Samanya From of Dharma
1483-1490
1483. Shloka- The
one which transposes the dharmatma from lower state to higher state is dharma.
The world is the lowest state and its destruction form Moksha is highest state.
1484. Shloka- That
dharma is Samyak Darshan, Samyak Gyan and Samyak Charitra three forms. In these
three Samyak darshan is root cause of Samyak Gyan and Samyak Charitra. Without
it the other two are not attained.
1485. Shloka- Hence
Sagar form( house holder form) and Anagar form ( Muni form) all the dharma is
with Samyak darshan only. Without Samyak darshan there is no dharma.
1486. Shloka- The Shubha kriya of body and speech
and the activity of mind in consonance with them is called Dharma.
1487. Shloka- That
kriya is of two types from aspects of house holder and Munis. Since from the
differences of kriya the different dharmas are there.
1488. Shloka- In
both the dharmas (Sagar and Anagar) the partial detachment from Himsa, lies,
theft, kusheel and all possessions is called as AnuVrita of house holders. This
is prime dharma of house holders. Without renunciation of five Paps partially
the shravak Dharma cannot be practiced.
1489. Shloka- The
renunciation of Himsa etc completely is called Maha Vrita. This Maha Vrita is
not feasible for householders to perform since it is ling (characteristics) of
Arahant (Muni Ling).
1490. Shloka- Just
as house holder has prime and secondary gunas in partial form the Munis do not
have them in partial form but they are in complete form.
Samanya form
of Dharma concluded
Dharma of Householder 1491-1510
1491. Shloka- In
Sagar Dharma the Vrita holder house holders have eight prime gunas which are
also practiced by non Vrita holders also since they are common.
1492. Shloka- Those
gunas of house holder are naturally revealed or they are practiced in the
family. Without these eight gunas the jiva has neither samyaktva nor any vrita.
1493. Shloka- Without
these eight gunas he cannot be shravak
even by name sake. Leave apart other variants of shravak.
1494. Shloka- Those
who have renounced five Udamber fruits and wine, meat, honey is called as
Shravak. Otherwise he is neither shravak nor house holder.
1495. Shloka- The
house holders should renounce the bad habits according to their capability and
those house holders desirous of benefactory
Kriya and practicing vritas should definitely renounce them.
1496. Shloka- In those eight prime gunas the faults of transgressions are
also renounced . Which shravak otherwise
consumes wine, meat etc directly ? None.
1497. Shloka- By
supreme Shravak four types of donations should be carried out for the lowest,
medium and best recipients with spirit
of recipients and shraddha.
1498. Shloka- Even
for Ku Patra ( bad recipient) and
A-Patra (non suitable recipient) it is alright to donate suitably. However they
should not be given donation with spirit of accepting them as Patra (recipient)
but they can be given with spirit of compassion.
1499. Shloka- Those whose hearts are drenched with
compassion, they should give Abhay Daan ( donation of life) to those who are
miserable and helpless with hunger,
thirst etc. due to ashubha fruition of karmas.
1500. Shloka- Intelligent householders should
worship 13th gunasthana holder, veetrag, omniscient Arahant Bhagwan,
or with the spirit of Arhant in the idols of Arhant, installing swar-Vyanjan
they should be worshiped. Or with the installation of swar-vyanjan the Siddha Bhagwan should be worshiped.
1501. Shloka- Performing
incantation in both feet of Acharya, Upadhyaya and Sadhus, he should carry out
eight kinds of pooja with purity of mind-speech-body. ( All five Bhagwan are venerable).
1502. Shloka- According
to capability the other Vrita follower or non follower Sadharmi and
specifically Bramhacharis etc. should be respected .
1503. Shloka- In accordance with the worldly practices the ladies engaged
in Vrita etc. should also be respected and given donations etc. as it is not
banned in Jinagam.
1504. Shloka- In
construction of Jina temple etc. care should be taken in accordance with the
means available. The minor pap incurred in construction is not considered as
fault.
1505. Shloka- Wise
ones should install beautiful instruments, idols in chaityalaya of Siddha and Arahants and carry out
consecration immediately.
1506. Shloka- Shravak
should engage mind in travels to Teerth etc. and there also should not give up
Sanyam.
1507. Shloka- Shravak
should not carry out laxity in Nitya and Naimittik Jina Bimb Mahotsava and
those who are knowledgeable of Tattvas should specifically not show laxity (
since several jivas are benefited by it).
1508. Shloka- The
house holders should practice Sanyam in two ways. One is Pratima form Vrita and
secondly without Pratima depending upon capability.
1509. Shloka- Tapa
is of 12 kinds. Two divisions are there of External Internal types. All the 12
or any of them should be practiced in accordance with own capability.
1510. Shloka- The
author says that in accordance with context the house holder’s Vritas were
described briefly. Later they shall be elaborated.
Muni Dharma 1511 – 1513
1511. Shloka- The
prime Gunas of Munis are 28 like roots of tree. No one has one more or one less
from these.
Bhavartha- One is
primary dharma and other is secondary dharma. Just as for Shravak primary
dharma is renunciation of five paps i.e.
5 Anu Vritas . 3 Guna Vritas and 4 Shiksha Vritas are secondary gunas. Without
prime gunas shravak cannot be there but the secondary gunas could be less or
more. In the same way the Muni has 28 prime gunas without which he cannot be
Muni. 84 lakh secondary gunas are there which can be less or more.
1512. Shloka- By
practicing 28 prime gunas completely only the Muni Vrita is established. By
practicing some of them alone the Muni Vrita is not complete and there is no
scope for practising partial Muni Dharma.
1513.Shloka In Jain order the Muni have been told
to have these primary qualities. There are 84 Lakh secondary qualities.
Muni Dharma
Concluded
1514. Shloka- Thus the above described Sagar or
Anagar dharma are the means for protection of people in general form.
Bhavartha- The common
characteristics of dharma is life protection i.e. Ahimsa. By revealing Shuddha
bhava protection of self from moha, raga-dwesha form bhava Himsa is Nishchaya
Dharma. The vikalpa of protection of life of self and other jivas is Vyavahara dharma. This is the essence of
Muni and Shravak Dharma.
Description
of Vyavahara dharma concluded
Nishchaya Dharma 1515-1540
1515. Shloka- What
all Vrita collection of kriya form that is detailed above is only for
prevention of Shubha-ashubha bhava form Yog activities. The Yog activity tainted with Kashaya i.e.
Shubha-Ashubha yog is called as Savadya Yog which is Adharma. Its absence is
dharma.
1516. Shloka- In
reality Jain Preachment is this only and this only is the directive that is for
Sarva Savadya Yog avoidance. The Yog activity tainted with Kashaya i.e.
Shubha-Ashubha Bhava is called Savadya Yog which is Adharma.
1517. Shloka- In
the term Sarva Savadya Yog the meaning of term Sarva is internal and external
activities . Savadya is harm to life
which is considered as Himsa.
1518. Shloka- The
term Yog means Upayoga. It is called Upayoga with knowledge also and the
sookshma Upayoga without knowledge is also called Upayoga.
1519. Shloka- The
prevention of Sarva Savadya Yog is considered as Vrita. If it is partial then
the Vrita is partial (Anu Vrita form). If it is total prevention then the Vrita
is termed as Maha Vrita .
1520. Shloka- All this establishes that the external Vrita is for
compassion towards Jivas and the internal Vrita is renunciation of Kashayas.
That alone is the benefaction of own soul.
1521. Shloka- So
long as the innumerable Lok Praman ( numbered) ragas etc. bhavas are existent,
till then explicitly the Himsa of gyan etc. dharmas of soul results in Himsa.
1522. Shloka- In
reality ragas etc. only are Himsa or Adharma or displacement from Vrita. From
aspect of Nishchaya the renunciation of raga etc. is Ahimsa or Vrita or
Nishchaya Dharma.
1523. Shloka- In
the Agam the life protection of self and other jivas has been termed as Ahimsa
, it is really for protection of own soul and not for others.
1524. Shloka- With
bhavas of raga etc. forcibly ( due to nimitta-naimittik relationship ) the
bandh of karmas occur and with fruition of karmas the soul experiences dukh. Hence with ragas etc. bhavas the bandh
of soul is established.
1525. Shloka- Hence
Shuddhopayoga without fruition of Moha karma is charitra named supreme Vrita
from aspect of Nishchaya.
1526. Shloka- Charitra
is cause for Nirjara. This is not contradicted by logic. Since that Charitra is
completely capable of own Arth Kriya like lamp is capable of illumination ( in
the same way the Charitra is capable of karma destruction).
1527. Shloka -Traditionally shubhopayoga has also been named as Charitra
but definitely it is incapable of own Arth Kriya ( karma nirjara) hence is does
not justify the name.
Bhavartha- The own Arth
kriya is Nirjara which is not accomplished with shubhopayoga . In reality
Shubhopayoga is not charitra but bandh form and is harmful to charitra.
1528. Shloka- But
the Shubhopayoga is cause for bandh and in reality is like enemy. It is harmful
to charitra like Ashubhopayoga. It is not supreme. The one which is supreme
neither harms nor benefits.
Bhavartha- In Vyavahara
the Ashubhopayoga is considered as harmful and shubhopayoga as beneficial. But
from aspect of Shuddhopayoga both being cause for bandh are opponents to
Charitra. Hence they are not venerable.
1529. Shloka- Upon
consideration the shubhopayoga accomplishes
opposite activity ( to that desired) since it is cause for bandh for the
reason that it has differentness from Shuddha nature.
1530. Shloka- Due
to lack of intelligence it should not be considered that Shubhopayoga is partially
cause for Nirjara. Whether be it Shubha or ashubha form- both are cause for
bandh and not non-bandh.
1531. Shloka- The
stoppage of activity of karma acceptance is Swaroopacharan Charitra. That alone
is dharma, that only is Shuddhopayoga and that is real Charitra.
Doubt
1532. Shloka- Samyak
Darshan, Samyak Gyan and Samyak Charitra together constitute Moksha Marg. Then
why charitra alone can be Moksha Marg?
Answer 1533-1538
1533.Shloka- The
doubt is valid in general sense. However from aspect of Samanya Drishti both
Samyak Darshan and Samyak Gyan fall within the purview of Samyak Charitra. All
three cannot exist without each other hence they are undivided.
Bhavartha- Upon
attainment of Samyak Darshan , Samyak Gyan is optional and after having Samyak
Gyan Samyak Charitra is optional. Although Samyak Darshan and Samyak Gyan occur
together and Samyak Darshan does produce Samyak Gyan since gyan is generated
with kshayopasham of Gyanavarana karma. But both have concomitance ( one cannot
be there without other) In spite of this Samyak Gyan has been called optional
above for the reason that after attainment of Samyak Darshan the progressive
attainment of Samyak Gyan is optional. In the same way the charitra does not
necessarily progress after attainment of gyan.
1534. Shloka- Samyak
Darshan is cause of Gyan and Charitra both or this Samyak Darshan only is root
cause of Samyak Adjective applicable to Gyan and Charitra being generated later.
1535. Shloka- The
implication is that after Samyaktva the previous gyan and charitra become
Samyak or this Samyak Darshan gives birth to Gyan and Charitra which were not
so earlier.
1536. Shloka- There
is Shakti form Labdhi (attainment) of Shuddhopalabdhi which brings the grandeur
to Gyan which is attained after Samyaktva. Or Shuddha Bhava is also attained
after Samyaktva only. ( Upayoga form Gyan Chetna or Labdhi form own soul
experience is attained after Samyaktva.)
1537. Shloka- Without
Samyak Darshan the Dravya Charitra ( Vyavahara Charitra ) and (Shabda) shruta Gyan which are attained are neither
gyan nor Charitra. If at all they are cause for bondage of karma. Practice of
Dravya Lingi upto 11th Ang and flawless practice of Muni Vrita alone
has been called as cause for bandh.
1538. Shloka- Narration
of any one of Samyak Darshan-Gyan-Charitra are not cause for fault since in
Moksha Marg objective, all three are the means.
Essence of Dharma Tattva
1539. Shloka- Those
who are quite wise in questioning should know the arrangement of bandh-moksha.
It is that with raga form manifestations bandh shall accrue and without them
the bandh never results.
1540. Shloka- The
form of dharma was narrated in brief since it was contextual. Later it shall be
described in detail.
Conclusion of Amoodh Drishti Ang.
1541. Shloka- The
Drishti observing Tattvartha in real form in Deva, Guru and Dharma is called as
Amoodh Drishti. Otherwise it is Moodh Drishti.
1542. Shloka- Amoodh
Drishti is guna of Samyak Darshan. This guna does not generate any defect but
it generates quality. Samyak Drishti surely practices Moodh Drishti Ang while
Mithya Drishti does conversely.
Ninth Intermediate Chapter
UpaVranhana Ang 1543-1554
1543. Shloka- Samyak
Drishti soul also has UpaVranhana quality which is famous by its
characteristics of enhancing the soul capabilities. In positive sense the
UpaVranhana implies enhancing Samyak Darshan-Gyan-Charitra and in negative
sense it implies Upagoohan Ang.
1544. Shloka- Not
weakening the soul purity is UpaVranhan i.e. not slipping from Samyak Darshan-
Gyan-Charitra Bhava only is UpaVranhan. Further it is now said that Samyak
Drishti is not interested in enhancing external worldly entities.
1545. Shloka- This
Samyak Drishti in spite of knowing all
the external substances, appears to be making purushartha for enhancement of
those substances , even then he is not
purusharthy of that nature, the way the Mithta Drishti makes effort for the
growth of those substances.
1546. Shloka- (at
that time also) he does not become careless in the least in shuddhopalabdhi.
Rather he accepts soul carefully with
veneration i.e. even at that time also internally he is enhancing his Samyak
Darshan-Gyan-Charitra.
1547. Shloka- Or
for Shuddhopalabdhi he practices external shastra studies etc. and he engages
in Shubha kriya pertaining to it. In other words he practices Vyavahara dharma
also with objective of enhancing the Shuddhi.
1548. Shloka- The
one partaking medicine, if he does not take food also then along with not overcoming
the disease he loses his health also.
Bhavartha- Just as
along with medicines proper food is also required, otherwise the disease cannot
be overcome. In the same way Samyak Drishti practices Shubha to avoid Ashubha
activites.
1549. Shloka- The
UpaVranhana guna is automatically established for Samyak Drishti without effort
since in the GunaShreni ( with increasing purity of manifestations) the Nirjara
is bound to happen.
1550. Shloka- The
one having UpaVranhana guna would surely attain Nirjara of all the karmas since
every moment he accrues Nirjara of innumerable times continuously.
1551. Shloka- Rightly
it is so that the fraction of loss of karmas enhances the shuddhopayoga by the
same order and that enhances progressively.
Bhavartha- In Agam it
is told that Samyak Drishti accrues Nirjara of karmas as a rule continuously.
In the same way the fruition also keeps reducing and according the jewel-trio
keeps enhancing at every samaya. In this way the UpaVrahanan Guna is
automatically established. Further it is told that the enhancement of soul
purity and the lack of desire of sensory subjects have concomitance.
1552. Shloka- Just
as purity enhances the internal illumination, in the same way the detachment
towards the sensory subjects also keeps enhancing.
1553. Shloka- Hence
in any grand Kriya Kand ( ceremony) he does not hide his capabilities and
instead with effort enhances it. However he does not have veneration towards it
nor does he treat it as beneficial. So long as he has not reached the upper
level, he keeps making efforts to avoid ashubha.
1554. Shloka- Hence
the UpaVranhana guna of the Samyak Drishti is counted in the qualities and not
a flaw ( since it is surely present with Samyak Drishti).
10th
Intermediate Chapter
Sthitikaran (Re-steadiness)
Ang 1555-1570
1555. Shloka- Sthitikaran guna also belongs to Samyak Drishti soul. Re-steadying
one in dharma after slipping from dharma is Sthitikaran. With destruction of
adharma, re-steadying one in adharma is not sthitikaran.
1556. Shloka- Aged people have not accepted practice of Adharma for the
sake of Dharma as valid. Some Agyani people recommend practice of Adharma for
the sake of future Dharma.
1557. Shloka- Adharma is traditionally means for Dharma – such stand does
not have least sanctity. Other than fool which jiva would enter fire with Moha
for avoiding cold. ( No one)
1558. Shloka- Practice of Adharma is not a priori means for dharma since
the adharma practice results in attainment of adharma.
Bhavartha- Mimamsa
followers believe Himsa form Adharma to result as means for Dharma to attain
Swarga etc. Acharya says that with Himsa form deeds enhancement of Sanklesh
would occur resulting in bandh of pap. Hence the result of adharma practice is
gradual increase of adharma only.
1559. Shloka- At every sookshma samaya the fruition of karmas result in
Shubha and ashubha both for sure.
Bhavartha-When fruition of karmas itself result in adharma -pap bandh then adharma
practice would surely lead to adharma hence the imagination of Mimamsak to
attain dharma by practicing adharma is absolutely wrong.
1560. Shloka- Sthitikaran is of two kinds namely self and other’s. Re-steadying
own soul within own soul is own sthitikaran. Re-steadying in other’s soul is
other’s sthitikaran.
1561. Shloka- Out of the two divisions of Sthitikaran, the reestablishing
of own soul again within own soul deviated from its position due to intense
fruition of Moha, is own Sthitikaran.
1562. Shloka- The intent is that sometimes under influence of fruition of
karmas the jiva slips down from Samyak Darshan and later with the upasham of
karma etc. by reacquiring Samyak darshan repositions himself.
1563. Shloka- Sometimes in accordance with the circumstances without
slipping from darshan , he enhances the purity of bhavas and tend to climb
higher.
1564. Shloka- Sometimes he abandons external accepted Shubha conduct and
sometimes does not abandon. Or after renunciation he accepts it again.
1565. Shloka- Or sometimes remaining steady in external activities he
brightens the internal bhavas and manifests.
1566. Shloka- This is not impossible since the fruition of Charitravaran
keeps enhancing or reducing.
Bhavartha- Depending
upon increase or decrease of charitra mohaniya , the bhavas keep varying
accordingly.
1567.Shloka- The message is that the Sthitikaran of self occurs on its own only. If it
is believed that something else is the reason then for that reason, another
reason and so on would be required. This is a flaw.
1568. Shloka- The Sthitikaran Ang for others is restationing those jivas
corrupted from their state with compassion in their original state.
1569. Shloka- Depending upon preachment and direction of dharma the others
should be assisted but one should forgo his Vrita for protection of others.
1570. Shloka- The Sthitikaran has been described briefly which is famous
guna of Samyak Drishti soul for attaining innumerable times nirjara.
11th
Intermediate Chapter Vatsalya
(Affection) Ang 1571-1576
1571. Shloka- Having the spirit of service in Siddha-Arhant-Idols, Jina Temples, four
types of Sanghs and Shastras is Vatsalya (affection) Ang just as servant keeps
towards the tasks of swamy (owner).
1572. Shloka- That Samyak Drishti is always prepared for fending against
occurrence any great calamities upon any of the above mentioned idols etc.
1573. Shloka- So long as our own capability is there or so long as
mantra ( incantations), Sword and wealth are there , till then the Samyak
Drishti cannot tolerate the calamities inflicted upon them.
1574. Shloka- That Vatsalya is of two types namely own and others. In them
the Vatsalya related to own soul is primary and the Vatsalya pertaining to all
other souls is insignificant.
1575. Shloka- In spite of suffering calamities of hardships, prevention of
weakness in gyan or dhyan in the Shubha conduct of self is own soul related
Vatsalya.
1576. Shloka- The second Vatsalya guna pertaining to other souls has
already been described in this chapter which is definitely insignificant guna
.Since by means of pure gyan only the hindrances can be removed hence attaining
soul purity is the primary objective.
Bhavartha- Undergoing
all types of miseries and calamities happily for the sake of own jewel-trio due
to affection towards it is own Vatsalya . Not caring of own paryaya to
eliminate the calamities of Deva-Guru-Shastra due to affection towards them by
any means of body , mind, wealth, sword etc. is other Vatsalya. The Samyak
Drishti who is having kshayopasham of special gyan can remove the calamities of
them by means of his nectar form preachment of gyan. Definitely he knows that
no one can remove the hindrances for any one , even then depending upon his own
status , the vikalpa for its removal cannot be avoided, such is the nature of
thing.
12th
Intermediate Chapter
Prabhavana
(Glorification) Ang 1577-1585
1577. Shloka- This too is guna of Samyak Darshan definitely which is
oriented towards the characteristics of enhancement of dharma.
1578. Shloka- In the Pap form Adharma smallest amount of cultivation should
not be carried out since by elevation of adharma the dharma side gets damaged.
1579. Shloka- Similar to Vatsalya the Prabhavana Ang is also of two types
self and others. The first is supreme and venerable while second is revered in
insignificant way.
1580. Shloka- In the absence of opposition, strongly enhancing the dharma
is elevation. The Prabhavana Ang can never be generator of fault.
1581. Shloka- With destruction of Moha form enemy the jiva becomes Shuddha.
Someone becomes more Shuddha than Shuddha and someone even more than that. In
this way elevating own soul is own soul Prabhavana.
1582. Shloka- This elevation of soul is not
dependent upon Purushartha but dependent upon nature since as the nirjara in
higher guna shreni is more , accordingly the elevation of Shuddhi occurs . (
This is told from aspect of Nimitta. In reality the enhancement of Shuddhi
occurs due to purushartha. )
1583. Shloka- The external Prabhavana Ang involves glorification of Jain
dharma by means of Mantra etc, tapa, charity etc.
1584. Shloka- What all miraculous activities are possible, they
should be carried out by Mahatmas for depreciating the activities enhancing the
Mithyatva by others.
1585. Shloka- Prabhavana Ang is also present in Samyak Darshan as
continuous quality. With this eight gunas of Samyak Darshan get completed.
Bhavartha- Samyak
Drishti keeps making effort to enhance his jewel trio which is Nishchaya
Prabhavana. Externally by writing shastra, pravachan, teaching etc. the vikalpa
of elevation of Jain path is experienced. If he is wealthy Samyak Drishti then
by charity, pooja, temple construction the bhava of Jain dharma elevation
cannot be avoided. According to capability the Samyak Drishti is enthusiastic
for Prabhavana of dharma but he indulges in them such that his own jewel trio
is unaffected and he also elevates his own soul. In spite of facing
obstructions caused by Agyanis the Samyak Drishti does not support the activities of pap.
Conclusion 1586-1588
1586. Shloka- Besides these eight the Samyak Drishti has several other
qualities but they are not described here since they are vikalpa form only. Now
the important things are told here.
1587. Shloka- That supremely important thing is that consciousness is own
nature of soul. That Chetana is of three types . Even then for Samyak Drishti
Gyan Chetana is venerable and not other two . That Gyan Chetana only is the
real characteristics of Samyak Darshan since it is raga free thing.
1588. Shloka- The shraddhan etc. guna of Samyak Drishti are described from
aspect of external description. In reality the Samyak Drishti has only Gyan Chetana as the characteristics.
Continued….
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