Samaysar Natak….05

 

Chapter IV  Punya Pap Ekatva Dwar

Declaration

1. The mystery of karta, karma and kriya was revealed. Now the chapter on  same-ness of pap-punya is narrated.

Invocation

2. With the presence of which the great darkness of moha form in the heart is destroyed. The Shubha karma is good and Ashubha karma is bad, such distinction gets eliminated and both start appearing the same. Under whose complete illumination, all the Lok and Alok both get reflected; to such Keval Gyan form moon, Pandit Banarasidasji offers salutations bowing his forehead.

Similarity of punya-pap

3. A Chandal (low caste) woman  gave birth to two sons. Of them, one son was given to Brahman and one she kept with her. The one given to Brahman was called Brahman and he remained abstainer of liquor and flesh while the one kept at home was called as Chandal and consumer of liquor and flesh. In the same way one Vedaniya karma has two sons by names of pap and punya. Both cause worldly transmigration and both extend the tradition of bondage. Hence Gyani people do not desire either of them.

Meaning: Just as Pap karma is bondage and causes transmigration in the world, in the same way punya is also bondage which results in traversing in the world only. Hence both are similar. Punya is like shackles of gold while pap is like shackles of iron, but both are bondage.

Doubt of disciple in context of similarity of punya-pap

4. Some disciples tells shri Guru that Pap and Punya both are not the same, since their causes, tastes, natures, results are all different. The cause, taste, nature and results of one are unpleasant while those of second are pleasant.

5. With passionate bhavas pap is bonded while with pure bhavas punya is bonded hence the causes for bondage are different in them. The fruition of pap results in Asata which tastes bitter while fruition of punya is Sata, which tastes sweet. In this way both have different tastes. The nature of Pap is strongly passionate while the nature of punya is week passions, in this way their natures are different. Pap results in Kugati while Punya results in Sugati. In this way the difference of results are directly seen between the two.

Answer to the doubt of disciple

6. Pap bondage and Punya bondage both are deterrent to path of salvation, hence both are the same. Their bitter and sweet tastes belong to pudgala, hence both tastes are also same. The passionate and pure bhavas are also both vibhavas hence their bhavas are also same. The Kugati and Sugati both are worldly hence the results of both are also same. The causes, tastes, natures, results of these two appear different to you due to ignorance but from aspect of knowledge, there is no difference between the two. Both cause nature of soul to be obscured hence are like great deep well. Both are karma bondage forms hence in Moksha Marg both are advised to be relinquished.

In Moksha Marg Shuddhopayoga alone is venerable

7. Celibacy, Tapa, sanyam (restraints), vrita (vows), charity, pooja etc. or Asanyam (non restraints), passions, sensual pleasures etc. – of these some are Shubha and some are Ashubha. Hence if considered from aspect of nature of soul then both are diseases of the form of karma. Bhagwan Veetrag deva has declared them to be belonging to tradition of bondage. Both should be discarded for attainment of nature of soul. Only one Shuddhopayoga takes one across the worldly ocean which destroys raga-dwesha and grants the supreme state.

Question Answer of disciple-guru

8. The disciple asks- O Swami ! You have disapproved Shubha- Ashubha kriyas which has raised some doubt in my mind. The Gyanis who traverse on the path to Moksha, who are AnuVrati, Shravak or Maha Vrati Muni are not without support i.e. they indulge in Shubha activities of the form of charity, samiti, sanyam etc. Shri Guru answers that the Karma Nirjara occurs with the practice of soul experience, hence they engage in experience of own soul in their knowledge. The contemplation of own soul in nirvikalpa state, devoid of raga-dwesha, is Moksha form; without it all wanderings (of mind) are pudgala generated.

Meaning: The Shubha Kriya, Samiti, Vrita etc. are Asrava form hence they do not cause nirjara of karmas for Sadhu or Shravak. Nirjara occurs only by experience of own soul.

In the states of Muni and Shravak both bandh and moksha are present

9. Soul is always pure i.e. bandage-free and the kriya (deeds) have been described as bondage form. Hence so long as the Jiva engages in the own nature or kriya , till then he tastes its results. In other words, so long as he is engaged in soul experience, till then he remains bondage free, however when he deviates from experience to engage in kriya then he accrues bondage.

Moksha is attained with internal vision

10. Internal concentration upon knowledge and stationary state in own nature, these are the attributes of Paramatma and these are means for Moksha.

Meaning: Gyan along with Samyaktva and Charitra are nature of Parameshwara and these only are the means for becoming Parameshwara.

External vision is not Moksha

11. Shubha and Ashubha both are impurities of karma, they are masses of pudgala, vibhava of soul. These do not lead to Moksha , nor do they provide Keval Gyan.

Question Answer of disciple-guru upon this subject

12. Some disciple enquires that O Swami! Why did you not describe the Ashubha Kriya as Ashuddha and Shubha Kriya as Shuddha ? Upon this Shri Guru says that so long as manifestations are of the nature of Shubha and Ashubha , till then Upayoga of Gyan-darshan and Yoga of mind-speech-body are fickle and till they are not stationary, one does not attain pure experience. Hence both the kriyas are deterrent in Moksha Marg, both are cause for bondage and none of them is beneficial. Considering these I have negated the Kriyas.

Only knowledge is Moksha Marg

13. For the soul engaged in path of salvation, all karmas are hindrances. Soul is obscured by the karmas since eternal times. In spite of this, one who believes pap to be bad and punya as good, he is foolish and deviated from Moksha marg. When Jiva attains Gyan along with Samyak darshan then he progresses definitely. Pandit Banarasi Dasji says that the knowledge becoming cause form itself, being like a bright mirror, manifests in deed form i.e. attains Siddha state.

Meaning: Gyan progressing on path of purity cannot be stopped by anyone and keeps progressing. Hence in the earlier state the knowledge which was generated, that only becomes the cause and that only manifests as deed to result in Siddha state.

Description  of gyan and Shubha ashubha karmas

14. So long as all the eight karmas do not get destroyed completely, till then Gyan dhara (stream of knowledge) and Shubha Ashubha karma dhara (stream of good-bad karmas) continues within the Samyak Drishti. The natures of both streams are different and existence is also different. The specific difference is that karma dhara is bondage form which makes the capability of soul to be dependent and enhances the bondage in several ways; on the other hand  gyan dhara is moksha form, gives Moksha , removes blemishes and is like a boat to cross the worldly ocean.

With appropriate karma and gyan,  moksha is attained

15. Those who do not understand Gyan and believe moksha to be by means of karmas, such followers of kriya (practices) remain restless with waves of Mithyatva. The Samkhyavadi (followers of Samkhya faith) who call soul to be always bondage free, taking a singular view of knowledge  manifest arbitrarily, they too get trapped in worldly mire. However those who are residents of Syadvad temple, they engage in karmas in accordance with their state and always remain cautious in serving gyan dhyan , they only cross the worldly ocean.

Description of foolish kriya and sensible kriya

16. Just as a mad person says something else and does something else, in the same way the Mithya Drishti jiva remains in contrary bhavas. He believes Ashubha karmas as cause for bondage and engages in Shubha karmas for salvation. However upon getting the right belief, with destruction of ignorance, the illumination of Gyan removes the darkness of Mithyatva, and becoming detached from kriyas, realising the nature of soul, experiencing it he enjoys bliss.

Summary of  chapter IV

The bondage of punya takes place with Vishuddha (genuinely pure) bhavas and the bondage of pap takes place with Sanklishta ( cruel ) bhavas. Auspicious raga, compassionate bhavas without strong passions, worship of Arihant etc. five Parameshthis, vrita(vows), sanyam (restraint), sheel (morality), daan ( donation), weak passions, etc. form Vishuddha bhavas are cause for punya bondage. Sata, Shubha ayu (age), high gotra (family), deva gati etc. are punya karmas. Activities with carelessness, passionate mind, lust for sensory subjects, hurting others, harming others, food, possessions, fear, sex, all four sangyas (instincts), three types of kugyan (wrong knowledge), aart raudra dhyan ( painful and cruel concentrations), Mithyatva, inauspicious raga, dwesha, being vowless, asanyam (without restraints), high amount of desires, sorrow, misery, anger, wailing, twisted mind, self praise, ignorance, strong passions etc. are Sanklishta (cruel) bhavas which are cause for pap bondage. Gyanavaraniya, darshanavaraniya, asata, mohaniya, narak ayu, animal gati, ashubha naam, lowly gotra, antaraya (hindrance) etc. are Pap karmas.

Ashubha or Shubha manifestations, both are vibhava of soul. Both are asrava, bandh form and not cause of samvar nirjara. Hence both being hindrances  to Moksha Marg pap and punya both are same. Although both have different cause, effect, nature, fruits and punya is liked while pap is disliked, even then both are means for transmigration of jiva in the world like the golden shackles and iron shackles. One is Shubhopayoga while other is Ashubhopayoga. None of them is shuddhopayoga hence in moksha marg both are undesirable. Both should be discarded since both are vibhava bhavas of the soul and not of the nature of soul. Both are pudgala generated, not soul generated. They cannot lead to salvation and nor can they produce Keval Gyan.

Both types of manifestations occur in the soul i.e. swabhava (natural ) and vibhava( non natural ). Swabhava manifestations are Veetrag bhavas while Vibhava manifestations are of the form of raga-dwesha. Out of raga-dwesha, the dwesha is totally pap form, while raga can be of the kinds of auspicious and  inauspicious. Therefore auspicious raga is punya while inauspicious raga is pap. Prior to generation of Samyak Darshan, the Swabhava Bhava is not present hence in Mithyatva state the Jiva manifests in Shubha or ashubha forms only. Subsequent to generation of Samyak Darshan, till the karmas are not destroyed, both Swabhava and Vibhava manifestations are present. Thus Swabhava manifestations produces samvar-nirjara and Moksha while Vibhava manifestations only result in bondage. As per  the dictum that so long as Shuddhopayoga is not present, till then one should be engaged in punya, the samyak Drishti shravak and Muni take recourse to shubhopayoga avoiding pap manifestations. The Shubha manifestations result in asrava only. The Guna shreni Nirjara carried out by them occurs under the powers of Shuddhopayoga only, while shubhopayoga results in asrava only. The essence is that the raga fraction results in bandh only while the fraction pertaining to gyan and Nishchaya charitra is free of bandh. Hence punya should also be treated as discardable like pap and one should take recourse to shuddhopayoga only.

Continued…..