, darshan, bliss, strength etc. are infinite
qualities of soul. The qualities of touch, taste, smell, colour, sound,
illumination, sunlight, moonlight, shade, darkness, body, mind, speech,
breathing and desire, anger, greed, deceit etc. which are detectable by senses
and mind as other than soul qualities, all these are pudgala form.
Manifestations of knowledge of soul
5. When the
soul takes care of own strength and examines his true nature by means of eyes
of knowledge, then he recognises the true nature of blissful soul, pure,
permanent and being the crown of the
lok. With the experience of pure consciousness and immersing in own nature, he
removes entire karma impurities. With this effort the Moksha Marg is established
and perturbation free bliss comes closer.
The distinctiveness of corporeal and
conscious
6. Body
related colour, taste, smell, touch etc. and raga-dwesha form vibhava bhavas
are all non conscious, these are not my nature. In the experience of soul
nothing is felt other than Bramha alone.
Allegory of distinctiveness of body
and jiva
7. Iron
Sword kept in the sheath of gold is called as sword of gold; however when that
iron sword is drawn out from the golden sheath then it is called as that of iron
only.
Meaning: The soul and body occupy the same space. Due to lack of differentiating
knowledge the worldly jivas consider body itself to be the soul. However when
they are identified by means of differentiating knowledge then miraculous
conscious soul is experienced as different and the spirit of oneness of soul
with body gets eliminated.
Distinctiveness of jiva and pudgala
8. Colour,
taste etc. are qualities of pudgala, due to their nimitta jiva attains several
forms. However if considered from aspect of nature of things then it is
consciousness form quite different from
the karmas.
Meaning: Transmigrating in infinite world this jiva attains human, naraki etc.
form several paryayas; these are all pudgala forms only and are karma
generated. If considered from the aspect of nature of thing then they do not
belong to jiva. Jiva is pure, knowledge form, uncorrupted, bodyless and
conscious form only.
Another allegory of distinctiveness
of body and jiva
9. Just as
in conjunction with ghee the mud pot is called as pot of ghee, but the pot does
not become ghee form. In the same way in conjunction with body, the Jiva is
called as small, big, black, fair etc. names but he does not become non
conscious like body.
Meaning: The body is non conscious and the Jiva has relation with it since
infinite times, even then the Jiva does not become non conscious in conjunction
with body, and remains always conscious.
Real nature of soul
10. Jiva
substance is unobstructed, conscious, form less, natural, knower, immobile,
eternal, infinite and permanent which is directly known in the world.
Meaning: Jiva is devoid of obstructions of sata-asata hence is unobstructed, it always
senses hence is conscious, it cannot be known by senses hence it is form less,
knows own nature of himself hence is natural, knower since knowledge knows self
and not others, immobile since it remains stationary within the knowing nature,
eternal since it is without beginning, infinite since it is without end,
permanent since it would never be destroyed. I am such permanent indestructible
substance which is seen in all the jivas of the world.
Procedure for soul experience
11. Pudgala
dravya is corporeal having qualities of colour, taste etc.. Other dharma,
adharma etc. four Ajiva dravyas are non corporeal. In this way the Ajiva dravya
has two divisions of corporeal and non corporeal. Jiva is also non corporeal
but it cannot be identified by that alone. Soul is self established, stationary,
conscious natured, having knowledge nectar form. In this world those who desire
to experience the real nectar taste, they experience such soul only.
Meaning: In the Lok there are six dravyas. Out of them one is jiva and five are
Ajiva. The Ajiva dravyas are two kinds namely corporeal and non corporeal.
Pudgala is corporeal and dharma, adharma, akash and kaal these four are non
corporeal. JIva is also non corporeal. Since other than Jiva others are also
non corporeal hence by contemplating of non corporeal one cannot contemplate of
jiva. Hence meditation of non corporeal alone is ignorance. Those who desire to
experience the taste of own soul, they should not contemplate of non corporeal
alone but contemplate of pure conscious,
permanent, stationary and knowledge natured soul.
Description of ignorance
12. Jiva is
conscious, Ajiva is insentient; thus by different characteristics both
substances are different. The scholars observe them differently in the light of
samyak darshan and identify. However in the world the people who are deluded by
the intoxication of strong wine of Moha since eternal times, they call Jiva and
insentient as one only. This ignorance cannot be removed in any way.
Meaning: Some call one Bramha only as Bramha. Some call Jiva to be of the size of
thumb, some of the size of tandul, some call it corporeal. Hence in this verse
their ignorance is described.
Glory of knower
13. In this
heart there is a vast stage of Mithytva
form great ignorance in which no body is seen in pure form and only pudgala is
making a great play there by changing different forms and disguises. However
different from Moha and insentience, Samyak drishti soul is mere observer of
that drama.
Manifestation of differentiating
knowledge
14. Just as
the saw splits the wood into two, or just as swan separates the water and milk,
in the same way the differentiating knowledge separates the Jiva and pudgala by
its differentiating power. Subsequently this differentiating knowledge
progressively attains the states of Avadhi Gyan, Manah Paryaya Gyan and Param
Avadhi Gyans. In this manner with enhancement the entire nature gets
illuminated i.e. it attains Keval Gyan form in which all the substances of Lok-Alok get reflected.
Summary of Second Chapter
The prime
objective in Moksha Marg is to explain the form of soul enriched with keval
gyan etc. qualities. However just as for realising the form of gold, one has to
understand the form of brass etc. which are different from gold ; or for
understanding the form of diamond one has to understand the form of glass etc.
which are different from diamond; in the same way for explaining the nature of jiva substance shri Guru has
described the nature of ajiva substance. The Ajiva tattva is quite different
from jiva tattva. The characteristics of jiva is consciousness while that of
ajiva is non consciousness. The non conscious substance is of five kinds namely
pudgala, akash, dharma, adharma, kaal. Out of these the last four are non
corporeal while pudgala is corporeal i.e. detectable by senses. Pudgala dravya
is of the form of touch, taste, smell, colour. This is quite opposite to
characteristics of jiva dravya . Jiva is conscious while pudgala is non
conscous. Jiva is without shape while pudgala has shape. Jiva is indivisible
while pudgala is divisible. Primarily for transmigrating the jiva in the world,
this pudgala only is the nimitta cause. Jiva is conjoined with this pudgala
form body only and all his soul Pradesh are constricted by pudgala karmas. On
account of nimitta of these pudgala only his infinite capabilities are getting
obscured. With the nimitta of pudgala only vibhava are generated in jiva and
with the fruition of ignorance he indulges in raga-dwesha with these pudgala
only, thereby imagining favourable-unfavourable forms of pudgalas. If pudgala
were not existent then soul would not have had relationship with other
substance and nor would he have indulged in corruption, raga-dwesha , nor would
he have transmigrated in the world. All the drama in the world is generated due
to pudgala.
If you pinch
anywhere on the body, then you will realise that you have been pinched- the
pain is felt. Yes ! This capability of knowing belongs to jiva and that you
are. You are conscious, permanent soul. Other than soul the substance that you
have pinched is somewhat soft, darkish, salty, smelly thing is called body.
This body is corporeal, non conscious, destructible, other substance, different
from nature of soul. Having the feeling of oneness with this body, i.e.
believing body and its wealth, wife, son etc. to be own is Mithya gyan. By
differentiating characteristics knowing the own soul to be own and other than
soul all conscious-non conscious substances to be others only is
differentiating knowledge; this alone is called intelligence. Just as swan
separates the milk and water, in the same with rationality one should separate
the jiva and pudgala. Eliminating oneness and raga-dwesha with pudgala, one
should be immersed in own nature. In your heart form lake, you alone are the
lotus flower and you only are the bumble-bee to smell it and enjoy it. This
preachment should always be remembered.
Continued….
No comments:
Post a Comment