Promise to describe the specific divisions of possessions
30. Whose
heart craves for possessions, he does
not realise the difference of own bhava and other’s bhava, hence the affection
towards possessions is treasury of
ignorance only. So far procedure for their renunciation has been described in
general manner in totality. Now shri guru shall describe with great enthusiasm
the specific divisions of possessions and their renunciation so as to dispel
the delusion between self and others.
Decision on general -specific
possessions
31. Other
than our soul, all other sentient-insentient substances are eligible for renunciation
, this is general preachment. Renouncing them in several ways is specific
renunciation of possessions.
Meaning: Mithyatva, raga-dwesha etc. form fourteen internal possessions and
wealth, grains etc. form ten external possessions- their renunciation is
general renouncement. The renunciation of Mithyatva, Avrita, passions, bad
stories, carelessness, non edibles, injustice etc. are specific renunciations.
In spite of having possessions the
Gyani jiva is without possessions
32. The
Gyani Jivas enjoy happiness-unhappiness both on account of fruition of
previously accrued karmas, but they do not indulge in oneness and raga-dwesha
on account of them- they remain engaged in gyan only. Hence they are called as possession
less.
Reason for declaring Gyani Jivas as
possession less in spite of having possessions
33. The
commodities of enjoyments as desired by the heart in the world are
non-stationary, in spite of several efforts they do not remain stationary. In
the same way the bhavas of desire for enjoyments of sensory subjects are
unstable. The subjects of enjoyments and desire for enjoyments are not together
and are destructible. Therefore the Gyanis do not engage in desire for
enjoyments, such deluded deeds the fools only engage in . The Gyanis are always
careful – do not get attached with other substances, hence Gyanis are called
desireless.
In spite of having possessions the
Gyani jiva is possession less- an allegory
34. Just as
without giving a touch of alum, lod, harade, in spite of immersing a white
cloth in red colour for long, it does not take colour – does not become red at
all and internally remains white only; in the same way gyani person devoid
of raga-dwesha-moha lives with lots of possessions day and night, even
then attains nirjara of previously accrued karmas, does not accrue new bondage.
He does not desire pleasures of sensory subjects, nor does he entertain moha
with respect to body,
Meaning: Being devoid of raga-dwesha-moha , the Samyak Drishti jiva, in spite of
having collection of possessions, is possession less.
Further
35. Just as
some strong person goes to forest to pluck a honeycomb and in the process lots
of honey-bees surround him, but because of wearing a blanket he does not get
bitten by them. In the same way the Samyak Drishti jivas follow the path of
Moksha Marga in spite of having hindrances of karma fruitions, they have natural
armour of knowledge with them, hence they stay blissful – the restlessness due to fruition does not
trouble them and instead assists in Samadhi.
Meaning : The hindrances due to fruition only assist in nirjara of Samyak Drishti
jivas. It helps in practicing charitra and tapa, hence even deterrents help in
Samadhi.
Gyani Jiva is always bondage free
36. The
Gyani person eliminating the flaws of raga-dwesha-moha remains carefree in gyan
only and conducts Shubha ashubha activities with detachment, hence he does not
accrue karma bondage.
Further
37. The Gyan
form lamp destroys the great darkness of moha form and illuminates with the
right knowledge thus indicating the moksha marga.
Commendation of Gyan form lamp
38. Which
does not have any smoke at all, which cannot be extinguished by the drafts of
wind, which burns the moths of karmas within moments, which does not require
candlewick nor does it require ghee, oil etc. for consumption, which eliminates
the moha form darkness, which does not generate any heat at all, nor does it have any reddishness of raga,
where equanimity, samadhi and yoga are illuminated; such indivisible flame of
knowledge has been lit in the axiomatic soul – not in the body.
Allegory on purity of Gyan
39. Pandit
Banarasi Dasji says that the nature of a substance is in accordance with its
character. One substance cannot accept the nature of another substance. Just as
conch shell always remains white even while consuming soil; it does not become
of the colour of the soil-remains bright always. In the same way the Gyani
people enjoy different pleasures in
conjunction with possessions but they do not turn into agyani. Their rays of
knowledge keep multiplying day and night, the deluded state gets eliminated and
the life span gets reduced.
Preachment for remaining detached from sensory desires
40. O
brother Bhavya Listen! So long as the illumination of knowledge is present,
till then the bondage does not accrue and with the fruition of Mithyatva
different bondages accrue- listening to such words, if you get engaged in
enjoyments of senses and abandon sanyam, dhyan and charitra calling yourself
Samyak Drishti, then this is your singular Mithyatva which harms the soul.
Being detached from sensory pleasures experiencing the soul, look for the bliss
of the moksha, such wisdom would be becoming you.
Meaning: Believing that Gyani does not accrue
bondage in singular manner, one should not become unrestrained in
sensory pleasures and he should look towards the pleasures of Moksha.
Gyani Jiva do not remain unrestrained
in sensory subjects
41. In whose
heart the rays of Samyak gyan have been illuminated, they by nature are
detached in the world. Being Gyani, having lust for sensory pleasures is
opposite impossible thing.
Gyan and detachment go together
42. With
generation of Gyan and detachment together the Samyak Drishti jivas practice
Moksha Marga, just as both eyes stay separately but the task of sighting is
carried out together.
Meaning: Just as the two eyes in spite of staying together carry out the seeing
activity together, in the same way the gyan and detachment accomplish karma
nirjara together. Detachment without gyan and gyan without detachment is
incapable of practicing Moksha marga.
The activities of Agyani is for
bondage while those of Gyani jivas are for Nirjara
43. Mithya
Drishti Jiva desires the fruits of his kriya and wishes to enjoy them hence he
is karta of karma bondage. Samyak Dristhi jiva engages in Shubha Ashubha kriya
with detachment hence he does not accrue karma bondage and attains nirjara only
in progressive form.
Note: The
progressive form of Nirjara implies every samaya it is innumerable times.
Allegory of worm to describe the non
bondage of gyani and bondage of agyani
44. Just as
silkworm creates a web upon his own body by himself, in the same way the Mithya
Drishti Jiva accrues karma bondage. Just as a Gorakh Dhandha named insect comes
out of the web, in the same way Samyak Drishti Jiva gets free from karma
bondage.
Gyani jiva is not karta of karma
45. Those
who do not lust for the enjoyments of fruition of punya karmas bonded in the
past, nor do they feel miserable on suffering the fruition of pap karmas- they
do not feel dwesha towards the one giving miseries, instead bravely tolerate
the bodily sufferings. Those whose differentiating knowledge is quite firm, who
do not desire fruits of swarga etc. by means of Shubha kriya , those scholars
are samyak gyani. Although they experience worldly pleasures, even then we do
not call them karta of karmas.
Consideration of Samyak Gyani
46. In the
Gyan Drishti of whom the good or bad both are same, whose activity and thinking
is for the sake of Shubha dhyan, who abandoning the worldly objectives tread
upon the right path, whose Vyavahara of words is not harmful or beneficial to
anyone, in whose right wisdom the body is considered to be different from the
soul like the husk of rice or sheath of sword, who are examiner of jiva-ajiva
substances, who are mere observer of the worldly war of delusions; they only
are Sadhu and they only have the right knowledge.
Fearlessness of Knowledge
47. Acharya
says that the one which is extremely painful as if it is the brother of Yama (god of death), due to which
the body and mind of jivas of upper,
middle and lower loks keep shaking, due to fruition of such Asata karma, the
agyani jiva becomes helpless. But the Gyani jiva has illumination of knowledge
in his heart , he is strong due to strength of soul, his knowledge form body is
indestructible, he is supremely pure and functions without seven types of fears
without doubts.
Names of seven kinds of fears
48. The
seven types of fears are- fear of this bhav (birth), fear of next lok (next
birth), fear of death, fear of pains, fear of non-protection, fear of loss,
fear of unexpected.
Description of seven fears
individually
49. Worry of
loss of ten types of possessions like
house, property, wealth etc. is fear of this bhav, fear of taking birth in
Kugati ( as lowly jiva) is fear of parlok (next birth), fear of loss of ten
types of Pran is fear of death, fear of diseases is fear of pain, there is no
one to protect us- such worry is fear of non-protection, worry about thieves
and enemies is fear of loss, fear of sudden calamities is fear of unexpected.
These are the seven fears in the world.
Means for elimination of fear of this
birth
50. The soul
is knowledge form from head to toe, is permanent, body etc. are other
substances, all worldly riches and conjunction of relatives is transitory. The
one which is generated, that gets destroyed, The one which is combined, gets separated
and the conjunction of possessions is like webs of miseries. By such
contemplation, the fear of this bhav (birth) does not get generated in the
mind. Gyani people always see their own souls to be blemish free and knowledge
form hence they are doubt free.
Means for elimination of fear of the
next birth
51. Mass of
gyan only is our world in which one enjoys the bliss of Moksha. Where blemishes
and miseries are there, such swarga etc. other loks are not mine! Not mine!!
The giver of Sugati ( good birth) is punya and miserable durgati ( poor birth)
is pap, both of these are destructible and I am indestructible- king of Moksha
puri. With such contemplation one does not fear of ParLok (next birth). Gyani
people always see their soul as blemish free and knowledge form, hence they
remain doubt free.
Means for elimination of fear of
death
52. Touch,
tongue, nose, eyes, ears- these five
senses; mind, speech, body these three strengths; breathing and Ayu (age), the
separation with these ten Prans is called as death in the world. However soul
is incorporated with knowledge pran form which would never be destroyed in all
the three periods of time. Hence contemplating upon the naya-praman form nature
of tattva as described by Jinaraj, one does not fear the death. Gyani people
always view their soul as blemish free and knowledge form, hence they remain doubt free.
Means for elimination of fear of pain
53. Jiva is
gyani and gyan is inseparable part of jiva, in my gyan form part, the pains of
corporeal karmas cannot enter at all. Experience of both kinds of
happiness-unhappiness form karmas are corruptions of moha only; they are pudgala
form and external to soul. When such kind of rationale is produced in the
mind then pain generated fear is not noticed. Gyani people always view their
souls as blemish free and knowledge form hence they remain doubt free.
Means for elimination of fear of
non-protection
54.
Existence form soul substance is always permanent in the world and it can never
be destroyed, this is definite from aspect of nishchaya naya. Therefore my soul
substance does not expect any assistance from anyone , there is neither a
protector of the soul nor is there a destroyer. When this is confirmed then the
fear of non protection also gets eliminated. Gyani people always view their
souls as blemish free and knowledge form hence they remain doubt free.
Means for elimination of fear of
theft
55. Soul is
explicitly Paramatma form, adorned with gyan characteristics, on its permanent
and inaccessible grounds the external dravyas cannot venture inside. Therefore
my wealth is incomparable, self evident, beyond comprehension and
indestructible; how can a thief take it away? Another person cannot venture
inside. When such contemplation is made then the fear of loss does not remain.
Gyani people view their souls as always blemish free and knowledge form hence
they remain doubt free.
Means for elimination of fear of
Unexpected
56. My soul
is pure knowledge, with spirit of
detachment and prosperous like siddha bhagwan. My nature is without shape,
eternal, infinite, incomparable, permanent, flame of consciousness, nirvikalpa,
blissful and without blemishes. Nothing sudden can transpire upon it. When such
bhava is generated then the fear of unknown does not arise. Gyani people always
view their souls as blemish free and knowledge form hence they remain doubt
free.
Salutations to Samyak Gyani Jivas
57. Those
who abandon spirit of oneness with other dravya and adopt their own nature, in
whose hearts seeds of pure knowledge have
germinated, who wash away the previously accrued karmas in the stream of
nirjara and with samvar of new karma bondage, those who are following Moksha
Marga, whose qualities of doubt free nature destroy eight karmas form enemies,
they are samyak gyani persons. Pandit Banarasi Dasji offers salutations to
them.
Names of eight divisions of Samyak
Darshan
58-59. Being
doubt free, desire free, aversion free, non ignorant, covering other’s failings
and enhancing own virtues, re-steadiness, affection and promotion – these eight
are constituents of Samyak Darshan.
Form
of eight divisions of Samyaktva
60. Not
having doubt in own nature is NihShankit (doubt free) part. Not desiring fruits
of Shubha kriya is NihKankshit ( desire free) part. Not feeling aversion
towards dirty things is Nirvichikitsa (aversion free) part. Relinquishing
foolishness, deciding upon the real nature of tattva is AmudhDrishti (non
ignorant) part. Not disclosing other’s flaws is Upagoohan ( covering other’s
failings and enhancing own virtues) part. Eliminating fickleness of mind and
becoming steady in jewel trio is Sthitikaran ( re-steadiness) part. Having
affection towards nature of soul is Vatsalya (affection) part. Remaining
passionate towards upliftment of soul is Prabhavana (promotion) part. The
revelation of these eight constituents is Samyaktva. The one who adopts such
Samyaktva is Samyak Drishti. Samyak Drishti only attains Moksha and does not
return to the world.
Meaning: Just as body has eight parts which are inseparable from the body , nor
do the body separate itself from the parts. In the same way the Samyak Darshan
has NihShankit etc. eight constituents which are inseparable from samyak
Darshan. Nor samyak darshan is different from these eight constituents- the
group of these eight constituents only is Samyak darshan.
Drama of consciousness form actor
61. Samyak
Drishti form actor, adopting the disguise of knowledge, upon the existence
form stage, always dances for attaining
Moksha. Destruction of previous bondage is his art of singing, the samvar of
new bondage is like beats, nihshankit etc. eight parts are his assistants,
equanimity is his tune, nirjara is the sound, drum of dhayan is playing, in the
samadhi form music he is immersed with bliss.
Summary of Chapter VII
Worldly
jivas have forgotten their eternal nature since eternal times, for this reason
firstly they do not entertain the spirit of spiritual upliftment, and even if
they do something in this regard, then without finding the right path,
generally being engaged in Vyavahara they extend the worldly stay only by
bonding with infinite karmas. However with the support of peg of the form of
Samyak Gyan, in spite of having the blemishes of being engaged in householder
state and accumulation of possessions, the JIva does not get pulverized in the
worldly mill and he directs others also to get rid of worldly shackles. Hence
the way to salvation is knowledge and not external pageantry. Without knowledge
all activities are burden only, the bondage of karmas accrues in agyan state
only. Just as the silk worm keeps knitting the web over himself only, in the
same way the agyani jiva with spirit of oneness with body etc. accrues bondage
of infinite karmas. But the Gyani people do not celebrate the wealth nor feel
miserable in calamities, they know the wealth and calamities to be karma
generated hence for them no substance in the world is either wealth nor
calamity. They remain immersed in gyan and detachment. For them in the world
there is no substance other than own soul towards which they have raga nor is
there any substance towards which they entertain dwesha. Their activities are
without desire of results, hence they do not accrue karma bondage and at every
moment there is innumerable times nirjara. For them Shubha ashubha , good or
bad both are same i.e. in the world
nothing is liked or disliked. Then with whom they would entertain raga-dwesha?
With whose conjunction-separation they would count as loss or profit. Therefore
the rational jivas, even if they may appear to people as poor or rich, they
remain in bliss only. When they have understood the nature of substance and
realised the soul to be permanent and without hindrance then in their mind the
seven kinds of fears are not generated. Their samyak darshan with all eight
divisions is pure which leads to nirjara of infinite karmas.
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