1. Now after
paying obeisance to the favorite deity, description of the form of samadhimaran
is carried out. Hence o Bhavya ! Listen carefully.
2. Now its primary
attributes are described- these are dispassionate bhavas , peaceful manifestations
which only is known as Samadhi. It is further elaborated as follows:
3. The person with
right knowledge , by nature desires to achieve samadhimaran only. Such thinking
is consistently there. When the time for death comes closer then he gets prepared
as if someone has woken up a sleeping lion in the following manner –
“ O lion! It is time for you to carry
out your purushartha ( efforts). The army of the enemy has attacked you hence
you must come out of your cave. Since the enemy is very close by hence you must
come out and win over the army of the enemy. This is the normal trait of great
people that they getup before time.( i.e. before the attack of the enemy they
are prepared).”
4. After listening
to such a call, the lion immediately wakes up and roars as if it is the thunder
of the clouds in the month of asadh.
5. On hearing the
roar of the lion , the elephants, horses and the men belonging to the army of
the enemy get shaken and become incapable of winning over the lion. The bunch
of elephants withdraws three steps backwards. How is that bunch of elephants ?
In whose heart , the figure of the lion is established. Those elephants are not
able to control themselves and keep emptying their bowels. They are not able to
withstand the bravery of the lion. Here the lion if the jiva and the eight
karmas are his enemies hence he makes special efforts to win over these enemies
at the time of death. The persons with right knowledge , sensing the presence
of the karmas, prepare themselves like lions and discard the cowardice well
behind.
6. Q: How is the
person with right belief ? In his heart the form of pure soul is clearly and
brightly illuminated. How is it illuminated ? With the light of the right
knowledge , experiencing the bliss of the self, such lump of conscious
material, man without physical form , possessing infinite qualities, the
conscious soul knows the self. Due to this he is not perturbed by the external
substances in the minutest way, nor does it incite his passions. He is well
aware of his form as that of veetraga ( detached), knowing-seeing , different
from other substances, permanent, indestructible only and he is also aware of
the form of external substances as having property of combining and dispersing,
short lives, destructible and entirely different from that of his own self.
Hence why should the right knowledged person fear death ?
7. What are the
thoughts and the feelings of the right
knowledged person ? he knows that –
8. Now this body
has very limited strength left and such indications are visible to me, hence it
is better to be prepared. There is no point in being complacent, just as a good
warrior is not complacent in attacking the enemy once bugle is sounded
indicating the beginning of battle. At that moment he is full of bravery and
such desires as that of attacking the enemy and conquering them is ever
present. In the same way, now he is desirous of conquering the death. Hence
listen O , members of the family ! Oh 1 look at
the drama of the pudgal manifestations which was enacted in front of you and
now is perishing in your presence. Was
well aware of its perishable nature and now is the opportunity to see it. Now
this body has very short life left within it. This too is slowly expiring. I am
watching this event as knower and spectator. I am its neighbor and not its
owner or doer. Hence now I am seeing how this body is running out of life and
how this body is tending to destruction, which I am watching like a spectator.
Infinite atoms of pudgala have contributed towards the generation and birth of
this bodily manifestation. This body is not only different substance , nor is
it my own form. My form is conscious, permanent, indestructible and has
glorious attributes which are difficult to describe.
9. Further look at
the properties of the pudgala manifestation ( paryaya) ! For such a long period
, infinite atoms continued to have similar manifestation which is quite
surprising. Now these atoms of pudgala have started changing into different
forms which is not surprising. Just as thousands of people join together and
generate a manifestation of a fare and this fare prolongs for a long period in
that form would be a matter of surprise. For such a long period , so many
thousands of people had similar manifestation is definitely a matter of
surprise when one thinks about it. Subsequently all the thousands of people
disperse in different directions with the termination of the fare.
10. The
manifestation of so many people in different ways is their nature and it is not
a matter of surprise. In the same way this body is manifesting from one form
into another and cannot remain stationary. Hence no one can keep this body
manifestation permanently.
11. Why none is
capable? This is because in this universe every substance manifest according to
its own nature. No one causes other to manifest , no one is doer nor enjoyer of
another. He comes on his own and goes on his own. He meets on his own and
separates on his own. He takes birth on his own and dies on his own. Hence how
can I be its doer or enjoyer ? And how can this body remain permanently with me
? And how can this body separate from me by my choice ? I do not have the
control. Unnecessarily I was believing it to be my deed and due to this from
beginingless time I was getting perturbed and unhappy in that ignorance. Hence
this is justified. If one believes self to be doer of other substance and try
to make it manifest according to his desire then he will end up being unhappy.
Therefore I am only the doer of my own knowing
nature and enjoyer of the same and knows the self alone and experience
the same alone. Hence the destruction of the body does not harm me in any way ,
nor does its survival gives me any advantage. This body can be seen to be purely non conscious substance. Just as wood
or stone are non conscious, so is this body. There is no difference between
stone or wood to this body. The miracle of knowing nature in this body is due to my nature and not that
of the body. The body is clearly non conscious and lifeless. Once I depart from
the body, the body would be treated as dead and burnt. Due to my presence only
the world respect this body. But the world does not realize that the soul is
different and the body is different hence they believe the body to be same as the self and establish
oneness with it and with its destruction they weep and mourn.
12. How he mourns:
“ Oh my son where have you gone ? Oh my husband where have you gone? Oh my
daughter where have you gone? Oh mother where did you go? Oh father where have
you gone? Oh my dear brother where did you go ? etc “ Ignorant people believe
the illusory manifestations to be real and
believing them to belong to them , mourn in so many ways and become unhappy and
pained. The right knowing person considers as follows: Oh, whose son, whose
daughter, whose husband, whose wife, and mother , father, whose house, temple,
money or wealth, ornaments , clothes etc. All are false. These possessions do
not exist, just as kingdom received in the dream or magical show or illusion of
the ghosts or the clouds in the sky.
13. All these
articles look pleasant in appearance but if
one considers from the aspect of the nature of matter then it is
nothing. If it was mine then it should have remained with me and why should it
have destroyed ? Thus knowing , I discard the attachment towards all the
pudgala manifestations of the entire universe, similarly I discard the oneness
with the body. The separation of this body has no effect on my own self or my
own manifestations in the form of unhappiness. Whatever way the body and other
possessions manifest , do not have any effect on me. Whether they destroy, or
break into pieces or vanish altogether, or join together, or go anywhere , I do
not have anything to do with them.
14. Oh look at the
nature of moha ( attachment). This item is visibly different from the self and
is also perishable, cause of unhappiness in future births as well as present
birth. Even then the worldly jiva treats it like his own life and keep with
him. On seeing such characteristics I have become knower and seer. My own
nature is only that of knowledge and I look at that alone and do not fear death
even on its arrival since death is enemy of this body only and not mine. Just
as the fly flies and sits on sweet articles but never sits on fire, in the same
way, the death comes and takes the body away but it remains away from me. From
beginingless time , I am indestructible , conscious and glorious respected
substance of the three lokas on which
death does not have any control. Hence who dies and who survives ? And who
should fear death ? I do not see death at all. Whoever dies is already dead and
whoever survives is always alive. Whoever dies is never alive and whoever is
alive never dies.
15. So far I was
illusioned by moha and was ignorant. Now my moha karma has destroyed hence the
reality of substance has revealed itself to me. Here I do not see birth, death,
pain and pleasure , hence what should I worry about ? I am one permanent
conscious knowing self,
and when I look at
that then how can I feel pain of birth,
death etc.
16. Further how am
I ? I am full with knowledge and bliss and enjoying the pure contemplation of
the self in the knowing self or enjoying the nectar of knowledge . This bliss
is my own nature and hence it is independent and not dependent on others hence
there is no pain in enjoying it ( since it is everlasting).
17. How am I ? I
am stationary in my own nature , stable and vibration free.
18. Again how am I
? I am filled with bliss and with the brilliant illumination of the knowledge I
am stationary in my own nature.
19. Look at the
glorious capability of the conscious nature ! In the knowing nature of the
self, the object of knowledge is clearly illuminated by itself but the
knowledge does not change into the object of knowledge and in knowing the same,
no thoughts ( vikalpa) are present due
to this. Hence it generates thoughtless( nirvikalpa) , non enjoyer, pure ,
continuous bliss which is indescribable beyond senses. This bliss is not
present in the world. In the world only unhappiness is present which appears
like happiness to the ignorant ones.
20. Further how am
I ? I am saturated with the qualities of knowledge etc , in other words, I am a
substance of knowledge etc qualities or a store of infinite qualities.
21. Again what is
the form of conscious self ? In every part of mine the consciousness is
present. Just as in a crystal of salt , the saltiness is present in all pieces
of the crystal, or in a lump of sugar the sweetness is present in every piece
of it. That piece of sugar is just sweetness alone, in the same way I am only
lump of complete knowledge. In all parts of mine only knowledge is seen.
Whatever is the size and form of my self, the same form and size is that of the
body as nimittak . The shape of mine is same as that of the body. If we
consider from the aspect of nature of the substance then the entire size of the
three lokas is that of mine. Hence due to the property of expansion-contraction
this shape has occupied that of the body. In each spatial element , infinitely
infinite spatial elements of the soul are occupied. The omniscient can see them
separately. These elements have the property of expansion-contraction.
22. Again what is
my nature ? It is capable of enjoying infinite bliss of the self and is of the
form of bliss itself. It is in conscious human form. Just as in a mould of mud
a pure silver body can be casted , in the same way , the presence of soul in
the body can be known. Even though the mud mould melts over a period of time or
burns or gets broken , even then the silver statue remains as it is and can be
seen by the people without obstruction. The destruction of mould does not cause
damage to the statue. The substance was always there. Destruction of one cannot
cause that of another. This is the basic law. Therefore , the body alone dies
with the arrival of death. If it destroys , so be it. It does not destroy my
nature then why should I bother ?
23. Again how is
it ? The conscious self is like sky, purer than the pure. There is no impurity
in the sky, it is a substance full of purity which cannot be cut by any sword
or burnt by fire or dissolved in water. It shall not break into pieces or melt
or burn. In no way can it be destroyed.
24. Further if
someone wants to catch the sky or break it then how can it be caught or broken
? In the same way , like the sky, the soul is without form, without impurity,
substance of purity alone. How can I be destroyed and in what way ? I cannot be
destroyed in anyway is the rule. If the sky could be destroyed then so could I
be but this is not so. But nature of sky is not like me, since sky is lifeless,
without form, and I am conscious without form. The consciousness is my property
while sky is lifeless without conscious. The quality of knowing is seen in me
while not in the sky. There is no doubt about it.
25. Again how am I
? Just as a mirror is a substance of purity, in which different pots and
clothes are automatically visible due to its pure constitution. I am also
having the similar pure quality. In every part of mine the purity is inculcated
as if the object of knowledge has been purified. However the purity is
different from the object of knowledge. Hence this purity is nature of the
quality of the self in which the image of the object is reflected.
26. Again how am I
? Extremely divine, pure, clear, substance made of knowledge and filled with
peaceful nature. I am singular , without any perturbation and existent.
27. Again what is
the nature of my consciousness ? It exists with infinite magnificence. It does
not need any assistance from anyone, totally independent , complete by itself.
It is an indivisible statue of knowledge, different altogether from other
substance, permanent, indestructible, divinity and there is no divinity after
it ( above it) Who can be considered more divine above it ? If there is anyone
in the three lokas or in the three periods of time , then tell me .
28. Again how is
the conscious self ? It does not change from its nature into another and does
not leave its own qualities of nature. Just as the sea is full of water but
does not move elsewhere by changing its nature. It remains within the self
playing with its own waves traveling within its own self. In the same way, the
sea of knowledge remains within its own waves of knowledge manifestation which
is its pure nature. Such is the glorious nature of the soul which is divine and
different from the body from timeless period. The meeting of the soul and body
is like that of two neighbors. My nature
is different from that of the body. My manifestation is different from that of
the body. Hence if body has the nature of destroying and it manifests in that
way then why should I be sorry or unhappy? I am just a spectator and its
neighbor. I do not have any attachment
or aversion towards the body. Attachment and aversion are deplorable in the
world and these are cause of giving pain and suffering in next births. These
attachment and aversion are born out of moha. Those who do not have any moha,
do not have any attachment or aversion. Due to moha alone one gets the attitude
of mineness and ownership in other substances. Thiis substance is me only ,
such is the mineness, and this substance belongs to me, such is the ownership. Then
this substance does not come when desired and does not go when not required,
and it causes the soul to be unhappy. This substance does not belong to me, if
it is understood , then why would one have any perturbation due to its coming
and going ? Hence I have firstly destroyed the moha and considered the body etc
substances to be different from self hence why should I have any vikalpa due to
the departure of the body ? It shall never be. I have totally destroyed the
person indulging in vikalpas. Hence I am thoughtless ( nirvikalpa) , blissful,
remaining within own self and remembering own nature , stationary within the
self.
29. If someone
says that although the body does not belong to you but due to its presence (
nimitta) only the human manifestation can practice the pure meditation and hence
is an important tool. Hence should one not be grateful to the human body and
make effort for keeping and maintaining it since that would be appropriate and
not harmful ? To them we say “ Oh brother! Whatever you said is known to me
also. The human birth is helpful for pure meditation, practice of knowledge,
attaining of detachment etc such qualities which are not easily feasible in
other births. However the body should support the right practices of control
and meditation etc , then only it is beneficial. We do not have any animosity
with the body , but if it does not remain with us then also we should not lose
our control and other qualities without perturbation( nirvikalpa) and the
mineness towards the body is definitely to be discarded while one should never
lose the control etc qualities on account of attraction to body. Just as a
person desirous of jewels comes to a land of jewels and constructs a hut out of
straw and brings the jewels into the hut to collect them. Now suppose that hut
catches fire then the intelligent person would consider in following manner- By
whatsoever means the fire should be averted so that the hut and the jewels may
be saved . If the hut is saved then I shall be able to collect more jewels
within it . Hence this person attempts to douse the fire by judging it to be so
feasible thus saving the hut and the jewels. However if he so finds that in
saving the hut, he may lose the jewels, then he shall never attempt it. He
would rather lose the hut and save the jewels and return to his homeland with
his jewels. Later after selling one or two jewels, he may enjoy various
pleasures by constructing houses, temples, gardens with silver and gold etc.
Thus he can enjoy pleasures much more,
fearlessly and peacefully. In the same way, the differentiating person does not
soil the control and such qualities on account of body and considers as
follows: If the control and such qualities are protected then I shall go to
Videh to take birth and shall have the benefit of worshipping and seeing Seemandhara
etc other twenty tirthankaras and other munis and kewalis. I shall be able to destruct the karmas totally
in the abode of tirthankara gods and shall attain pure self. I shall be able to
get the answers to several questions and understand the true nature of the
elements from their divine voice, and attachment, aversion is the cause of the
transmigration which I shall destroy totally from the root very soon and I
shall have the pleasure of seeing the jinendra bhagwan who are like a sun and
shall taste the nectar of their sight. Later by controlled practices, impurity
of my karmas shall be destroyed and I shall be purified. Later after attaining
purity I shall have the opportunity of taking oaths of muni from the
tirthankara bhagwan. Thereafter I shall practice hard tapa. These will assist
me to attain pure contemplation and I shall be very absorbed in experiencing
the self which will then guide me towards climbing the ladder of kshapak shreni. Soon after I shall battle
with the eight karmas which are my anemies and destroy them from roots to
attain keval gyana. Subsequently I shall be able to see all the mobile or
immobile objects of the three lokas
simultaneously. Such a nature would now remain there permanently. Then why
should I develop mineness with this body , when I am owner of such great divine
wealth ?The right believing person contemplates in the following manner : I
have advantage in both the ways. If this body remains then also I shall
practice the pure meditation only therefore I do not see any obstruction to my
practice of pure meditation in either way. Hence why should I not be peaceful
discarding the cowardice ? My bhavas and manifestations are now extremely
devoted towards the self contemplation and pure self. Any of the Bramha,
Vishnu, Mahesh, Indra, Dharnendra, narendra etc are capable to shaking me from
my beliefs and devotion. It was only moha karma which had that capability which
I have already won over then there is no enemy left in the entire three lokas. Hence
Oh family members ! Tell why should I be afraid to die ! Therefore I am totally
fearless today . All of you should understand this properly and do not have any
doubt over it.
30. People
practicing such pure meditation are well
clear about the nature of the body and they remain blissful by such
consideration , while any type of perturbation is the seed for transmigration.
This seed only causes one to undergo transmigration. The mental agitation causes the destruction of the qualities of
control etc accumulated over considerable period just as fire burns the cotton.
Hence the right believing person should never have any mental agitation. He
should always contemplate about the real nature of the self again and again,
recall its qualities and think about them , contemplate about the manifestation
of those qualities, remember them , and stay within them and if at all the
contemplation is diverted from the pure self then consider in the following
manner - this world is transitory and there is nothing worthwhile in this world
, if there was anything worthwhile then why would the tirthankaras discard it
al all ? hence definitely my own nature is my protection , and externally the
five worthy of worship , jinvani, and three jewels of dharma are my protection.
In any other thoughts , even by mistake or even in dreams , I do not have any
faith nor are they my shelter, so is my decision.
31. Such thinking
, he should contemplate about his own self and if the contemplation is diverted
from there then he should consider the form of Arihanta, Siddha and their
qualities and their dravya, guna and paryaya. Subsequently after thinking of
their dravya, guna and paryaya when the upayoga becomes purified them return
back to the contemplation of the self. Our nature is similar to that of the
Arihanta and Siddha, and the nature of Arihanta and Siddha is similar to that
of ours.
32. How is it so ?
Because in the true nature of substance ( dravya) there is no difference, the
only difference is in manifestation( paryaya), and I am devotee of the true
nature. Hence contemplationj of the nature of Arihanta leads to contemplation
of the soul and contemplation of soul leads to contemplation of the Arihanta.
There is no difference between the nature of Arihanta and soul. Either you
contemplate of the Arihanta or the soul , it is one and the same- thus thinking
the right believing person carefully remains stationary within his own nature.
33. Now how does
one think and discard the attachment towards the family members etc is told in
the following manner :
34. Oh, parents of
this body ! You are well aware that this body belonged to you but now it does
not belong to you. Now its age strength is over and it shall not stay whatever
one tries. Its life was for so long only. Hence discard the attachment towards
this body since it serves no purpose. Attachment towards it is also cause for
unhappiness only. The body manifestation of even the Indra etc angels is also
destructible. When the time to die arrives then even the Indra etc angels keep
shedding tears and watching while in front of all the angels the servants of
the death come and take the body away. No one has the power to deny the death
even for a moment. In this way the servant of death will take each one away to
swallow them. Whoever remains ignorant and dependent on time, such will be his
fate. In this way, you out of attachment, have oneness with this body which is
not your, and you want to retain it and due to the force of moha, you are not
able to see the falsehood of the worldly existence. Leave apart others body,
firstly try to retain your own body then make an attempt to preserve others
body. Your ignorance alone is the cause of the misery. You do not see the imminence of death. Has the death forsaken
anyone in this world so far ? And whether it would forsake anyone now ? In fact
it is matter of wonder that you are still complacent about it. What kind of
ignorance is this ? I do not know what would be your fate. Therefore I ask you-
do you recall wherefrom you have come and who were you and where you will go
after completion of this manifestation. And the son etc. with whom you are so
attached, who was he and where was he for so long ? Now you have developed
attachment towards the son and due to this you have mourning with the thought
of his separation. Hence you must think carefully and not remain ignorant. You
shall be benefited if you consider your own activities. The activities or
inactivities of others are in their hands and there is nothing for you to do. Why
do you unnecessarily suffer and be miserable? Why do you let your individuality
be under the moha and suffer transmigration ? The sufferings of the hell etc
would have to be endured unnecessarily by you. No one else would suffer it in
lieu of you. This is not in the preaching of the Jina dharma that someone else
does the demerit and someone else suffers the fruits of it. Hence I take pity
of you. Please accept my sincere advise which would be extremely beneficial for you and give you
happiness.
35. What type of happiness
is that ? I shall describe- I have learnt the true nature of the Jina dharma
while you are ignorant of it. Hence the moha gives you unhappiness. I have
conquered the moha easily with the strength of Jina dharma. You must realize
the divine powers of Jina dharma. Hence you too must consider the nature of
Jina dharma which would be beneficial to you. Look ! you are soul with the
capability of seeing and knowing directly while this body etc are different substance. This body manifests due to its own
nature automatically and cannot be retained by anyone. The ignorant jiva
unnecessarily is cheated and illusioned. Hence please do not be illusioned and
recognize the difference between the self and non self. What is beneficial for
you only must you do. That is the right approach of the clever person. They
always think of their advantage and do not proceed without purpose. To whatever
extent you develop attachment to me , same extent you would suffer. Nothing would
be beneficial.
36. This jiva had
infinite manifestations in which it had infinite different parents and now
where are they ? Also this jiva had infinite wives, sons and daughters and now
where have they gone ? In all those manifestations he had brothers, family,
relations etc and where have they vanished now ? The worldly jiva keeps his
attention on the present manifestation ( paryaya). Whatever way he manifests, he
considers it his own only and remaining absorbed in that paryaya he manifests
in that birth. He does not know that the nature of paryaya is transitory while
the self is permanent , non destructive. Such thinking is never carried out for
which you are not to blame. This is only the glory of moha which makes the directly
clear true object as wrong and the wrong object as correct. But for the one
whose moha has been destroyed, how can that differentiating person believe this
body manifestation to be his own self , and how to treat this as truth and
proceed accordingly ? He can never do so . Therefore now my mind is clear on
this aspect and I have the true recognition of the self and non self. Then who
can cheat me now ? In the beginingless time , in those paryayas I have been
cheated for so long due to which have I been suffering the pains of birth and
death , therefore now you must think it over carefully-
37. Our relationship
was for this duration only and now that period is over hence it is better for
you also to think of the self and not indulge in moha. Our own self is by
nature permanent which we should protect since it does not have any
unhappiness. There is no need to go to others . Our own house is rich with invaluable wealth and by protecting it the
miseries of various transmigrations would be terminated. Whatever miseries are
there in this world are due to not recognizing the self. Therefore one should contemplate
of the knowledge only. The knowledge alone is our nature and by achieving it
only the jiva feels satisfied and happy. The one who does not realize this is
unhappy. If a knowing person having the right wisdom , develops attachment
towards others which is not his own
self, then that person is like that in the story below: If an angel from
sixteenth heaven came to earth for the sake of fun and entered the body of a
poor person and started enacting like that poor man. Sometimes he would carry
the bundle of wood on his head to the market for sale or sometimes he would
curse himself and weep or sometimes he would go to his mother or wife to ask
for bread. Sometimes he would play with his son etc or sometimes he would go to
the king and beg saying that “ O king! I am very unhappy due to lack of
livelihood and please provide for me.” Sometimes he takes the money earned of
labour which he would keep in his pocket and go for cutting grass and after
losing the money cries. How does he cry ? “Oh my god ! what shall I do now that
my money has been taken away by thieves. I had collected the money with hard
labor and now that has been lost , so how shall I now live ? “ Sometimes when
there was attack of enemy on his town then that person kept one son on his
shoulders and holding the hand of another son , keeping his wife in front on
top of whose head he keeps one old basket with pot, sieve, broom etc and making
one bundle of old clothes on his own head, he came out of town at midnight. On
the way some other traveler asked him of his destination. Then this person says
“ In this town the enemy has attacked hence we are running away with out
possessions and will now go to another town to live “ In this way the angel
from sixteenth heaven enacts in several ways but does not forget even for a
moment the pleasures and the glory of
the sixteenth heaven. He keeps them in mind and remains unperturbed by the
enaction of drama. He never develops the attachment towards the manifestations
of the poor person and his various states. He is always aware of his actual
status as the angel of sixteenth heaven and his wealth and his mate etc. In the
same way I am of the nature of Siddha type soul who is enacting this paryaya in
various ways but I am not forgetting the nature of soul as Siddha and his mate
of Moksha . Hence why should I be afraid of anything ?
38. Now he
discards the attachment towards the wife as follows: “ Oh wife of this body !
Now you should disown the attraction towards my body. Your relationship with
this body was for this duration only and now it is expired. Now your
necessities shall not be met by this body. Hence you must forsake the
attachment and do not grieve for it. If by your efforts the body remains then
let it be so, I do not prevent you. But in spite of your efforts the body does
not remain then what shall I do ? If you consider then you shall find that you
are also a soul and so am I. The manifestation of male and female is just
paryaya which is materialistic ( pudgal). Why have attachment towards it. These are non life and soul is conscious. It is
like a pair of camel and bull which are different altogether. Hence how can
this relationship last? Your own paryaya is also transitory and indefinite.
Hence you must think of your own benefit. O wife ! For so many days we enjoyed
the pleasures , what purpose it has served ? Unnecessarily for the sake of
pleasures the soul has been lost in transmigration. It was never realized at
death that all the wealth of the three lokas is of no use after death. Hence
you should not grieve for the change of my paryaya. If you are my well wisher
then you should give preach me the dharma. This is your opportunity and if you
are only friend for your own selfish end
then you take care of yourself. I shall not be moved by your efforts from the
true path. Out of pity I have preached you for your own benefit . If you accept
then it is good for you otherwise whatever is your fate that shall happen. Now
I do not have anything further to do with you. Hence now you please go and keep
your attitude peaceful and unperturbed and do not be agitated. The agitation
alone is the cause of transmigration.” This way the wife is explained and taken
leave of.
39. Now the family
is called and explained. “ Oh my family members! Now this body has a short life
to live. Now my departure is imminent. Hence I want to tell you all that please
do not keep any attachment towards me. Our relationship was for four days only
and not for long. Just as a person meets in a rest house another person for two nights and at separation, he feels
sorry for it. With such attitude and with full knowledge now I request your
forgiveness. You be all peaceful. In sequence , by turn, all of you shall also
meet the same fate , and knowing this nature of the world, who would be clever
to develop attachment towards it. “
40. This way the
family members were explained and sent away. Now he calls his sons and explains
as follows: “ Oh sons! You are all quite clever. Do not have any attachment
towards me. The right path is that of Jina and that you should follow. Your
dharma alone would give you peace and not the parent. If someone thinks that
parents give him pleasure then that is the due to effects of moha only. No one
is doer of another nor anyone is enjoyer of another. Every substance is doer
and enjoyer of its own nature. Hence I now tell you that if even due to
practical reasons if you people follow my advise then do as I say. First of all
you should have belief in the right deva, guru and dharma and develop
friendship with people of own faith. Have interest towards charity, tapa,
control and practices and make efforts towards the differentiation of self and
others. Company of jivas with attachment
has been the cause of misery for the
jiva from beginingless time. Hence such company must be discarded and company
of those with faith should be sought for. Such company only is the cause for
pleasure in this loka as well as other loka also. In this loka , this is cause
for peace and happiness and even in the other loka, it gives rise to pleasures
of heaven and later it leads to moksha which one finally weds and thus attains
endless peace, bliss and happiness which cannot be sensed. Hence Oh my sons 1
If in my words you find any truth and if you think that it shall benefit you
then please accept them and follow them. If you think my words are false and
will not benefit you then do not do so. I do not have anything further to do
with you. Whatever I have told you is out of pity. It is up to you whether to
accept it or leave it. It is your choice. “
41. Now that right
knowing person knows that his life is very limited hence whatever charity he
wants to do , he does it with his own hands. Further whatever he has to talk to
others , he does so remorselessly.
Subsequently he asks all the relations due to karmas to withdraw from him and
he asks now only the people who have right understanding of the dharma to give
him company. He is aware of the completion of his age and hence now he discards
all possessions of all types for life long and also gives up the food of all
four types for life long. He passes on the burden of the possessions to his
sons. Himself, he becomes totally detached and veetragi. If someone does not
know whether his age is completed or not , or if he has such doubt then he discards
not for the life long but for limited period. Finally he descends from the bed
and sits on the ground like a lion bravely just as a fighter is ready to win
over the enemy. Sitting on the grass, he does not feel perturbed in the least .
Further how is that right believing ,
pure contemplating person who has desire to wed the goddess of moksha. He is
quite keen to go and wed the moksha. In his heart the image of goddess of
moksha is quite clear. He wants her immediately and he does not let fear or attachment
to enter into his thoughts and he considers as follows: “ If due to some reason
the attachments manifest and enters in my nature then the goddess of moksha who
is ready to wed me now will return back hence I discard the raga manifestations
well behind. “ With such thoughts he spends his time. His thoughts ate blissful
and peaceful. He has no desire except the pleasure of the soul. His desire is
only for the bliss beyond senses which he has not experienced. He is happy in
such independence. Even though he is accompanied with the right believing
persons, but that company is also cause of dependence and perturbation to him.
He does not consider them as cause of happiness. The cause of happiness is only
his pure upayoga which is with him and is independent. In such pleasant and
peaceful attitude he undergoes samadhimaran. By the grace of such samadhimaran
he attains the seat of Indra etc in heaven. After descending from there he
takes birth as king etc in next birth. Subsequently after enjoying kingly pleasures
for long period, he takes oath of dharma and discards the kingdom. Then he
climbs the ladder of kshapak shreni to destroy the four harmful karmas and weds
the goddess of keval gyana. How is that goddess of keval gyana ? In that all
the objects of three lokas and three times are visible simultaneously in single
instant. This happiness is not describable in words .
Any source from where I can find this in Hindi?
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