Chapter VIII – Bandh Dwar
Declaration
1. Nirjara
Tattva was described which establishes the Moksha Marga. Now narration of Bandh
(bondage) is carried out in some detail.
Invocation
2, Which has
made worldly Jivas restless by making them drink liquor of moha, whose long
arms reach up to the knees such is its fame, which is like a great web, and
which is like Rahu to obscure the knowledge form moon; to conquer such bandh form fearsome warrior , the one which
has been produced in the heart, which is extremely strong, great and
purusharthy, such blissful samyaktva form warrior is offered salutations by
Pandit Banarasi dasji again and again.
Description of Gyan Chetna and Karma
Chetna
3. Where the
flame of knowledge is lit within the soul, there truth form sun illuminates the
dharma form earth. Where Shubha ashubha karmas are dominant there dense darkness form well of moha only is
there. In this way the consciousness of jiva is silently hidden in two states
form (gyan chetna and karma chetna ) within the body form dense clouds like
lightening. It is not detectable by intellect nor is it describable in words,
it appears like wave of water and gets immersed within the same water.
The cause for karma bondage is
ashuddha Upayoga
4. The cause
for bondage of Jiva is neither karmana varganas nor yoga of mind-speech-body.
Neither it is himsa (violence) towards conscious-non conscious, nor subjects of
the senses. Only raga and impure Upayoga(attention) is cause for Bandh. This is
so since in spite of presence of karmana varganas, Siddha Bhagwan remains
bondage free, Arihant Bhagwan remains bondage free in spite of having Yoga.
Muni maharaj remains bondage free in spite of inadvertent Himsa and Samyak
Drishti Jivas remain bondage free in spite of having enjoyments of the five
senses.
Meaning: Karmana Varganas, Yoga, Himsa, enjoyments of the five senses are said to
be cause for Bandh. However in Siddhalaya infinitely infinite karmana pudgala
varganas are existent but they do not
bond with Siddha bhagwan in the absence of ragas etc. within him. The Arihant
Bhagwan of thirteenth gunasthana has yoga of mind-speech-body but in the
absence of raga-dwesha etc. he does not accrue karma bondage. The Sadhus having
Maha Vritas do commit himsa inadvertently but in the absence of raga-dwesha they
do not accrue bandh. The Samyak Drishti without having Vrita, indulge in
enjoyments of five senses but since they are not immersed within it, they
accrue Nirjara only. This establishes that Karmana varganas, yoga, himsa and
sensory subjects are not cause for bondage; only impure Upayoga leads to
bondage.
Further
5. Karmana
Varganas reside within the Lokakash, Yogas of mind-speech-body are related to
Gati and Ayu (karmas) of Jiva. The himsa of conscious-non conscious effect
pudgala only, the enjoyments of sensory subjects also occurs under the
influence of fruition of karmas. Therefore Varganas, Yogas, Himsa and
enjoyments, all these four are dependent upon the existence of pudgala and not
that of soul, hence they are not cause for Karma bondage to the Jiva. The
raga-dwesha-moha make jiva forget his own nature hence impure Upayoga only is
the internal reason for the tradition of bondage. In the Samyaktva Bhava
raga-dwesha-moha are non existent hence Samyak Gyani is always said to be free
of bondage.
Even when Gyanis are bondage free, even
then they carry out purushartha
6. Taking
care of own nature and attachment towards enjoyments, these two things do not
go together in Jain Dharma, hence even though Samyak Gyani is said to be free
of bondage due to Varganas, Yogas, Himsa and enjoyments, even then he has been
directed to do Purushartha by Jinaraj. They carry out Purushartha in accordance
with their capability but do not desire results of the same. They always are
compassionate in the heart and are not
cruel. The Pramad (carelessness) and lack of Purushartha is committed in
Mithyatva state only where Jiva is deluded by influence of Moha. In Samyaktva
Bhava there is no lack of Purushartha.
Dominance of Fruition
7. In
accordance with the fruition of karmas the Jiva acts accordingly. The fruition
of karmas is quite strong which tramples the capabilities of Jiva and makes him
follow the dictates of its fruition.
Allegory on dominance of fruition
8. Just as
an elephant trapped in a pit of mud cannot become free in spite of several
efforts, just as a fish caught in the iron bait suffers and cannot get
released, just as a person suffering with high temperature and brain fever cannot independently carry
out his own work, in the same way the Samyak Gyani Jiva know all but on account
of being trapped in the clutches of previously accrued karmas, they are
helpless i.e. cannot adopt Vrita Sanyam etc.
In the Moksha Marg the Agyani jivas
are without purushartha while gyanis are with purushartha
9. The Jivas
who keep sleeping in the stupor of Mithyatva, they are effortless and careless
in the Moksha Marga and those scholars who have awakened opening the eyes of
knowledge , they carry out purushartha of Moksha Marga abandoning Pramad
(carelessness).
Allegory on manifestations of Gyani
and Agyani
10. Just as
a irrational person wears glass on the forehead and jewels in the feet without
understanding the value of jewel and glass, in the same way the Mithyatvi jiva
remains engrossed in non-tattva and accepts non-tattva only without knowing
right and wrong. In the world the diamond can be examined by jewellers only,
the truth and falsehood is recognised by eyes of knowledge only. Hence the one
who stays under specific conditions recognises them fairly well and according
to one’s nature he manifests accordingly. Therefore Mithyadrishti jiva believes
Mithyatva only to be acceptable and follows it while Samyaktvi jiva accepts
samyaktva only and follows that only.
Meaning: The jeweller accepts jewel only
after examining it and does not value glass knowing it to be glass only. But
foolish people believe glass to be diamond and diamond to be glass and
therefore they value glass and ignore diamond. In the same way the attitudes of
Samyaktvi and Mithyatvi jivas are different. The Mithyadrishti jiva has faith
in non-tattva only and Samyaktvi jiva accepts real nature of a thing.
As you sow so you reap
11. Those
who being irrational enhance the tradition of karma bondage they are agyani and
careless while those who make efforts for attainment of Moksha, they are
purusharthi.
So long as Gyan is there, detachment
is there
12. So long
as the thoughts of jiva are immersed in the pure thing, till then he remains
totally detached from enjoyments and when he is engaged in enjoyments then the
knowledge is not fructifying since the desire of enjoyments is of the form of
ignorance. From this it is clear that the jiva who remains immersed in
enjoyments he is Mithya Drishti and the one who is detached from enjoyments, he
is Samyak Drishti. Knowing thus, being detached from enjoyments, practice for
Moksha! If the mind is pure then taking bath even in a water vessel alone is
equivalent to taking bath in river Ganges. If the mind is corrupted on account
of Mithyatva, passions, sensory subjects then the soul cannot be purified by
taking bath even in crores of Ganges form Tirthas.
Four Purusharthas
13. There
are four divisions of Purushartha namely dharma, artha, kaam, moksha. The
irrational jivas follow it according to their own desires and Samyak Drishti
gyani jivas follow it correctly and in
proper form.
The thoughts of Gyani and Agyani
pertaining to four purusharthas
14. The
Agyani people call family traditions- bathing, cooking etc. to be dharma and
Pandit people call the nature of a thing to be dharma. The ignorant people call
silver-gold which are like mound of mud as dravya while gyani people call
observation of tattva as dravya. Agyani
people call the sensory enjoyments of male-female as kaam while gyani people call
the detachment of soul to be kaam. Agyani people call swarga as Moksha while
Gyani people call destruction of karma bondage as Moksha.
All the four purusharthas exist in
the soul
15. Knowing
the real nature of a thing is establishment of dharma-purushartha. Knowing the
six dravyas differently is practice of artha-purushartha. Acceptance of
detachment is practice of kaam-purushartha. Revelation of purity of nature of
soul is establishment of Moksha-purushartha. These four purusharthas of
dharma-artha-kaam-moksha are always viewed by Samyak Drishti jiva within their
heart by inner vision while Mithya Drishti jivas under the influence of
Mithyatva, in spite of having all the materials and tools for all the four
purusharthas with himself, does not see them and searches for them externally
everywhere.
True nature of substance and thoughts
of ignorant
16. For all
the Jivas of three loks and three periods of time, the previously accrued
karmas give results upon fruition. Some attain long Ayu, some die in small age,
some feel unhappy, some are happy and some live in ordinary state. On account
of this the Mithya Drishti jiva starts believing that I saved him, I killed
him, I made him happy, I made him unhappy. The obscuration of ignorance with spirit of oneness only is
Mithya Bhava which is cause for karma bondage.
Further
17. So long
as the worldly jivas are there in the birth-death form world, till then they
are helpless- no one is their protector. Whatever karmas they have bonded in
the past, upon their fruition, they assume the same state. In spite of this
they say that I protect him, I kill him, etc. based upon their imagination and
being restless with this spirit of oneness they keep wandering and destroy the
capability of their own souls.
The natures of best, medium, lowest
and worst jivas
18. The
nature of best people internally and externally is soft like raisins. The
nature of medium people is externally hard
and internally soft like coconut. The nature of lowest people is
externally soft and internally hard like berries. The worst people have internal and external nature completely hard
like betel nut.
Nature of best people
19. The one
who treats gold like mud, government position as insignificant, friendship of
people like death, praise like abuse, activities of yoga like poison, miracles
of mantra etc. like misery, worldly growth like tragedy, glow of body like
ashes, worldly riches like nuisances, residing in house like tip of arrow,
activities of family like death, worldly shame like dribble, fame like filth of nose, fruition of
destiny like excreta, he is Uttam ( best
person. Pandit Banarasi dasji offers
salutations to him.
The essence
is that the Gyani people treat the worldly benefits as calamities only.
Nature of Medium people
20. Just as
some Thug gives another gentleman some drug due to which that person becomes
slave to the thugs and follow the dictates of the thug. Even when the effect of
drug has subsided and he gains his senses, even then knowing the thugs to be
bad people, being subordinate to them he suffers different miseries. In the
same way since eternal times, the Mithya Drishti jiva has been roaming in the
world without getting peace. When the flame of knowledge is lit, even then in
spite of having sense of detachment internally, due to strong fruition of
karmas he does not attain peace. Such is the Madhyam (medium) person.
Nature of lowest people
21. Just as
for a poor person even a counterfeit coin appears pleasant like a great
treasure, for an owl the evening appears pleasant like morning, for a dog the
vomit is pleasant like curd, for a crow the fruit of Neem is pleasant like
grape, for the child the worldly tales are pleasant like shastras, for the
violent person violence only is dharma, in the same way for the foolish person
bondage of punya only is pleasant like Moksha. Such is the nature of the Adham
(lowest) person.
Nature of the worst of the worst
people
22. Just as
dog gets angry upon sighting an elephant and barks at him, the poor person gets
angry upon sighting a rich person, thief gets angry upon sighting a person
keeping awake, Mithya Drishti gets angry upon listening to right shastra, crow
gets angry upon sighting a swan, proud person gets angry sighting a great
person, a bad poet gets angry in mind upon sighting a good poet; in the same
way upon seeing a good person the Adhamadham (worst) person gets angry.
Further
23. The
Adhamadham (worst) person calls a simple person as foolish, the one who is
smart in talking as stubborn, humble as dependent upon money, compassionate as
weak, sanyami (with restraints) as miser, sweet talker as poor, dharmatma as
hypocrite, contented as ill-fated. In other
words wherever he sees good qualities he blames them. The heart of the
adhamadham (worst) people is corrupted like this only.
Description of the spirit of ego of
Mithya Drishti jivas
24. I tell
you, I managed to do this this deed which others could not have done. Now also
I will do as I say. The Mithya Drishti jiva is with such adverse bhavas of
pride form.
Further
25. The
bhava of pride is Mithyatva. The jiva who has such bhavas is Mithyatvi. The
Mithyatvi wanders in the world with miseries and cries in different ways.
The ignorant people do not get
detached from sensory subjects
26. Just as
water in the hand bowl keeps reducing gradually, in the same way the sun rises
and sets and life gets reducing daily. Just as wood is cut by drawing a saw
upon it, in the same way kaal makes the body weaker each moment. Even then the
agyani jiva does not search for Moksha Marga and carried the weight of
ignorance for worldly benefits. He is affectionate towards body etc. other
substances and has spirit of oneness with yogas of mind-speech-body. He does
not get detached from the worldly sensory pleasures at all.
Allegory of Mirage and Blind for the
ignorance of Agyani Jiva
27. Just as
in summer under the strong heat of the sun, thirsty deer being restless runs unnecessarily
towards the mirage, in the same way the worldly jivas imagining false benefits
in delusions dance in the world. Just as a blind person keeps interweaving the
rope in the front and behind him a calf keeps eating it then his efforts are a
waste. In the same way the foolish jiva carries out Shubha ashubha activities
and engaging in happiness with fruition
of Shubha deeds and unhappiness with fruition of ashubha deeds, he spends all
his life without any benefit.
Allegory in the context of agyani
jiva not getting rid of the bondage
28. Just as
a dove gets caught in the thread used for flying kites and in spite of all his
efforts he cannot get free from it and dies ultimately. In the same way the
worldly jiva is caught in the web of karma bondage since eternal times. He has
never followed the right path and imagining the sensual enjoyments as a means
for happiness, whose fruition is really miseries, he engages in them just as
someone licks the sword coated with honey. ( which results in some enjoyments
but in the process the tongue is cut) The agyani jiva thus calls all other
substances to be his own at all times without looking at his own knowledge etc.
form riches. In the spirit of oneness with other dravyas the benefit of soul
gets destroyed just as milk gets split with a drop of lemon.
Allegory upon the spirit of oneness
of agyani jiva
29. The
Agyani jiva is unaware of his own nature. His own nature is obscured by
fruition of karmas just as a glass is covered with colour. His pure knowledge
is being obscured just as moon gets hidden behind the clouds. With the
obscuration of his eyes of knowledge, he does not follow the teachings of the
right guru; foolishly like a pauper he wanders carelessly (spends his valuable
time). The nose is nothing but a mass of flesh which has three parts, as if
someone has engraved figure of three on the body. He calls it nose ( prestige).
For the sake of this nose ( prestige) he engages in wars, ties sword in the
waist and adopts deceptions in the mind.
Allegory upon the lust for sensual
subjects of the agyani
30. Just as
a hungry dog chews on bone and its sharp corner pierces the mouth. In the
process the flesh of his own check,
pallet, tongue and jaws gets split and blood oozes out. Thus bleeding he tastes
his own blood and enjoys it immensely. In the same way the Agyani jiva lusting
for sensual pleasures imagines benefits in troubles and sufferings undertaken
for their sake. In the sexual act the own strength is lost and it is nothing
but a mine of urine and excreta, even then without aversion he remains engaged
in raga-dwesha.
Those who are Moha free are Sadhus
31. In
reality soul is different from karmas but on account of Moha, forgetting own
nature he is being Mithya Drishti. With sense of oneness with body etc. he
contemplates differently. The Jiva who discards the oneness with other
substances and gets immersed in own soul nature, he is Sadhu.
Samyak Drishti Jivas remain
stationary in nature of own soul
32. It has
been told by Jinaraj that the Adhyavasaya ( deluded) bhavas of the jivas which
are having numbers equal to the Pradesh of Lokakash, are from aspect of
Vyavahara naya. The Jiva for whom the Mithyatva is destroyed and Samyak darshan
has been realised, he abandons Vyavahara and immerses into Nishchaya. Attaining
experience of the soul free of vikalpas and hindrances he engages in Darshan
Gyan Charitra form Moksha Marga. Remaining stationary in supreme contemplation
he attains Nirvana and cannot be stopped by Karmas.
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