Question of disciple
33. The
disciple, bowing his forehead asks that O Guruji! You have described all the
manifestations of Moha karma as cause for bondage, which is always different
from the pure consciousness form bhavas. Now tell us what is the main reason
for bondage? Whether Bandh is natural dharma of Jiva or whether Pudgala dravya
is nimitta for the same? Shri Guru says, O Bhavya! Listen.
Solution to the doubt of disciple
34. If
behind a pure and transparent sapphire stone different kinds of coloured things
are kept then it starts appearing different coloured accordingly. If the actual
nature of substance is contemplated upon then it is known to be transparent
only. In the same way, with the nimitta of oneness towards pudgala in Jiva
dravya, the delusion of Moha form wine is generated. However if nature is
considered from aspect of differentiating knowledge then it appears to be abode
of pure consciousness of the form of peace and bliss.
Further
35. Just as
on earth, although the flow of river has single form, even then there are
several states of the water. Where water strikes rock, the flow turns
accordingly. Where mounds of sand are encountered, there frothing occurs. Where
drafts of wind are experienced, there waves are generated. Where the grounds
are slanted there whirlpool is created. In the same way in the same soul with
the conjunction of different kinds of pudgalas, different kinds of vibhava (non
natural) manifestations occur.
Distinctiveness of corporeal and
consciousness
36. The
characteristics of soul is consciousness and the characteristics of body etc.
are corporeal hence abandoning oneness with body etc. it is proper to embrace
pure consciousness.
Pure manifestation of the soul
37. The one
who engages in all the worldly activities, who is seer-knower of the world,
which is equivalent to the size of the body but is separate from the body, is
the soul. Since body is insentient and this is conscious, that soul in spite of being
within body is different from the body. It remains covered and cannot be seen
by all. Gyani people recognise it by means of characteristics, it cannot be
known by the senses.
State of the body
38. The body
is corporeal. It is like a mortuary only. Constituted of seed and sperm, it is
field of urine and excreta, bundle of diseases obscuring the nature of soul,
convention of miseries which is different from
contemplation of soul. O Jiva! This body damages the happiness, even then
it appears pleasant to you. Ultimately it would leave you, therefore why don’t
you give up its attachment first?
Further
39. Shri
Guru preaches that O Jiva! The body is like a mine of mud which is full of
blemishes and miseries, hindering the bliss of Moksha.
Further
40. This
body is like a fort of sand or a temple in cremation ground which is dark like
a cave within a mountain. Externally it appears bright by means of clothes and
ornaments, but is poisonous like flower of Oleander which is full of harmful qualities, extremely
bad, useless like a blind eye, is a conglomeration of deception and idol of filth.
With its company and affection our wisdom has been become like a plodder due to
which one has to keep wandering in the world.
Further
41. In this
body at several places wells of blood and clusters of hair are there. It is
comprised of bones like residence of witches. With least of jolt it tears like
a paper bag or a sheet of old cloth. It indicates its unstable nature but
foolish people shower affection upon it. It is destructive of happiness and
mine of miseries. Under its affection and company our wisdom has become like a
plodder who keeps wandering in the world.
The state of worldly jivas is like
that of a plodder
42. The
condition of worldly jivas is like that of plodder, which is as follows: The
eyes are covered to obscure vision, due to lack of space he is in constricted
space, due to fear of beating with hunter he does not worry about the misery of
the body, running only is his vocation, on the shoulders he is carrying plough,
every moment he is getting beating with stick hence the mind is fearful, with
hunger-thirst and from cruel people he suffers miseries, he does not find solace
even for a moment and being dependent he continues to keep wandering.
State of worldly jivas
43. The
worldly jivas adopting the bodies of human etc. are wandering which is
momentary like lamp in cremation ground and mound of sand. With clothes,
ornaments they appear nice but within moments they appear soiled like evening
sky. They are burning with fire of moha even then they are immersed in
affection towards delusion and like a drop of dew on grass they disappear
within moments. They do not have realisation of own nature and are deluded.
Like the rats afflicted with plague they keep dancing and dying soon.
Preachment for eliminating moha from
wealth and money
44. O
worldly jivas! The one which you call as your wealth, that is discarded by
Sadhus like filth from nose which is thrown
and not accepted again. The wealth which you tell that you have earned with
great punya, is only glory for one and a half day and later would drop you in
hells i.e. it is pap form. You notice the pleasures pleasing to the eyes due to
which you are surrounded by relatives like flies over sweets. It is a wonder
that worldly jivas do not get detached from the world in spite of it . If you ask
the truth then world is full of asata only and even for a moment there is no
sata.
Preachment for eliminating Moha from
worldly people
45. O
Bhavya! You do not have any relation with these worldly jivas and this world.
In your pure gyan the entire world is reflected and that is your kingdom.
In the body all the effects of the
three worlds are implicit
46. All the
three loks are present in this human body. All the three types of
manifestations are existent within this body. In this only the misery form fire
generated by the fruition of karmas is there and in this only rain shower of
pleasure of the form of soul meditation is there. Soul is the karta of karma
and this only is his kriya. Here only is wealth of knowledge, in this only the
conjunction or separation of karmas is there. Here only the rise and fall of good and bad qualities is there and in this body only
all enjoyments are there present in concealed form. However in whose heart the
Samyak Gyan is present, he only is aware of all these enjoyments i.e. Samyak
Drishti only can experience the real bliss.
Preachment of knowing the glory of
soul
47. Shri
Guru calls and tell that O Bhavya! You do not recognise your own nature. Search
for characteristics of consciousness within your own heart which is inside your
own self. It is never concealed from the self. You are pure independent and
extremely corruption free. The illusion does not have entry within your own
soul’s domain. Your own nature is free of webs of delusion and doubts which you
do not recognise.
Recognition of nature of soul is
through gyan only
48. Some
have become Babaji in the search of soul i.e. the god, some keep going for
pilgrimages, some worship idols, some mount the sedan chair for climbing
mountains, some say that the god is in the sky and some others say that he is
in the patal (nether land). But our prabhu is not in far lands- he is within
ourselves which can be experienced by ourselves very well.
Further
49. Shri
Guru says that those Samyak Drishti who being totally detached, concentrating
upon the mind, experience the soul , they only attain the nature of soul.
Fickleness of mind
50. This
mind becomes Pandit within moments and in moments it gets corrupted with
delusion. In moments it becomes pathetic for sensual subjects, within moments
it becomes like Indra with pride. In
moments it runs hither-thither and in moments it adopts different disguises.
Just as by churning curd the sound of
butter milk getting generated is heard, in the same way the racket is created.
Like the platter of dancer, the chain of Noria, whirlpool of stream of river
and like wheel of potter it keeps rotating. How can the mind of person
wandering in this manner be stationary
which is fickle by nature and twisted eternally.
Effect of Gyan upon the fickleness of
mind
51. This
mind has always been wandering for attainment of happiness but nowhere it found
the real happiness. In contravention of bliss of own experience it has been sinking
in the well of miseries. Being detrimental to dharma, in the company of
adharma, highly rebellious, it has been careless like a delirious patient.
Wealth etc. it accepts with great
urgency and is affectionate towards body. Under delusion it is forgetful like
the rabbit walking in hunter’s trap. This mind is fickle like the cloth of a
flag. With the acquisition of knowledge it enters the path of Moksha Marga.
Efforts for stabilizing the mind
52. The mind
which remains engaged in sensory subjects and passions, it continues to be
fickle. The mind which is engaged in contemplation of nature of soul, it
becomes stationary.
Further
53.
Therefore diverting the tendency of mind away from sensory subjects and
passions, direct it towards pure soul experience and make it stationary.
Preachment for experiencing the soul
54. The soul
is beyond senses, non-corporeal, shapeless, permanent, beyond birth-death, self
supported, gyani, corruption free and indivisible. It occupies different bodies
but it does not become part of any of the bodies. It is a mass of consciousness
only, occupying the Pradesh of consciousness only. When this soul engages in
moha towards body etc. it turns Mohi
(deluded) and when it engages in raga towards other substances then
it becomes of their form. In reality it is neither of the form of body, nor
that of other substances. It is purely detached and free of karma bondage. O mind!
Such consciousness form bliss is near you in this body, contemplate upon it,
other than that all other activities are useless.
Procedure for experiencing the soul
55. With
differentiating knowledge, firstly the coarse body should be treated as
different from soul. In this coarse body Taijas, Karmana form fine bodies are
there which should be known as different. Next the raga-dwesha generated by
fruition of eight types of karmas should be separated and even the
differentiating knowledge should be known as different. In this differentiating
knowledge, the indivisible soul is existent, realising this by means of Shruta
Gyan Praman or Naya Nikshepa etc., that only should be contemplated upon and
become immersed in the same. This is the regular path for attainment of Moksha
state.
Experience of soul does not result in
karma bondage
56. In the
world the Samyak Drishti jiva knows the nature of soul as described above and
does not treat the raga-dwesha etc. to be his own nature. Therefore he is not
karta of karma bondage.
Activities of one having differentiating
knowledge
57. The
Gyani Jiva with assistance of differentiating knowledge, knows the pudgala
karmas as different and nature of soul to be different. The root cause for
pudgala karmas are raga-dwesha-moha etc. form vibhava bhavas, for destroying
them he practices the pure experience. As described in 54th verse,
preventing bondage process which is other’s nature and different from the
nature of soul, he attains his own knowledge nature by himself within the self.
In this manner by always practicing Moksha Marga he becomes free of bondage and
attaining Keval Gyan he becomes knower of the Lokalok.
Valour of one having differentiating
knowledge
58. Just as
some agyani but highly powerful person
uproots a tree by his immense strength, in the same way the person with the
power of differentiating knowledge become light by eliminating dravya karma and
bhava karma. By this means the darkness of moha is destroyed and flame of keval
gyan is lit which is brighter than the sun. Then infinite power is revealed
which cannot be obscured by karmas and no karmas, and he traverses straight to
Moksha and cannot be prevented by anyone.
Summary of Chapter VIII
Although in
abode of Siddhas there are infinite karmana varganas, even then Siddha Bhagwan
do not accrue karma bondage. Arihant Bhagwan in spite of being
accompanied with yoga remain bandh free , inadvertent himsa without pramad does
not result in bandh for Munis, Samyak Drsithi jivas in spite of being Asanyami
are free of bandh. This indicates clearly that karmana varganas, yoga, himsa
and asanyam do not cause bandh, only Shubha- ashubha ashuddhopayoga only is
cause for bandh. The Ashuddha Upayoga is raga-dwesha-moha form and the lack of
raga-dwesha-moha is samyak darshan. Hence for eliminating bandh, samyak darshan
should be practiced and it is not right to be careless about it. This is so
since Samyak Darshan only is provider of all the four purusharthas of
dharma-artha-kaam-moksha. This Samyak Darshan is without wrong beliefs such as
I did this, this is mine, I will do as I desire, such Mithya Bhavas are not
existent in Samyak Darshan . In this bhavas of detachment with body, wealth,
family and sensory enjoyments are present and the fickle mind gets rest. After
awakening of Samyak Darshan, there is no involvement in Vyavahara and
Nirvikalpa and nature of blemish free soul substance is the subject of
contemplation which is subject of
Nishchaya naya. Under influence of Mithyatva, the worldly soul who has been plodding
since eternal times transmigrating in this world, he now gets unprecedented
relief. Samyak Gyanis view their Ishwara within themselves and with the
elimination of causes of bandh they attain Parameshwara state.
Chapter IX – Moksha Dwar
Declaration
1. The
chapter on Bandh, which is cause for miseries and blemishes, is completed. Now chapter on Moksha, which is
abode of bliss, is described briefly.
Invocation
2. With the
sickle of differentiating knowledge the Gyani Jiva separates soul
manifestations and karma manifestations and knows them differently. With the
practice of soul experience and adaptation of jewel trio he empties the hoards
of gyanavarana etc. karmas and raga-dwesha etc. form vibhava bhavas. In this
manner he runs after Moksha. When the Keval Gyan comes near him then attaining
total gyan he becomes Paramatma and the wandering of the world is stopped and
nothing further needs to be done. Pandit Banarasi Dasji offers salutations to
such Trilokinath (master of the three loks).
Samyak Gyan results in attainment of
soul
3. Some Jain
follower knowledgeable of the Jain shastras, very carefully inserted
rationality form sharp chisel within his own heart which upon entry separated
own nature from no karma, dravya karma, bhava karma. There that knower observed
the two streams of ignorance and knowledge, whereupon he relinquished ignorance.
This he carried out within one samay.
Further
4. Just as
chisel of iron divides wood etc. substances into two parts, in the same way the
conscious, non conscious are separated by differentiating knowledge.
Greatness of Subuddhi (right
intelligence)
5. The right
intelligence adopts dharma form fruits, prevents karma form impurities, puts
the three powers of mind-speech-body on
the path of Moksha Marga, without tasting with tongue it consumes food of pure
gyan, observes own infinite gyan form wealth within the heart form mirror,
discloses the nature of soul which is the topic of importance, destroys the
town of the form of Mithyatva, follows the voice of right Guru, brings
stability to mind, remains beneficial to the world, offers obeisance to the
master of three loks with respect, generates desire for salvation; such is the
nature of right intelligence.
Importance of Samyak Gyani
6. The
knower of differentiating knowledge is like a king. He takes care of his
manifestations for protection of own country of the form of soul and recognises
his own kingdom of the form of soul existence. He is expert in controlling the
army of the form of Prasham (spiritual calmness), Samveg (mental agitation) and
Anukampa (compassion). He is well versed like king in the arts of enticement,
inducement, punishment, divergence etc. He adopts different shades like tapa,
samiti, gupti, parishah jaya, dharma, anupreksha etc. He is quite brave to
overcome the karma form enemies. The deception is like iron which he grinds
away like a file. The shackles of karma are like grass which he uproots like a
farmer. Protects from the miseries of
karma bondage. Is affectionate towards right knowledge form sweetheart.
Discontinues relationship with female servant of the form of ignorance. He is
like a gold smith who accepts soul substance form silver and discarding other
substance form dust. He treats the substances in accordance with their
valuation i.e. he treats useless as discardable while useful as venerable- such
practitioner of great techniques is the one with right knowledge.
Gyani Jiva only is Chakravarthy
7. Gyani
Jiva is like a Chakravarthy – since Chakravarthy rules/conquers the six divisions form earth,
gyani also rules six types of dravyas; Chakravarthy destroys mass of enemies,
gyani destroys the manifestations of vibhava kind; Chakravarthy has nine types
of riches, gyani practices nine types of bhaktis; Chakravarthy has fourteen
jewels, Gyanis also have fourteen jewels of the form of divisions of samyak
darshan-gyan-charitra; at the time of departure of Chakravarthy for conquering
the world, the main queen decorates the floor with powder of vajra-ratna
pulverized by fingers, the main queen of gyani jivas of the form of
intelligence also pulverizes the great moha form vajra into powder form as good
omen for departure towards Moksha; Chakravarthy has four divisions army of the
form of elephants, horses, chariots and foot soldiers, the gyani jivas also
have pratyaksha (direct), paroksha (indirect), Praman, naya and Nikshepa. The
extraordinary thing is that Chakravarthy has body while the gyani jivas are
detached from the body hence they are bodiless- therefore the valour of gyani
jivas is equivalent to that of Chakravarthy.
Names of nine types of Bhaktis
(worships)
8. The nine
types of Bhaktis carried out by the gyani jivas are Shravan ( listening),
keertan ( prayer), chintavan ( contemplation), sevan ( practice), vandan (
obeisance), dhyan (meditation), laghuta ( humility), samata ( equanimity),
ekata ( oneness).
Contemplation of Gyani Jivas
9. The Jivas
with experience of soul say that in their experience the webs of karmas having
different characteristics than nature of soul is different from their
experience. They know themselves by themselves, by means of themselves within
themselves. The three qualities form stream of the generation, destruction and
permanence of dravya that flows within
myself, these are of the form of vikalpa from aspect of vyavahara naya and are
totally different from myself. I am subject of nishchaya naya as pure and holder of eternal consciousness, this capability of mine is
always the same and does not reduce or increase.
Form of Consciousness characteristics
of soul
10. The
consciousness form substance is one form only, however the darshan quality is
called as Nirakar (shapeless) consciousness and gyan quality is called sakar (
with shape) consciousness. These two are general and specific forms of same consciousness.
Both are part of same dravya. Followers of Vaisheshik etc. do not accept soul
to have consciousness quality. To them the Jain followers say that by believing
absence of consciousness three types of flaws are generated. Firstly the
characteristics is destroyed, second with destruction of characteristics the
existence also gets destroyed. Thirdly with destruction of existence the
original substance also gets destroyed. Therefore for knowing the nature of
jiva dravya the consciousness is the only means.
11. The
characteristics of soul is consciousness, and soul has existence. Without the
dharma of existence the soul substance cannot be established. The substance is
equivalent to its existence hence from aspect of dravya all the three are not
different but one only.
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