Samanya form of Guru
1388-1412
1388. Shloka- In
reality that Guru is Arhant only since he is preacher of Moksha Marg. He only
is Bhagwan since he is leader of the real Moksha Marg.
Bhavartha- Arhant
Bhagwan is called Param Guru and from 6th
to 12th Gunasthana
Chhadmastha jivas ( Acharya, Upadhyaya, Sadhus) are called Guru. Guru must have
Samyaktva, Charitra and external Internal Diagamber-ness for sure. Without that
he cannot be Guru. Guru has primacy of preachment which is nimitta for own
benefaction. The author says that Arhant Bhagwan benefits the jivas by
preaching in divine Dhwani. The leader is also called Guru and he is leader of
real Moskha Marg.
1389. Shloka- Below
those (Arahant) the Chhadmastha Guru are there who are having attire of Arhant
. There is no other guru since those have different attire. (External Internal
Digamber-ness holder are called holder of Arhant form. Hence they are also Guru. This is the logic
in favour of them being Guru. Other attire holders cannot be Guru.)
1390. Shloka- In
the Guru-ness there is specific state is the
reason which is established by argument, own experience and Agam. With
respect to all the worldly jivas, they
only are glorious. ( The reason for Guru-ness is soul experience and Veetrag
Vigyan nature attained in 6th, 7th. Hence they are
special compared to all worldly jivas.)
1391. Shloka- From
aspect of future Naigam Naya, those going to happen are declared as happened
itself and it is right also, since from 6th to 12th jivas
would be Arhant as a rule. Hence from aspect of future Naigam Naya they can be
called as Guru. This is logical. The jivas below 6th not having Arhant form , there
is flaw in calling them Guru.
1392.Shloka- With
non fruition of Mithyatva karma they have Samyak Darshan. With destruction of
Charitra Mohaniya karma ( Anantanubandhi, Apratyakhyan, Pratyakhyan, Sanjwalan
kashayas) the partial Samyak Charitra has been revealed. (6th to 12th)
1393. Shloka- Hence
in those Gurus by nature Shuddha-ness is established since due to lack of
fruition of moha karma there is impossibility of its resultant ragas etc.
bhavas.
1394. Shloka- That
Shuddha-ness is famous and is real cause for Nirjara. It is also reason for
Samvar and in order it would result in Moksha.
1395. Shloka- In
reality that Shuddha-ness only is by itself Nirjara trio form
(Samvar-Nirjara-Moksha) since in those Shuddha bhavas the essential soul dravya
is those three forms.
1396. Shloka- The
Shuddha bhava of conscious soul is cause for Nirjara etc. That only is
supremely venerable. The soul associated with that Shuddha bhava is Param Guru.
1397. Shloka- Logically
the cause for Guru-ness is destruction of the flaws since those who are
flawless are observer of the world and they only are leader of Moksha Marg and
not others ( who are flawed) ( So long as Jiva is below 6th
Gunasthana, till then he cannot be so much Veetragi to the extent it is
required for Guru-ness. The one holder of equanimity only can be Guru.)
1398. Shloka- The
chhadmastha nature of Muni does not harm his Guru-ness since the reason for
ragas etc. form ashuddha bhavas is only
Moha karma which destroys the Guru-ness.
Doubt
1399. Shloka- The
Gyanavarana and Darshanavarana karmas and the destroyer karma of Veerya (
Veeryantaraya) is surely present in those Gurus. Then how there is
Shuddha-ness?
Bhavartha- The
disciple believes the shuddhata of 13th gunasthana as Shuddhata and
that shuddhata as cause for guru-ness . He does not accept guru-ness in
chhadmastha.
Answer 1400-1404
1400. Shloka- It is alright but it is to be noted
that the bandh, sovereignty, fruition, destruction of these three karmas have
universal concomitance with Mohaniya karma.
1401.Shloka- It is this way- with bondage of moha
karma the gyanavarana gets bonded since its bondage is dependent upon bandh of
moha. Its sovereignty is dependent upon sovereignty of moha , its fruition is
dependent upon fruition of moha and with its destruction, the destruction of these
three occurs. Hence Gyanavarana, Darshanavarana, Veeryantaraya are completely dependent
upon Mohaniya in every way.
1402. Shloka- It
should not be thought that in chhadmastha state prior to destruction of
Gyanavarana etc. the Moha karma is destroyed. In fact partial destruction of
Moha karma causes destruction of Gyanavarana etc. also partially and complete
destruction of Moha karma results in complete destruction of Gyanavarana etc. also.
1403. Shloka- Nirjara
form Tattva of Gyanavarana etc. all karmas is not unestablished since with
absence of fruition of darshan moha , the nirjara tattva also keeps multiplying
innumerable times sequentially.
1404. Shloka- Hence
although in this state the chhadmastha veetragi gurus have above described
presence of three gyanavarana etc. karmas , even so in absence of raga, dwesha
and moha the guru-ness is accepted.
Bhavartha- For
guru-ness the amount of kshayopasham required of gyanavarana, dasrhanavarana,
veeryantaraya , that much amount of Kshayopasham is present due to concomitance
of absence of raga-dwesha-moha definitely.
1405. Shloka- That
Guru is one type in Samanya form and in specifics it is of three types, just as
fire can be called of three types those of grass, paper or that of wood.
1406. Shloka- Guru
is believed to be of three types- Acharya, Upadhyaya and Sadhu. All three are
existent in specific states and all three are great Munis.
1407. Shloka- All
three have a common cause (state of karmas)
and deed is also same. The attire is same and externally also they are same.
Twelve types of tapas are same and five kinds of MahaVritas are same.
1408. Shloka- Thirteen
types of charitra is same and equanimity is of one type. The prime and
secondary qualities are same and Sanyam also has been considered to be same.
1409. Shloka- The
tolerance towards hardships and calamities are considered to be same. The
procedure for Ahar etc. is same. The conduct, bedding, seating etc. are same.
1410. Shloka- For
all the three the Moksha Marga i.e. the Samyak Darshan, Samyak Gyan and Samyak
Charitra form jewel trio of soul is same internally as well as externally.
1411. Shloka- Dhyata
( worshiper ), Dhyan , Dhyeya ( objective) and Gyata , Gyan and Gyeya are same.
Four types of Aradhana (worship) is same and the capability to overcome anger
etc. is also same.
1412. Shloka- What
is the use in telling more in this context. Logically all three are similar and there is
no difference. Now the forms of the
three are described-
Form of Acharya Guru 1413 –
1426
1413. Shloka- The
term Acharya eternally exists. The sovereignty of five Parameshthis is also
beginningless. Acharya is called as one who makes other Munis accept five types
of conduct i.e. impart ordination.
1414. Shloka- The
one who directs Sadhu to perform repentance for realigning with the Vritas
again after a violation of the vritas, he is Acharya.
1415. Shloka- There
is a difference between the preachment and direction. What is told in
preachment is not necessary to follow. Acceptance is dependent upon disciple’s
desire. But in direction such is not the case. Whatever has been told by guru
should be accepted like an order. It is the resolution of the disciple that “ I
accept the Vritas given by my Guru”.
1416. Shloka- House
holders who are practitioner of Vritas are also eligible to direct other
householders for practicing (like Acharya).
1417. Shloka- As
per scriptures the non performers of Vritas cannot direct others. Also for
whatever reasons they cannot give preachment
for violence.
1418. Shloka- Muni
or house holder performers of Vritas should not indulge in preachment or direction of violence ( resulting in killing).
1419. Shloka- It
should not be doubted that the Munis are practitioner of Vritas and they have
the knowledge of all the capabilities of
corporeal substances like lines of palm.
Bhavartha- It is told
that practitioners of Vritas do not give preachment of violence. Now someone
may say that when Muni has knowledge of violent state of a person with his
divine knowledge, then if he reveals it then
what is the objection. In answer it is told that the preachment of
Veetragis cannot be generator of raga.
1420 Shloka- Those
who are Veetragi , cannot be given
preachment incorporating Arambh (violence towards jivas). Such preachment is
applicable to ragis hence to them only such preachments are made.
Bhavartha- Munis have
low raga hence they are preached to give up remaining raga also. Hence
preachments of Jin pooja is also negated since it incorporates Arambh. But
house holders tread on ashubha as well as Shubha path hence they are preached
to abandon ashubha and follow Shubha path first.
1421. Shloka- Definitely in the context of giving
charity to suitable candidates and in the pooja of Arhant neither direction is
negated nor preachment is negated.
Bhavartha- Although
both activities involve Arambh since it
generates raga bhava and mild himsa. However for householders it is permitted
and advised.
1422. Shloka- Or
for Munis only for absolutely flawless activity there can be preachment or
direction. Where even an iota of pap is there the direction can never be there.
Bhavartha- In the
activity which involves smallest amount of pap, it is absolutely not allowed to
direct Munis towards them.
Doubt
1423. Shloka- Some
people say that Acharya should inculcate relationship, dialog and friendship
with Asanyami people also. The author says that those who keep relationship
with Asanyami people can not be called Acharya nor is he a follower of Jina
practices.
Bhavartha- The
relationship of Achrayas is with Munis only and dialog is with them. The
practitioner of Satya Dharma speaks beneficial words with other Munis and not
non Sadhus. Hence relationship of Acharyas with non Sadhus is absolutely not
proper.
1424. Shloka- In
the Lok in certain faiths the Acharya is described as one nurturing the Sangh.
In reply author says that it is not right since other than direction and
preachment of dharma the Acharya has no other duty for other’s benefit.
1425. Shloka- If
with Moha or Pramad he indulges in worldly activity then for that duration, he
is not Acharya also since he is internally displaced from Vritas.
1426. Shloka- The
one practitioner of Vrita, Tapa, Sheel and Sanyam etc. only is Acharya and venerable. He is real Guru. Others are
neither Guru not Acharya.
Form of Upadhyaya Guru
1427-1434
1427. Shloka- Upadhyaya
provides solutions to doubts. He is knowledgeable of debates, syadvad,
dwadashang , Siddhant and Agams.
1428. Shloka- Upadhyaya
is poet since he derives the meaning of
sutras and knows the sweetness of their meaning. He is in forefront of
preachers.
1429. Shloka- The
special practice of shastras is prime cause for Upadhyaya-ness. The one who
studies himself and makes disciples study , he is guru (Upadhyaya).
1430. Shloka- In
Upadhyaya the other practices of Vrita etc. are common. That Upadhyaya preaches
the dharma but does not direct like acharyas in any subject.
1431. Shloka- He
remains in the Ashram (company) of Acharyas, practicing same attire, tapa,
Shuddha charitra and the five conducts.
1432. Shloka- Like
described in shastras the Upadhyaya practices the prime and secondary qualities
for ever. He is conqueror of hardships , calamities and senses.
1433. Shloka- No
purpose in further elaboration. Definitely the one adopting internal and
external Shuddha attire of Muni is brave, Nirgranth and leader of the group is
Upadhyaya.
1434. Shloka- The
Upadhyaya was properly described who is famous with his characteristics. Now
the characteristics of Sadhu are being described from Agam.
Form of Sadhu Guru 1435 to
1442
1435. Shloka- The
one adorned with Samyak Darshan-Samyak Gyan-Samyak Charitra who practices the
charitra pertaining to Moksha Marg for attainment of soul is Sadhu.
1436. Shloka- This
Sadhu does not speak anything ( speech inhibition), does not indicate by means
of hand or legs etc. ( body inhibition) and does not contemplate with mind (
mind inhibition) but remains stationary within own soul.
1437. Shloka- That
Sadhu remains immersed in only Shuddha Atma. He is like the ocean without waves
where all the internal and external speech practices have stopped.
1438. Shloka- That
Sadhu neither directs nor preaches of Swarga or Moksha Marg then where is the
question of him directing or preaching marg opposite to that of swarga or
Moksha.
1439. Shloka- He
has reached the pinnacle of detachment,
adorned with high brightness, he is Digamber , naked like the new born and
ready for compassion.
1441. Shloka- That
Sadhu is Nirgranth who opened the knots of internal and external Moha,
practitioner of rules; he is Tapaswi who performs Nirjara of Karmas in the
sequence of Guna Shreni with the rays of the form of Tapa.
1441. Shloka- He
cannot get overcome by hardships and calamities, he has conquered Kamdeva and
is fully purified with Ahar Shuddhi. He is prepared for Tyag (Pratyakhyan).
1442. Shloka- Thus
he is adorned with many good qualities . Such great Sadhu is certainly
venerable to Gyanis for attainment of Moksha and not others.
1443. Shloka- In
this way great amongst the greats, the Muni Trio were described. But there is
some difference between them which is as follows-
1444. Shloka- In
the three Acharya is famous who is in forefront for imparting ordination and
direction in the Muni group. He is stationed within his soul. With logic,
direction (agam) and own experience he is established.
1445. Shloka- In
reality he is not unstable in his own soul since there is presence of non
fruition of darshan moha. Due to non fruition of Darshan Moha the concomitance
form Shuddha Atma experience is clearly
existent.
1446. Shloka- In
that Shuddha soul experience the partial destruction of charitra mohaniya karma
is also reason. Only by means of external objects the harm or non harm to
Shuddha soul experience does not happen.
1447. Shloka- With
Upadan reason the harm or non harm to
Shuddha soul experience occurs. Even then the external object (
ordination-direction-preachment etc.) are not cause for harm or non harm to
Shuddha soul experience since the external object is non-cause for such harm- non
harm.
1448. Shloka- The
Desh Ghati ( partially damaging) Spardhak of Sanjwalan Kashaya manifesting in
weak or strong forms are the reasons for harm-non harm of Shuddha soul
experience.
1449. Shloka- Definitely the harm to Shuddha soul
experience is Sanklesh ( perturbation) while non harma to Shuddha soul
experience is Vishuddhi ( purification) . That Sanklesh and Vishuddhi also have
several types in own parts . These parts have different divisions and several
types.
1450. Shloka- On
account of weak or strong fruition of Sanjwalan, there may be lethargy or non
lethargy in Shuddha soul experience but this alone does not imply non
steadiness in soul by Acharya.
1451. Shloka- In
that Shuddha soul experience due to weak fruition of sanjwalan there is part
vishuddhi for sure or in its strong fruition the part sanklesh is surely there.
But that Sanklesh or Vushuddhi is not considered as reason for hindrance to
Shuddha soul experience.
1452. Shloka- Due
to destiny the vishuddhhi part enhances
or the sanklesh part enhances but the Shuddha
soul experience of acharya is unhindered. Only this much is the hindrance that
with weakness of sanjwalan Kashaya the charitra becomes vishuddha or with
strongness of sanjwalan Kashaya the charitra becomes more sanklesh form.
1453. Shloka- The
strength of sanjwalan Kashaya causes Pramad but cannot be cause for
displacement from soul experience.
1454. Shloka- But
this is not sufficient for displacement from Shuddha soul experience since the
reason for total separation from Shuddha soul experience is some other karma.
1455. Shloka- In the gyan ( experience) of Shuddha
soul the non fruition of Mithyatva karma is the cause and real hindrance is
fruition of Mithyatva karma since with fruition of Mithyatva the Shuddha soul
experience gets destroyed.
1456. Shloka- The
non fruition of Darshan Moha results in experience of Shuddha soul. Fruition of Charitra Avaran cannot cause
hindrance to Shuddha experience.
1457. Shloka- It
does not mean that fruition of Charitra Avaran is irrelevant. It is not capable
of doing the job of darshan Moha but it is capable of doing own task.
1458. Shloka-The job of charitra moha is displacement of soul from
charitra. But not from belief of soul since it is Drishti. (i.e. Drishti guna
is different from Charitra guna) similar to second eye.
Bhavartha- If one eye
stops seeing even then the viewing from second eye is not stopped. In the same
way the fruition of Charitravaran results in displacement from charitra but not
from Drishti. The displacement from Drishti is due to Darshan Moha only.
1459. Shloka- For
example by chance someone’s one eye is alright then in spite of problem with
other eye the loss of vision of that eye is not directly seen.
1460. Shloka- The
non fruition of kashayas is equal to the amount of charitra. The amount of
Kashaya fruition is equal to displacement from charitra.
1461. Shloka- The
fruition or non fruition of charitravaran happens on its own. Hence without
fruition of Darshan Moha the Atma Drishti does not get harmed.
1462. Shloka- Acharya
and Upadhyaya both are equal, both are sadhu and are Atma Gyani like sadhu.
They are Shuddha and Shuddhopayogi.
1463. Shloka- In
both of them there is no difference and with respect to these two the Sadhu
also does not have any speciality. All three are the same.
1464. Shloka- If
there is even a bit of difference then it is with respect to external activities while internally all
three are the same. In spite of difference of external activities the internal
purity is the same.
1465. Shloka- In
all the three Acharya, Upadhyaya, Sadhu there is no certainty of weak, medium
or strong fruition of Sanjwalan Kashaya. This is established with argument,
agam and own experience.
1466. Shloka- Each
of Acharya-Upadhyaya and sadhus are many since they are different in respects
of lowest, medium and supreme bhavas.
1467. Shloka- Some
Acharya definitely attaining supreme Vishuddhi, later takes recourse to medium
or lowest vishuddhi.
1468. Shloka- Why
does the Vishuddhi change from supreme to medium and lowest sometimes? The
reason for this is that every moment the fruition of spardhaks of Kashaya are
taking place which changes the types of bhavas. In the reduction of vishuddhi
the preachment of dharma and direction for dharma-external factors – cannot be
called as reasons.
Bhavartha- The
preachment of dharma by Acharya cannot be described as cause for reduction of
vishuddhi since in that Acharya does not have any Pramad. The cause for drop in
Vishuddhi is the fruition of spardhaks of sanjwalan kashayas. Those who think
that in controlling the disciples the charitra of Acharya gets weakened, it is
not correct. The order of Acharya is without Kashaya dharma which cannot be called as faulty at any time.
1469. Shloka- The
Upadhyaya and Sadhus also should be known by the same procedure since between
them and Acharya there is no difference.
Doubt
1470. Shloka- The preachment of dharma etc external
activities are cause in the speciality of the Acharya since sometimes the
external activities are external means
for internal means. (i.e. in karma
fruition form internal reasons the dharma preachment kriya should be accepted
as cause.) Acharya says that such logic should not be applied.
Answer 1471-73
1471. Shloka- It
is not so since in reality the complete external substance is irrelevant. But
yes, for the one desirous of Acharya status out of moha , it would lead to
worldly results (karma bandh).
1472. Shloka- The
direction for dharma and preachment of dharma etc., his own status of Acharya
and resultant pride etc. – non desirous of all these in any way, what can be
said about such Acharya? ( Acharyas do not have moha in anything.)
1473. Shloka- The
lack of desire in Dharma preachment kriya of the acharya is well established
since logically the sensory desires only are desires . In other things the
desire is not counted.
Doubt
1474. Shloka- Without
kriya there cannot be desire and without desire there cannot be kriya- such is
the rule. Hence without desire kriya is
not possible whether it is related to senses or not.
Bhavartha- All worldly
activities whether pertaining to senses or dharma are not without desire hence
the preachment kriya of acharya is with desire only. Hence Acharya is also
desirous not desireless.
Answer 1475-1481
1475. Shloka- It
is not so since Ksheen Kashaya and nearby gunasthanas the characteristics “
there is no kriya without desire” is over pervasive. Since in 12th
if desire is accepted due to presence of kriya then the bandh would always continue and there
would be no salvation.
Bhavartha- It is not a
rule that kriya cannot occur without desire. In 10th and 12th
kriya is there but there is no desire since desire is paryaya of greed Kashaya
which has been destroyed there. If in 10th and 12th
desire is considered then there would never be end to karma bandh and there would be no Moksha. Hence this
doubt is not valid that there cannot be
kriya without desire.
1476. Shloka- Hence
between Acharya, Upadhyaya, Sadhus there is internal difference from aspect of
different amount of Vishuddhi , but from aspect of samanya all three are same. Hence
describing difference in them from aspect of external kriya is not right.
1477. Shloka- And
in Paramagam this fact is famous that without acceptance of Sadhu state, no one
can attain Keval Gyan.
1478. Shloka- And
in that Paramagam the omniscient who has observed all the substances directly ,
has told rightly that within moments of climbing the shreni he attains Sadhu
state automatically.
1479. Shloka- Since
that Acharya or Upadhyaya, at the time of climbing the shreni surely takes
recourse to Dhyan which is of the form of prevention of all vikalpas.
1480. Shloka- Hence
it establishes that at the time of shreni for both of them (Acharya Upadhyaya)
without any effort the Sadhu state is attained since there is no scope of
external Upayoga for sure.
1481. Shloka- It
is not so either that Acharya ( at the time of climbing the shreni) firstly
accepts chhedopasthapana form supreme charitra and then accepts sadhu state.
Bhavartha- If someone
doubts that the Acharya after direction (to disciples) kriya takes prayashchit
(repentance ) and then attains Sadhu state then such doubt is not true since
kriya of Acharya are not faulty and he does not have to undertake
chhedpasthapana charitra. Internally he is like sadhu only. Only external kriya
are different which is not cause for differentiating between them.
1482. Shloka- Contextually
the characteristics of Guru were described only name sake. The details should
be known from Jinagam specifically.
Continued…
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