Samaysar Natak…07

 

Chapter VII – Nirjara Dwar

Declaration

1. Samvar was described as stated in Agam. Hence O Bhavyas! Now listen to description of Moksha giving Nirjara with care.

Invocation

2. The one who attains the state of Samvar and draws pleasure, who destroys his  previously bonded karmas, who does not fall into traps of karmas after being rid of them; Pandit Banarasi Dasji offers salutation to that Nirjara Bhava.

With the power of gyan and detachment, bandh does not accrue with Shubha ashubha activities

3. On account of influence of Samyak Gyan and power of detachment, in spite of performing Shubha Ashubha kriyas and enjoying their fruition, the bondage of karmas does not accrue. 

Gyani does not acquire blemishes of karma in spite of enjoying enjoyments

4. Just as a king engages in a lowly activities just for fun, still nobody calls him poor and he is called a player. Just as a adulteress woman in spite of staying with her husband thinks of her lover- she has no affection towards her husband. Just as a nanny feeds milk to child and nurtures him, takes him into her lap but still knows him to be other’s child. In the same way, the Gyani jiva engages in different Shubha Ashubha activities under influence of fruition of karmas, still he believes those activities to be caused by karmas, different from the nature of soul, therefore the Samyak Gyani Jiva does not get blemished by blackness of karmas.

Further

5. Just as lotus is produced in the mud and lives in the mud day and night, still it does not get soiled by mud. Just as a person expert in enchantments lets a snake bite him but due to power of enchantments the poison does not affect him. Just as tongue eats oily substance but does not become oily and remains dry. Just as gold remains in water but does not gather moss. In the same way the Gyani Jiva engages in different Shubha ashubha activities under influence of karma fruition but he believes then to be different from nature of soul and caused by fruition of karmas, hence the Samyak Gyani jiva does not get blemished by blackness of karmas.

Description of power of detachment

6. Samyak Drishti Jiva enjoys sensory subjects on account of fruition of karmas bonded in the past but does not accrue karma bondage, this is a result of Gyan and detachment.

Gyan and detachment leads to Moksha

7. The mind of Samyak Drishti Jiva is always occupied with knowledge and detachment qualities, under whose influence they observe their own soul nature and decide upon jiva-ajiva tattvas. Experiencing their own soul, they remain stationary within own nature and cross the worldly ocean themselves and enable others also to cross it. In this way establishing the soul substance they remove the shackles of karmas and enjoy the bliss of Moksha.

Without samyak Gyan all charitra is meaningless

8. The person who has not been enlightened by Samyak Gyan but believes himself to be Samyak Drishti, he considers his own soul nature as bondage free, practices attachment with body etc. other substances and calls himself hermit. He keeps attire similar to Muniraj, but internally the fire of moha is prevalent, he engages in activities similar to that of Muniraj being foolish. Actually he is not Sadhu but he is Dravya Lingi.

Without differentiating knowledge all Charitra is meaningless

9. That fool writes scriptures, engages in discussions of dharma, knows the Shubha- Ashubha activities, practices suitably and with contentment, worships Arihant Bhagwan, gives good preachment, does not accept without being given, discarding all external possessions wanders naked, but deluded by effect of ignorance he engages in childish tapa, that fool performs such activities but does not realise the soul substance as different.

Further

10. Practices dhyan engaging in Asan, restraints the senses, does not believe soul to have any relations with body, relinquishes the wealth etc., coats the body with ashes, practices Pranayam etc. yogas, remains detached from world and enjoyments etc., practices silence, weakens the passions, does not feel miserable with bondages etc. That fool carries out all these activities  but does not realise the difference between the existences of soul and non soul.

11. The one who adopts charitra without Samyak Gyan or desires Moksha  state without Charitra, and calls himself to be happy without Moksha, he is Agyani, leader of the fools.

The preachment of Shri Guru is not followed by Agyani Jivas

12. Shri Guru preaches the worldly Jivas that in this world sleeping with delusion infinite period has been spent; now wake up and carefully with peaceful attention listen to the voice of Bhagwan, by means of which the sensory subjects can be conquered. Come closer to me , I shall describe the qualities of your supremely blissful soul which is blemish free. In spite of hearing such words of shri guru the worldly deluded jivas do not pay any attention as if they were dolls of mud or figures in a painting.

Promise to describe the sleeping and awakened states of the Jiva

13. In spite of this, the compassionate  Shri Guru describes the states of jivas in sleeping and awakened conditions in sweet words.

The sleeping state of the Jiva

14. In the palace of the form of body, there is a huge bed of the form of karma, the bed is decorated  with flowers of deception, the bedsheet is of the form of imagination, one is sleeping forgetting own nature, the eyes are closing with drafts of moha, the sound of karma fruition is like that of snoring, the dreams are of the form of wandering in pleasures of sensory subjects; in such ignorant state the soul wanders in Mithyatva always but does not take a look at his own soul nature.

The awakened state of Jiva

15. When Samyak Gyan is attained then the Jiva considers as follows: The body form palace is different, karma form bed is different, deception form decoration is different, bedsheet of imagination is different, this sleeping state is not mine- the paryaya sleeping in the past was different from that of present. Now at present I shall not spend even one moment in sleeping. The breathing due to fruition and dreams of sensory subjects were seen in conjunction with sleep, now in soul form mirror all my qualities are being seen. In this way being renouncer of all the insentient bhavas and observing with Gyan Drishti, takes care of own nature.

Result of awakened state

16. Those Jivas who have experienced the soul in this manner in the world and have awakened, they are always Moksha form only and those who are sleeping in unconscious form, they are worldly.

Lesson to attain self experience

17. Which eliminates the fear of birth-death, which is incomparable, by acquiring which all  other states start appearing calamity form,  adopt that soul experience form state.

World is wholly unreal

18. When the jiva sleeps, then he believes the dreams to be true, when he awakens, then they appear to be untrue and body and wealth etc. are deemed as his own.  When death approaches then this wealth also appears to be unreal. Later when he considers the form of self then even death appears to be untrue and the next birth appears to be true. Subsequently when he considers the next birth then he again restarts the process. In this way if one examines then this birth-death form entire world appears to be false only.

The conduct of Samyak Gyani

19. The Samyak Drishti jiva accepts only own soul after attaining differentiating knowledge and renounces different vikaplas pertaining to oneness with body etc. Other than Mati, Shruta, Awadhi etc. form Kshayopashamik bhavas, he believes only nirvikalpa keval gyan to be his own nature. Diverting his interests from senses generated happiness-unhappiness, experiencing his own pure soul he attains nirjara of karmas. Renouncing raga-dwesha-moha and immersing in pure dhyan, worshipping the soul he becomes Paramatma.

Comparison of Samyak Gyan with ocean

20 In the knowledge form ocean, infinite dravyas are reflected along with qualities and modes at all times. However he does not become  of the form of those dravyas, nor does he abandon his own knowing nature. That soul is directly perceptible,  is of the form of extremely pure water which enjoys its own wealth completely, wherein the five kinds of waves of mati, shruta, Awadhi, manah paryaya and keval gyan keep undulating, which are immense, whose glory is indescribable, which is independent. That Gyan is one only, even so it is several from aspect of plurality of objects of knowledge.

Meaning: Here the knowledge is compared to be like ocean. In the ocean jewels etc. form infinite dravyas are existent. In knowledge also infinite dravyas are reflected. The ocean does not become of the form of jewels etc., the gyan also does not become object of knowledge form. The water of ocean remains pure, the knowledge is also pure. The ocean is always full , the knowledge is also complete. Waves are generated within the ocean, in the knowledge also mati, shruta, Awadhi etc. waves are existent. The ocean is immense, the knowledge is also immense. The ocean and knowledge both are unlimited. The water of ocean is independent and so is the knowledge. The ocean from aspect of itself is one while it is several from aspect of waves, the knowledge is also one from aspect of knowing nature while several from aspect of subjects of knowledge.

There is no Moksha with activities without gyan

21. Many fools impose miseries upon body, burn the body by means of Panchagni tapa etc., smoke marijuana opium etc., hang themselves upside down , adopting maha vrita they remain engaged in conducts of tapa but without knowledge all these activities are like  mass of husk without a grain of rice. Such jivas can never attain salvation. They keep wandering in the world like a gust of wind which does not have a resting place. Only where samyak gyan is present in the heart, there is Moksha. Those who are engaged in kriya without knowledge, they are lost in delusion.

Result of being engaged in Vyavahara

22. Those who are immersed in kriya and are devoid of differentiating knowledge, being pathetic who worship in the feet of bhagwan and desire salvation with that alone. How can they attain Moksha without attaining experience of the soul?

Further

23. By recalling Bhagwan, reciting pooja, prayers etc. and accepting different kinds of charitra, nothing can be achieved, since Moksha form soul is only accessible to knowledge of experience.

Without gyan path for salvation cannot be known

24. Without purpose jiva does not make effort, without self respect he does not fight in war, without body, practice for Moksha can not be carried out, without adopting morality the truth cannot be realised, without Sanyam the Moksha state cannot be attained, without affection the enjoyments of the world cannot be known, without dhyan the mind cannot be stationary and without Gyan the path for Moksha cannot be known.

Glory of knowledge

25. Within those where Samyak Gyan has awakened, where the flame of soul has  kindled, the intellect has become pure and it has diverted from body etc., who are experts in contemplation of soul, who know the sentient and insentient differently by examining their qualities; they experience the soul understanding the Moksha Marg quite clearly and with interest.

Further

26. By tolerating miseries of external activities of different kinds, one cannot get Moksha and with the illumination of Samyak Gyan the Moksha state is attained without miseries.

27. The flame of knowledge is present within all Jivas. It is not discernible with mind, speech, body and logic. O Bhavyas! Reveal your own flame of knowledge and attain salvation from the world.

Commendation of experience

28. The one in whose heart the Chintamani jewel of the form of experience has been illuminated, that pure soul destroying the transmigration in four gati form world attains Moksha state. His charitra is without desire, he attains samvar of karmas and Nirjara of previously accrued karmas. For that jiva with experience the weightage of raga-dwesha form possessions and future births in store do not count i.e. in short time only he shall attain siddha state.

Commendation of Samyak Darshan

29. In whose heart true sun of the form of experience has been illuminated and the wisdom form rays spread and destroy the darkness of Mithyatva , in whose right belief there is no relation with raga-dwesha, who has revolted against affection and oneness by means of equanimity, with whose contemplation alone the Moksha marga gets revealed and who destroy the yogas of mind etc. without miseries of body etc.; for those samyak gyani jivas the enjoyments of sensory pleasures are also Samadhi, movements are Yoga and Asan and speaking/walking  itself is Maun Vrita (vow of silence).

Meaning: With the revelation of Samyak Gyan the Guna Shreni Nirjara is produced. Even though Gyani jivas on account of strong fruition of charitra moha do not adopt Sanyam – remain in Avrita (without vows) state – even then they attain karma Nirjara i.e. even during enjoying sensory subjects, moving around, speaking etc. the karmas are shedded. The results  which are acquired by Samadhi, Maun, Yoga etc., the same results are attained by Gyani by enjoyments, movements and speaking etc. Such is the inexplicable glory of Samyaktva.

Continued…..