Names of five
Pramads
79.
Affection towards dharma, words of non-religious tales, sleep, some interest in
sensory subjects and related passion; these are the five Pramads existent with
sixth Gunasthana practitioner Pramatta Muni.
Twenty eight
prime qualities of Sadhu
80.
They practice five great vows, follow five samiti, remain happy being detached
from subjects of the five senses, practice six Avashyak (essentials) pertaining
to dravya and bhava, sleep on ground free of trasa jiva without changing sides,
do not take bath for life long, pluck their own hair with hands, remain naked,
do not brush teeth, even then the breath and words are pleasant, take food in
standing posture, take limited food once a day. Such twenty eight qualities are
practiced by Jain Sadhus.
Forms of five Anu
Vrita and Five Maha Vrita
81. Himsa (violence), untruth, theft, sex and possessions,
these five paps are somewhat relinquished by AnuVrati Shravak while Maha Vrati
Sadhu relinquishes them totally.
Form of Five Samiti
82. Walking carefully avoiding trasa jiva on the path is
Irya Samiti, speaking beneficial, friendly and pleasant words is Bhasha Samiti,
taking flawless food without Antaraya (hindrance) is Aishana Samiti;
picking-keeping body, book, picchi (feather broom), kamandal (vessel) etc.
carefully after cleaning is AdanNikshepan Samiti, discharging body waste on
prasuk ( clean) trasa jiva free grounds is Pratishthapan Samiti; - these are
five Samiti.
Six Avashyak (essentials)
83. Samayik. Vandan, Stavan, pratikraman, swadhyaya and
Kayotsarg these six constitute the essential duties of Sadhu.
Forms of Sthavir Kalpi and Jina Kalpi Sadhus
84. Jain sadhus are of two kinds namely Sthavir Kalpi and
Jina Kalpi. Both are dwellers of forest and remain naked. Both are
practitioners of twenty eight prime qualities. Both are renouncer of all
possessions and are detached Vairagi. However the sthavirkalpi sadhu stays in
company of disciples and give dharma preachment in gatherings and listens to
them. But Jinakalpi Sadhus abandoning disciples fearlessly wander around,
practice severe tapa and tolerate twenty two types of parishah (hardships) encountered upon fruition of karmas.
Eleven Parishah (hardships) resultant due to Vedania Karmas
85. In summer days they stand in the sun, this is Ushna
Parishah jai. In winter they are not afraid of cold, this is sheet Parishah
jai. Upon feeling hungry they keep patience, this is Bhookh Parishah jai. Upon
thirst they do not desire water, this is Trisha Parishah jai. They are not
afraid of flies, mosquitoes etc. is Danshmashak parishah jai. Sleeping on
ground is shayya parishah jai. Upon miseries of being tied or beaten they remain
aloof, this is Vadh Parishah jai. Miseries of walking they tolerate, this is
charya Parishah jai. They do not fear pricking by thorns etc, this is Trina
Sparsh Parishah jai. They do not feel aversion towards excreta or other foul
substances, this is malparishah jai. They tolerate the miseries of diseases but
do not make attempt to overcome them, this is rog parishah jai. In this way
eleven parishah generated due to vedaniya karmas the munirajs tolerate.
Seven Parishah generated due to Charitra Moha
86. On account of fruition of charitra moha Munirajs tolerate the seven
parishah as described below:
(1) Miseries due to remaining in naked digamber
state resulting in shame and hesitance
they tolerate. (2) Not having interest towards subjects of ears etc. senses is
Arati Parishah jai. (3) Not getting attracted towards the demeanour of women is
stree parishah jai. (4) Not bothering about respect-disrespect is Satkar
Puruskar Parishah jai. (5) In spite of encountering nimitta for fear, not
abandoning seat-dhyan etc. is Nishadya Parihshah jai. (6) Tolerating harsh
words of fools is Akrosh Parishah jai. (7) Even at the cost of life, not
resorting to humbleness for food etc. is Yachana Parishah jai. These seven
parishah are encountered due to fruition of charitramoha karmas.
Two Parishah caused by Gyanavaraniya karmas
87. Two parishah are produced by gyanavaraniya. On
account of limited knowledge people treat them as insignificant which results
in misery which is tolerated by sadhus. This is Agyan Parishah jai. On being
highly knowledgeable they do not feel proud, this is Pragya Parishah jai. Such
two parishah are tolerated by jain sadhus due to fruition of gyanavaraniya
karmas.
One parishah each on account of Darshan Mohaniya and Antaraya
88. With the fruition of darshan mohaniya if certain
blemish is generated in Samyak Darshan, then they remain alert and do not shake
from their stand, this is darshan parishah jai. With the fruition of Antaraya
karma if the desired substance is not acquired, then the Jain Munis do not get
disheartened, this is Alabh parishah jai.
Description of 22 Parishah
89. Eleven of Vedaniya, seven of Charitra Mohaniya, two
of Gyanavaraniya, one each of Antaraya and Darshan Mohaniya- together
constitute twenty two parishah. Out of them some are generated by mind, some by
words and some by body. Out of these twenty two parishah, at a time one sadhu
can have at the maximum of nineteen in fruition. Since out of the three
walking, sitting and sleeping , only one can be in fruition, similarly out of
heat and cold only one can be in fruition.
Comparision of Sthavir Kalpi and Jina Kalpi Sadhus
90-91. Sthavir Kalpi and Jina Kalpi sadhus both remain
Nirgranth similarly and overcoming different types of parishah practice Moksha
Marg. (91) The Sadhus who remain in Sangh (group), they are kalpi and those who
are Ekal Vihari ( single practitioner), they are Jina Kalpi.
92. Sthavir Kalpi have raga to some extent while Jina Kalpi are
absolutely detached. This completes description of sixth gunasthana.
Description of seventh Gunasthana
93. Now state of immobility form, apramatta gunasthana is
described. Here five types of pramad activities are not existent which cause
instability in dharma dhyan and the mind remains steady in dharma dhyan.
94. The gunasthana , till the end of which the adhah
pravatti karan charitra which is cause for upasham or destruction of charitra
moha remains present and neither eating nor walking is carried out, that is
apramatta gunasthana.
Note: Seventh
Gunasthana have two divisions- one is called Swa-sthana and other is Satishaya.
When movement from sixth to seventh or seventh to sixth happens several times,
till then it is swa-sthana gunasthana. In Satishaya gunasthana the
manifestations are those of adhahkaran and there eating-walking do not happen.
Description of eighth gunasthana
95. Now I describe the eighth gunasthana named
Apoorvakaran. Here moha is somewhat subsided or somewhat destroyed ( in Upasham
or kshapak shreni respectively).
Further
96. The kind of purified manifestations attained in this
gunasthana were never attained earlier hence the name of this eighth gunasthana
is Apoorvakaran. Here out of the three karans of charitra, the second karan by
name Apoorvakaran is attained.
Description of ninth gunasthana
97. O brother! Now listen to the form of ninth gunasthana
named Anivrattikaran. Here the manifestations are more stable. The
manifestations which were somewhat unstable in previous eighth gunasthana, now
become steady here. 98. Here the bhavas do not again become impure after
becoming purified, such is ninth gunasthana. In this ninth gunasthana a major
part of charitra mohaniya gets destroyed. This is the third karan of charitra.
Description of tenth gunasthana
99. Now I describe the tenth Gunasthana, wherein similar
to 8th and 9th gunasthana there are divisions of Upasham
and Kshayik shrenis. There very minute desire of Moksha alone is remaining,
there fruition of sookshma greed alone is present hence it is called as
Sookshma Samparaya.
Description of eleventh Gunasthana
100. Now I describe the capability of 11th
gunasthana called Upashanta Moha. Here the Moha is completely subsided- there
is no fruition in existence and the Yathakhyata Charitra of the Jiva is attained.
Further
101. After attaining this Gunasthana the jiva surely
falls and definitely destroys the attained qualities, that is eleventh
gunasthana which represents the extreme limit of Upsham Charitra.
Description of 12th Gunasthana
102. Where Jiva completely destroys Moha and is very
close to keval gyan with the revelation of Yathakhyata charitra, it is the 12th
gunasthana named as Ksheen moha.
Duration of gunasthanas in Upasham shreni
103. The maximum period of 6th, 7th,
8th, 9th, 10th and 11th gunasthanas
in Upsham shreni is antarmuhurta and minimum period is one samaya.
Duration of gunasthanas in kshapak shreni
104. In kshapak shreni the maximum period of 8th,
9th, 10th and 12th gunasthanas is antarmuhurta
and minimum is also antarmuhurta only.
Description of 13th gunasthana
105. Description of ksheen moha gunasthana where the
activities of mind are abolished is completed. Now the state of sayog
gunasthana which is extremely blissful is being described.
Form of 13th gunasthana
106. The Muni for whom the painful ghatiya four karmas
i.e. Gyanavaraniya, darshanavaraniya, mohaniya and antaraya are destroyed, and
aghatiya four are powerless like a burnt rope, where infinite vision, infinite
knowledge, infinite power, infinite bliss are revealed, where on account of
immersion within own nature the existence of 80, 81, 84 or 85 karma types of
ayu, naam, gotra and vedaniya karmas are remaining existent, such Keval Gyani
prabhu is glorified in the world and his
state only is called as Sayog Kevali gunasthana.
Note: In 13th gunasthana the balance of 85
karma types is remaining, this is a general statement. For some person there is
existence of Tirthankara, Aharak sharir, aharak angopang, aharak bandhan,
aharak sanghat karmas thus constituting 85 types. For some the existence of Tirthankara
prakriti is not there then it would be only 84 karma prakriti, and for some the
existence of aharak four is not there and just tirthankara prakriti is there
then it remains only 81 prakriti. For some the existence of tirthankara and
aharak four is not there and just 80 prakriti are in existence.
The posture of Keval Gyani and duration
107. The keval gyani bhagwan remains in padmasan or
kayotsarg posture and move in space without keeping his feet on account of
fruition of kshetra-sparsh naam karma. His worldly stay is maximum of 8 years
less than one crore poorva and minimum stay is antarmuhurta. Such omniscient
devas are free of eighteen blemishes. Pandit Banarasidasji offers obeisance to
them in all the three period of time.
Eighteen blemishes which are non existent in kevali bhagwan
108. Birth, death, sleep, fear, disease, sorrow,
surprise, moha, old age, sadness, perspiration, pride, animosity, affection,
worry, attachment, thirst, hunger these eighteen blemishes are not experienced
by sayog kevali jinaraj and they always remain immersed in nirvikalpa bliss.
The excellence of param audarik body of keval gyani prabhu
109. In thirteenth gunasthana the wordless divine sound
of bhagwan spreads around. His param audarik body is free of seven metals and
urine-excreta. His hair, pores and nails
do not grow. The senses are not used and holy yathakhyata charitra is revealed.
Stationary Shukla dhyan form moon is under fruition and his authority includes
keval gyan which is illuminator of lokalok.
Declaration to describe fourteenth gunasthana
110. This completes description of Sayog Kevali
gunasthana and now I describe the reality of ayog kevali gunasthana.
The form of 14th gunasthana
111. Where some jiva may have fruition of asata and not
that of sata while some other jiva may have fruition of sata and not that of
asata. Where the activities of yogas of mind-speech-body is totally zero. Whose
conquering of the world is recited, who has presence of aghatiya karma types
similar to sayog kevali jina and in the last two samayas which are completely
destroyed. The duration of this ayogi 14th
gunasthana is time taken to recite just five hrisva letters.
End of 14 gunasthana adhikar
The root cause of bondage is asrava and root cause of moksha is samvar
112. These 14 states are present for worldly impure
jivas. Asrava and samvar bhavas are roots of bandh and moksha; i.e. asrava is
root of bandh and samvar is root of moksha.
Salutation to samvar
113-114. So long as manifestations of asrava and samvar
are there, till then the jiva has residence in the world. Out of these two, the
vyavahara of asrava practice is manifestation of worldly path and the
vyavahatra of samvar practice is manifestation of moksha path. (114) Asrava
produces bandh and samvar is knowledge form which provides moksha state. The
samvar which causes abolishment of asrava, I salute the same.
In the end of granth salutation to samvar form gyan
115. The demon of the form of asrava, controlling the
jivas within his own power is being proud, who gives extreme pain and is highly
fearsome. For destroying his glory the one which is born, which is practitioner
of dharma, which is like doctor for the karma form disease, under whose
influence raga-dwesha and vibhava etc. which are generated by other dravyas are
eliminated, which was not attained since eternal times and hence is new , which
is the limit of ocean of bliss, which has taken form of samvar, which is
practitioner of moksha marg, I salute to such gyan form king.
Summary of thirteenth chapter
Just as the white cloth with the nimitta of different
colours takes different colour forms, in the same way the pure knowledge form
soul attains different states in the worldly
form on account of relationship with eternal moha and yoga. These states
only are called as Gunasthana. Although they are several, but for educating the
disciples shri guru has described 14 only. These gunasthanas are not nature of
jiva but they are not existing in ajivas and are present only in jivas ,
therefore they are vibhava of jivas, or it can be said that from aspect of
vyavahara naya, in respect of gunasthanas, the worldly jivas can be divided
into 14 categories.
In the first gunasthana Mithyatva, second Anantanubandhi,
third Mishra-mohaniya are under fructification. In fourth Mithyatva,
anantanubandhi and Mishra mohaniya, in fifth apratyakhyanavaraniya, in sixth
pratyakhyanavaraniya are under non-fruition. In seventh, eighth and nineth the
sanjwalan is under fruition in sequentially weak, weaker, weakest form. In
tenth sanjwalan sookshma greed only is under fruition and rest of moha is
destroyed. In eleventh total moha is under upasham and in twelfth there is
complete destruction. Till this the state is described as Chhadmastha since
keval gyan is non existent. In 13th the complete knowledge is there
but on account of yoga, the soul Pradesh keep vibrating and in 14th
gunasthana the soul Pradesh also of kevalgyani prabhu become stationary. In all
gunasthanas the jiva remains with body
while siddha bhagwan is beyond the domain of gunasthanas. Therefore gunasthanas
are not own nature of jivas , they are others, caused by others, knowing thus, pure
knowledge form soul should be experienced beyond the thoughts of gunasthanas.
Completion of granth and last eulogy
1. The samaysar granth written in local language is completed and chapter on gunasthana was
described. Now how much more can be said, according to capability has been told
and now it is advisable to be silent.
2. One cannot get across the granth form ocean ; more and
more it is stated it keeps enlarging, since natak is beyond comprehension and
the wisdom of poet is limited.
Note: Here the granth is given the analogy of ocean while
the wisdom of poet is analogous to small river.
3. The description of Samaysar natak is great and the
wisdom of poet is limited. Hence pandit Banarasidasji says that no one can
describe it completely.
The greatness of the Granth
4. If some warrior fights with the army of Chakravarthy
by means of his own strength alone then how can he win? If some good swimmer
wishes to cross the Swayam bhooraman ocean by swimming then how can he get
across? Or if some businessman being spirited wishes to act like god then how
can he do it? In the same way my wisdom is limited and the capability of poetry
is small while the natak is great hence how much can I describe it?
Greatness of Jiva form dancer
5. Just as a Banyan tree has different fruits and each
fruit has several seeds and each seed contains the presence of banyan tree.
Hence if intelligence is applied then in that Banyan tree there are several
fruits and each fruit has several seeds and each tree contains Banyan tree; in
this way there is no end to the infiniteness of Banyan tree. In the same way in
the existence of Jiva form dancer there are several qualities, each quality has
infinite paryayas, each paryaya contains infinite dances, each dance has
several plays, each play has infinite forms and each form has infinite shapes,
in this way the jiva is extraordinary dancer.
6. In the Bramha Gyan form sky if the shruta gyan form
bird attempts to fly with his capability, then he can never reach the end.
7. Bramha Gyan form sky is infinite and Shruta Gyan is
indirect, how much he can fly? Now those who have created this samaysar, I
describe those three people’s names.
8. First of all Swamy Kundakundacharya wrote it in the
Prakrit language in Gatha form and named it as Samaysar. On his creation, his
follower Swamy Amritchandra Suri was happy to write Kalash in Sanskrit language. Subsequently in
Shrimal caste Pandit Banarasidasji was follower of Shravak dharma who created
poetry to plant the seed of knowledge in the heart. Since the words are eternal, their substance are eternal, jivas are
eternal, natak is eternal hence natak samaysar is also eternal.
Characteristics of good poet
9-10. Now I narrate the reality of a good and bad poet in
brief. Of these the good poet is first class. He describes the reality as it is
and does not imagine with his mind and narrates as per the traditions of the
saints. He does not forgo the true path and does not attach himself to the
untrue path.
11. Those who create the verse, words, letters and
meanings in accordance with the Siddhant, those gyanis are good poets.
Characteristics of bad poet
12-13. Now I describe the
form of bad poet which you listen. That papi is blind at heart and
adamant. In his mind whatever new imaginations are generated, he describes them
and the worldly activities with lot of spirit. He does not know the reality of
Moksha Marg and desires fame, pooja, benefits in the mind. He believes words to
be soul, by heart he is foolish and he does not have knowledge of shastra.
14. Engrossed in the beauty of own words he wanders in
the world, he does not describe without giving up affection with the words. In the
world these words are eternal, this reality the bad poet does not understand. (
these creations have been carried out eternally)
Description of speech
15. Just as from some place a stream of water flows like
a branch from a river and finally joins the river back; that branch flows in
the town wherever it desires; now whosoever’s house it goes by, he says that
this water is his . In the same way, this heart form house is there and in this
house eternal Bramha (soul) resides and in each mouth there are words of
eternal times. On account of waves of karmas the breath form wind blows. This
the foolish jiva describes as his own speech.
16-17. In this way the Mithya Drishti poets follow the
wrong path and being engrossed in pride they speak incorrectly. They do not
realise the true form of substance and observing the external unreal
manifestations they describe it falsely.
18. The bad poet calls mass of flesh form breasts as pot
of gold. The face which is home of cough, cold etc. as moon. The teeth of bones
are described as diamonds-pearls. Lips of flesh are called as Kunderoo ( a
gourd form vegetable). Sticks of bones form arms are described as roots of
lotus or flag of Kaamdeva. Pillar of bones form thighs are called banana tree.
In this way all false comparisons are made and they are called as poets. In
spite of it they say that they have the boon of Saraswati.
19. Those jivas who are Mithyadrishti and false poets,
their words are untrue . However those who are not blessed with Samyak darshan
but create poetry in accordance with shastras, their words are worthy of
belief.
20. Those whose speech is in accordance with shastras and
in the heart the belief of tattva is existent, their mind and words both are
standard and they only are good poets.
21. Now I describe how the creation of Natak Samaysar
verse was carried out. The original author for this granth is KundaKundaswamy
and the commentator is Amritchandra Suri.
22. The pleasant Sanskrit commentary of Samaysar Natak is
read by Pandit people and special gyanis understand it but the jivas with
limited intelligence cannot understand it.
23-24. Jain follower Pandey Rajmalji who was knowledgeable
of Natak Samaysar created simple commentary of this granth. In this way with
right opportunity the local language form commentary of this spiritual wisdom
was spread and the Jinavani was promoted in the world and this natak was being
discussed in different households.
25. In the famous city of Agra with the right nimitta
(opportunity) there were several knowledgeable people of this. Of them five
were quite expert who were engaged in the discussions on this subject day and
night.
26-27. First was Pandit Roopchandji, second Pandit
Chaturbhuj ji , third Pandit Bhagotidas ji, fourth Pandit Kunwar Palji and
fifth Pandit Dharmadasji. These five gentlemen would sit in one place and
discuss the Moksha Marg and not any other subject.
28. Sometimes they would listen to the mystery of Natak
and sometimes listen to shastra and sometimes discuss with reasoning.
29. The heart of Kunwar Palji was clean i.e. soft.
Dharmadasji was follower of dharma. Bhagotidasji was intelligent. Pandit
Chaturbhujji had steady bhavas and the brightness of Pandit Roopchandji was
like moon.
30. In different places the Jinavani was promoted but whose
the intellect was flawed he could not understand it. The one who has natural
intelligence in heart, he can understand its mystery immediately.
31. In all hearts Jinaraj and Jain dharma is residing but
due to drinking one sided religion form liquor the intoxicated people do not
understand it.
32-33. What more can we say, it is better to state the
main point. In the famous city of Agra there was a limited Gyani by name
Banarasi who had the capability of writing poetry and the five brothers were
charitable upon him. They explained him
with simple heart and without deception, in laughing manner.
34. Natak Samaysar is the benefactor of Jivas. Pandit
Rajmalji has written simple commentary upon it. If it could be converted in
local language then every one could read it.
35. Then Banarasidasji thought in mind that if it could
be written in poetry form then it would promote the Jinavani quite well. He
took leave from the five gentlemen and created this poetry.
36. In the month of Ashwin, Shukla fortnight, thirteenth
day, on Sunday in Vikram Samvat 1693, this granth was completed.
37. At that time very powerful ruler amongst thousands of
kings and pleasant Muslim king Shahjahan was the ruler.
38. During his rule this granth was happily completed and
no hindrance or untoward occurred, this is due to his graciousness.
39. This Natak Samaysar comprises of total 727 verses.
Counting 32 letters as one shloka this granth is having 1707 shlokas. Of the
727 verses, 310 are sorathas and dohas, 245 ikatise savaiyas, 86 chopai, 37
teisa savaiyaa, 20 chhapay, 18 kavitta, 7 adilla and 4 kundaliye are there.
40. Amongst all substances Soul substance is prime and
the bhavas of natak are infinite and in this Agam they have been described
truthfully.
The
end
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