Alochana (self criticism) by Gyani
90. Gyani
jiva tells his own story to himself that
in Mithyatva state I indulged in several forms of pap.
Further
91. In our
heart great Moha generated delusion was present hence we did not show
compassion towards jivas. We indulged in pap ourselves and preached others to
do pap and endorsed others carrying out pap. Accepting the ownership of
activities of mind-speech-body, indulged in karma bondage and wandering in the
webs of delusion we were called as Papi. But with fruition of gyan, our state
changed just as with the rising of sun the illumination spreads and darkness
vanishes.
With the awakening of Gyan , the
Agyan state gets eliminated
92. With the
rising of sun form gyan, the gyani contemplates that his own nature is
compassionate and pure. Death does not have access to him and he wins over the
karma manifestations. He is fearless of Yoga community, his own glory is beyond
description, the nuisances of the world are moha generated while I myself iam
devoid of birth-death i.e. the world. The Shubha-ashubha activities are like a
blind well. Who indulged in pap? Who carries out pap? Who will carry out pap?
All such thoughts of activities are seen as Mithya to the gyani like a dream.
The activities of karma are Mithya
(delusive)
93-95. I did
this, now I will do this way, this is my deed, all such Mithya bhavas reside in
mind-speech-body.(94). Mind-speech-body are karma generated, the karma
manifestations are corporeal, the dravya karmas are mass of pudgala and bhava
karmas are waves of agyan. (95). The nature of karma is opposite to that of
soul, hence who gets karma done? Who carries out karma? All these talks are
Mithya.
Negation of Kriya(activity) in Moksha
Marg
96. The
Kriya is detrimental to the soul and does not provide salvation. Therefore the
kriya is counted in the lineage of bondage. This is drenched in great misery.
Condemnation of Kriya
97. On the
grounds of kriya, the Moha Maharaja resides, kriya is town of the demon of the
form of agyan bhava. Kriya is idol of
karma and body etc. pudgalas, kriya is explicit dagger wrapped with deceit form
sweets, in the entrapment by kriya the soul is trapped , the obscuration of
kriya hides the illumination of gyan form sun. Shri Guru says that with kriya
jiva becomes karta of karma. If observed from aspect of Nishchaya then kriya is
always painful.
Consideration of Gyanis
98-99.
Firstly fruition of false Moha was spreading due to which my chetna was being
blemished in conjunction with karmas. Now with the fruition of gyan we have
realised that soul is always different from the manifestation of others. (99).
Our nature is consciousness, eternal, without karmas, pure, indestructible,
independent, nirvikalpa and blissful like Siddhas.
Further
100. I am
always separate from karmas, my consciousness substance is illuminator of the
world, raga-dweshas are not mine, my nature is within myself only.
101. Samyak
Drishti jivas contemplate their nature that I am always free of
raga-dwesha-moha, all the worldly activities I indulge in without desire, the
taste of senses appears pungent to me, I have conquered the Moha form great
warrior by experiencing the pure soul in the world, now Moksha is quite close
to me, now let my infinite future period be spent in the same manner.
102-103.
Gyani jivas contemplate that I am always immersed in the taste of gyan and
never fail to experience the pure soul experience. (103). The previously
accrued karmas are like poisonous tree which fructify in the form of fruits and
flowers. I do not enjoy them, hence they will get destroyed on their own.
Glory of detachment
104-105. The
gyani jiva who does not enjoy the previously accrued fruits of Shubha ashubha
karmas with desire and always remain intoxicated in pure soul substance, he
very soon attains Moksha state being free of karma manifestations and in future
enjoys bliss of supreme gyan for eternal times.
Sequence of growth of Gyani
106. The one
who does not enjoy the poisonous fruits of the poisonous tree of the form of
karmas accrued earlier, i.e. does not have affection towards Shubha fruition
and dislike towards ashubha fruition, who manifests in restraining the yogas of
mind-speech-body, renounces all vikalpas generated by possessions preventing raga-dwesha without feeling of
oneness, with practice of experience of pure soul enacts the drama of
salvation, that Gyani following the path described above realising complete
nature attains Keval Gyan and remains entrenched in supreme bliss beyond
senses.
Salutations to shuddha soul substance
107. Soul is
fearless, blissful, supreme, knowledge form and without divisions. In the
illumination of its knowledge all the three worlds are illuminated. The touch,
taste, smell, colour are qualities of pudgala and its glory is described as
distinct from them. Its characteristics are different from body, free of
possessions, different from the yogas of mind-speech-body. It is knowledge form
consciousness mass. I offer salutations bowing my forehead believing him to be indestructible
god.
The form of shuddha soul substance
i.e. Paramatma
108. Earlier
i.e. in worldly state, whichever was the indivisible form of soul from aspect
of Nishchaya naya, that has been revealed now, who would describe that
Paramatma as divisible form now? Surely no one. The one which is seen to be
free of karmas and accompanied with happiness and peace, which has attained own
state i.e. the Moksha, he shall never again revert back to birth-death form
world. He shall never again relinquishing own nature, indulging in raga-dwesha,
attain other substances i.e. body etc.
Since the pure complete gyan which has now been revealed at present
shall remain so for infinite period.
Further
109. After
getting opportunity, since when the soul renouncing vibhava form manifestations
has accepted own nature, since then whatever was venerable i.e. adoptable, all
those have been adopted and whatever was discardable, has been abandoned. Now
nothing is left for acceptance and renunciation. Now new task has remained which needs to be
done. Possessions are discarded, body has been relinquished, activities of
speech have been abandoned, vikalpas of mind have been renounced, knowledge
generated by senses has been discarded and soul has been purified.
Dravya Ling is not root cause of
salvation
110-111.
Soul is pure knowledge form and pure knowledge does not have body, nor any
shape – attire is there, hence Dravya Ling is not means for Moksha. (111).
External attire is different, arts & crafts are different, speech –
intellect is different, eight types of great powers are different, eight types
of capabilities are different, these are not knowledge.
Gyan is not present anywhere other
than soul
112. There
is no gyan in attire, roaming in the form of Mahant (monk) does not have
knowledge, mantra-yantra-tantra do not
have gyan, shastra does not have gyan, expertise in poetry does not have gyan,
oratory does not have gyan, since words are corporeal , hence gyan having
consciousness characteristics is different from
attire, greatness, poetry, shastra, mantra-tantra, oratory etc. Gyan is in gyan only and not elsewhere. In
whose heart gyan has been generated, that soul only is the root cause of gyan.
Without gyan those who adopt attires
are beggars of sensory subjects
113. The one
who cheats people by adopting attires, he is thug of dharma. The one who is
great in worldly manners is called great. The one having capability to practice
mantra-tantra is called magician. The one expert in poetry is called poet. The
one who is smart in talking is called orator. All these cheater jivas are
beggars of sensory subjects. They keep begging for fulfilment of sensory
desires, they do not have even an iota of renunciation. One should feel
sympathetic on seeing them.
The nature of experience
114-115.
Although compassion bhava is real constituent of gyan, even then the
manifestation of experience is nirvikalpa. (115). The one who practices moksha
marga remaining stationary in nature of soul with oneness of samyak darshan-
gyan- charitra, that one with differentiating knowledge is having experience.
The result of soul experience
116. Those
who relinquish the webs of vikalpas by remaining firm in samyak
darshan-gyan-chairtra and all his
manifestations do not even touch the external substances. Those who contemplate
and practice with spirit of soul purity and enjoys pure soul , or in other
words remaining firm in pure soul who generates nectar of blissful soul, he
does not count the bodily miseries, and clearly he weakens the existence of
eight karmas and attains their nirjara and destruction. That Nirvikalpa gyani
in short time, leaving birth-death form world attains supreme abode i.e Moksha.
Preachment for experiencing soul
117. Without
getting lost in vikalpas of different qualities and paryayas of the soul, drink
the nectar of nirvikalpa soul experience. Get immersed in your own nature and
abandoning oneness with body accept own soul.
Further
118. Relinquishing
vibhava manifestations of the form of raga-dwesha etc. get immersed in pure
soul state, this alone is means for Moksha, there is no other path.
Without soul experience, in spite
of external conduct jiva is avrati
(without vows)
119. Several
Mithya Drishti jivas adopting jina ling keep engaged in Shubha practices and
say that they are Sadhus. Those fools are adverse to incomparable, indivisible,
blemish free, indestructible, always illuminated gyan bhava. Although they also
study Siddhant, engage in blemish free
food-movements and practice Vritas (vows), even they are not Vrati ( non
practitioner of vows). They call themselves claimant for Moksha Marg, but those
devils are adverse to Moksha Marg and have kumati.
Further
120. Just as
an innocent person recognise the rice but cannot differentiate with the husk,
in the same way agyani engaged in external practices does not differentiate
between bondage and Moksha.
Further
121-123.
Those simple people who are engaged in Vyavahara and spirit of oneness with the
paryaya only, for them the external rituals only are the support. (121). Those
who are agyani and have vision of external affairs only, they adopt external
conduct only, and believe it to be Moksha Marga being happy in the mind. (122).
If some Samyak Drishti Jiva discusses regarding pure soul experience with those
Mithya Drishti jivas then they reply after listening that this is not the
Moksha Marg. (123)
There is difference between the
manifestations of Gyanis and Agyanis
124. In
whose heart there is oneness with the body, they adopting attire of Muni
believe external conduct only to be true. Those are karta of bondage being
blind of heart, they do not understand the reality of soul substance. In the
heart of those Samyak Drishti jivas where the rays of Samyak gyan have been
lit, they do not believe the external activities and attire to be their own
nature. Those jiva traversing on the path of Moksha Marg destroy the worldly
life stay.
Essence of Samaysar
125. Shri
Guru says that the spread of Jina Vani is enormous and unlimited, to what
extent can he describe? Speaking too much is not desirable to him, hence being silent
only is right, since words should be spoken only to the extent wherein the
objective is served. With meaningless talks different kinds of vikalpas take
shape, hence that much only should be spoken which is meaningful. Just practice
experience of pure paramatma only, that alone is Moksha Marg and that only is
reality.
Further
126. Experience
of pure soul only is Samyak Darshan- Gyan-Charitra, rest are all external pageantry.
The form of pure soul worthy of
experience
127-128.
Soul substance is the eye for seeing all the substances of the world, it is
blissful, illuminated with gyan chetna, devoid of sankalpa-vikalpa, siddha on
its own, indestructible, immobile, indivisible, mass of gyan, rich with
infinite qualities of bliss etc. , is detached, invisible to senses, can be
known with gyan, free of birth-death and thirst-hunger etc. hindrances.
Experience such soul substance.
129. This
Sarva Vishuddhi Adhikar has been described which is real path of Moksha and the
shastra authored by swami Kunda Kunda comes to an end.
Name of author of the granth and
glory of this granth
130-131.
Swami Kunda Kunda Muni expert in spiritual knowledge has created this Granth to
this extent and it has been described in accordance with tradition of Gurus in
Prakrit language in Gatha form. (131). This granth is world famous and gyani
people attain supreme pleasure by listening to it. The world famous nine types
of flavours are all immersed in the essence of Samaysar.
Further
132. It is
famous in the world that the drama incorporates nine types of flavours, but all
nine are present in gyan, this point is known to rare gyani only.
Meaning: Amongst all nine flavours the prime is shant ras (peaceful flavour) and
this shant ras is present in gyan.
Names of nine ras (flavours)
133. First
is adornment, second is bravery ras (flavour), third pleasant karuna
(compassion) ras, fourth laughter, fifth raudra (anger), sixth ghastly veebhatsa
( loathsome) ras, seventh fearsome, eighth amazing and ninth the leader of all
rasas is shant (peaceful) ras . These are the nine flavours which adorn the
drama. Whosoever immerses himself in whichever ras, he enjoys that only.
Worldly locations of the nine Ras
134. In
decoration adornment, in effort bravery, in soft heart compassion, in fun
laughter, in wars-battlefields raudra (anger), in aversion veebhatsa
(loathsome), in worries of sorrow death etc. fearsome, in surprise amazing and
in detachment the shant ras reside. These nine flavours are worldly as well as
spiritual also. These are separated upon attainment of gyan Drishti wherein one
can relinquish the worldly flavour and proceed towards the spiritual flavour.
The real locations of the nine Ras
135. The
thought of decoration of soul with the quality of gyan is adornment ras, the
effort for karma nirjara is bravery ras, considering all jivas to be same as
self is compassion ras, enthusiasm for attainment of soul experience is
laughter ras, destruction of eight karmas is raudra ras, contemplation of
impurity of body is veebhatsa (loathsome) ras, contemplation of miseries of
birth-death etc. is fearsome ras, contemplation of infinite powers of soul is
amazing ras and adoption of firm detachment is shant ras. Hence when the Samyak
Gyan is revealed within the heart , these nine types of flavours get released.
136. When
samyak gyan is revealed within the heart, then the difference between ras
(taste) and viras (tastelessness) gets eliminated. Within one ras only all the
nine rasas are experienced. Due to this the tastelessness bhava gets destroyed
and the soul enjoys the bliss of one shant ras only. ( Against nirvikalpa
experience of soul, all other worldly experiences appear tasteless and
meaningless)
137. This
natak samaysar granth describes the shant ras which is king amongst all the
rasas in which all other flavours are implicit. This shant ras is of the form
of experience of the soul and with this jiva can realise the difference between
the right path and the wrong path.
138. This
world benefactory granth was in Prakrit language, therefore Acharya Amrit
Chandra swamy wrote Sanskrit commentary of it knowing it to be extremely
useful.
139. Swamy
Amritchandra has described this granth till sarva vishuddhi adhikar in Sanskrit
language and praised its glory with obeisance.
Summary of Chapter X
Since
eternal times residing in this birth-death form world, this deluded Jiva in
accompaniment of pudgalas never experienced his own nature and remained engaged
in raga-dwesha etc. Mithya Bhavas. Now being alert it is advisable to engage
with Sumati Radhika of the form of interest in own soul and being detached with
Kumati Kubja of the form of oneness in other substances. Sumati Radhika treats
Purushartha as prime like a chess player while Kumati Kubja takes recourse to
own destiny like the player of Chopad wherein the dice decides the victor. With
this metaphor it is clear that advise has been given for using intellectual
power and external means to engage in activities. It is a matter of fate , it
would be according to fruits of karmas, it is not my destiny, such forms of
excuses are declared as agyan bhavas since fate is blind while means can be
devised and thought of.
Soul is not
doer-enjoyer of past karmas form poison trees, keeping firm on such kind of beliefs and by remaining
immersed in pure soul state, all those karmas get destroyed on their own. If
the blind person carries the lame person on his shoulders then blind person
with the knowledge of the lame and the lame person with the help of legs of the
blind can reach their destination. But if blind remains alone and lame also
does not join with him then both cannot reach their desired destinations, nor
can they overcome a calamity. Same is the case with gyan and charitra. Truly
speaking charitra is not charitra without gyan and gyan is not gyan without
charitra. Since who will recognise the nature of substances without gyan and
without charitra how can one rest in own nature? Therefore it is clear that
gyan and detachment form a pair. In Jain faith there is no importance of being
engaged in meaningless activities. Hence Gyani people experience their gyan natured
soul which is known by means of gyan.
Remember
that gyan is extraordinary quality of soul. When it knows the gyeya then its
manifestation is according to shape of gyeya since gyan is savikalpa and not
nirvikalpa like darshan. Thus gyan engages in vikalpa of shape of gyeya that
this is small, big, bent, straight, high, low, round, triangular, sweet,
bitter, useful, useless, discardable, venerable etc. But gyan remains in gyan
form only, being knower of the gyeya or manifestation in the shape of gyeya
does not make it gyeya form. But agyani people consider it as a blemish of gyan
due to reflection of shape of gyeya in gyan or due to vikalpa of shape of gyeya
in gyan. They say, that when the gyan would remain without vikalpa i.e. soul would become zero
like corporeal then gyan would be blemish free. However such thoughts are
delusion since the nature of a thing cannot be erased. It is commonly seen that
we keep thinking of something or other which makes us happy-unhappy and desire
that such thinking should not occur. In that context, it is our experience that
consciousness is nature of conscious soul and would keep remaining conscious.
The conscious nature cannot be destroyed. There is no point in desiring the
impossible and being unhappy. The thinking should be dharma dhyan form and low
passion form which would lead to peace internally. With the taste of nature,
the worldly miseries do not trouble. Therefore being attentive, ignoring the
separation with desired, conjunction of the undesired, accumulation of possessions etc. practices
should be carried out to experience the fearless, indivisible, perturbation
free soul.
Continued…
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