Paramatma Prakash - 28

 

Further, recruitment  of disciples, collection of books etc., these subjects make the Agyani happy ; the Gyani knowing them as cause for bondage does not have attachment towards them and is shameful in their collection.

Gatha 88-211: The foolish Agyani is happy in recruiting male-female disciples and collecting books etc., there is no doubt about it. The Gyani feels shameful with these external objects since he knows them to be cause for bondages.

Commentary: Without having belief in the nature of own pure soul of the form of Samyakdarshan, Samyak gyan and Samyak charitra , without knowing by means of differentiating knowledge and without experiencing by means of veetrag charitra , the foolish soul believes  ordination in the order of Jina which are cause for punya bondage,  charity etc. good conduct and books etc. form tools to be means for salvation. The Gyani people believe them to be cause for punya bondage in reality and means for salvation customarily. Although from aspect of vyavahara naya, he knows the external paraphernalia to be means for dharma, even then from aspect of nishchaya naya, he knows that they are not means for salvation.

Kamandal ( water vessel for Munis) , Picchi ( peacock feathered broom), books etc. tools and group of disciples cause Moha within the Munis and make them go astray:

Gatha 89-212: Picchi, Kamandal, books and Muni- shravak form disciples, Arjika- Shravika form female disciples – their groups are cause for generation of Moha within the Munis leading them astray on false path.

Commentary: Just as someone, out of fear of indigestion gives up tasty food and fasts, later consumes a tasty medicine to treat indigestion  and in the process consumes more than required resulting in indigestion with the medicine itself. In the same way some Agyani Dravyalingi Muni renunciates his obedient faithful wife out of the fear of Moha and accepts ordination in the order of Jina  and becomes ascetic to remove Moha and later becomes attached to his tools like books etc.; this is same as developing indigestion with medicine. If medicine is taken in right quantity then disease can be cured. But if medicine is taken in excess then that itself causes indigestion and disease is increased. Know this for sure.

This establishes that those who are holder of supreme detached Samyam (restraint)  i.e. Nirvikalpa supreme Samadhi form supreme shuddhopayoga with three guptis form samyam, for them all the possessions are suitable for discarding other than  the experience of the pure soul. The shuddhopayogi munis do not have any possessions. Those who do not have supreme detached Samyam  but have Vyavahara samyam, for them for protection of bhava samyam, on account of weak structured body lacking super strength, they accept food water for protection of the body which is a means for tapa. On account of accepting food and water they also have to pass urine- stool hence they require to keeps tools for purification like kamandal, picchi, etc. but they do not have attachment towards them. They are accepted only to serve their purpose in the initial stage.

Same is stated elsewhere,” One who has given up Moha towards   beautiful woman, objects etc., for such great munis, how can  the tools of Samyam like books, picchi, kamandal  generate Moha unnecessarily ? Can never. Just as some wise person tries to cure indigestion by taking medicine then would he take more than what is required? No, he shall take it in the required quantity.”

Next it is told that the one who accepting ordination in the order of Jina tonsured his head but did not give up the possessions altogether, he deprived his own soul only.

Gatha 90-213: Someone who accepted the attire of Jinvar and tonsured the hair on  his head by means of ashes but still did not give up all the possessions; he cheated his own soul only.

Commentary: Without using the sharp weapon of the form of spirit of Paramatma, manifested by the experience of Veetrag nirvikalpa own blissful singular indivisible self, for tonsuring the mind of various desires of internal and external possessions, if some one tonsures the head by accepting ordination  in the order of Jina, then by not discarding all the possessions, he  has cheated his own soul only.

Understanding this principle, adopting  the  Veetrag supreme blissful form generated with the spirit of own pure soul, one should discard all the desires of possessions seen, heard and experienced by mind, speech and body in the form of done, getting done or seconding others in the deed in all the three worlds and all the three times. These possessions are opposing to the experience of pure soul.

Further it is told that the one who after accepting the order of Jina of the form of renunciation of all possessions and then repossesses them, then it is equivalent to vomiting and then swallowing :

Gatha 91-214: Those Munis who, after accepting Jina Ling ( ordination in the order of jina) and then accept desired possessions, O Jiva! They swallow the vomit again  after vomiting.

Commentary: Possessions are of three kinds from the aspect of householder – conscious possessions sons, wife etc., insentient possessions ornaments etc., mixed possessions son, wife etc. with ornaments. From the aspect of Sadhu- conscious possessions disciples etc., insentient possessions picchi, kamandal, books etc., mixed possessions disciples with picchi, kamandal and books etc. From the aspect of bhavas of the sadhu, the conscious possessions are Mithyatva- ragas etc., non conscious possessions are dravya karma- no karma and mixed possessions are combination of dravya karmas and bhava karmas. From the aspect of person engaged in dhyan following  veetrag three guptis, the conscious possessions are of the form of Siddha Parameshthi, insentient possessions are five types of dravyas of the form of Pudgala etc. and mixed possessions are of the form of worldly jivas manifested in the form of Gunasthana, Marganasthana, Jiva samas etc forms. Thus accepting jina ling of the form devoid of internal and external possessions, those ignorants who accept desired possessions  opposing the experience of pure souls ; they are eligible to be criticized similar to those who swallow the vomit.

Same thing is stated elsewhere, “ Those jivas who after renouncing their mother, father, son, friend, wife etc., engage in moha towards others’ house and son etc. , i.e. after discarding their own family they engage in raga  towards disciples and their branches, they after swimming across the ocean with their arms, they drown in the pit caused by the hoof of the cows. How is that ocean? Wherein the aquatic animals are present, such vast ocean he crosses by means of strength of arms. Still he drowns in the pit caused by the hoof of the cow.  This is a big wonder. When someone has given up the relationship with own house then what is the purpose in having attachment towards other alien sons? Should not have.

Next it is told that those who give up meditation of the soul for the purpose of prestige, reputation and benefit of other objects, they burn the Deva and Devalaya (temple) to get an iron nail.

Gatha 92-215: Those who give up dhyan of Paramatma for the sake of some benefit or reputation, those Munis, for getting one iron nail i.e. for the benefit of sensory pleasure useless like the nail, they burn the Atma Deva and the body form Devasthan (temple) suitable for following order of Munis, with the fire of rebirths.

Commentary: When giving up spirit of pure soul for the sake of reputation, pooja and benefits they engage in bhavas of agyan then the gyanavaraniya etc. karmas are bonded. At that time the gyanavarana etc. karmas cause obscuration of the knowledge etc. qualities. The keval gyan is obscured by the keval gyanavarana karma. Due to fruition of Moha the infinite pleasure, due to fruition  of Veerantaraya the infinite power and with the fruition of Keval darshanavarana karma the keval darshan is obscured. In this manner the infinite-four qualities are obscured. Without the benefit of infinite-four qualities he cannot attain Param-Audarik sharir ( body without metals) without which he cannot attain Moksha since Param-audarik sharir is a requirement for Moksha in same birth. Therefore if someone contemplates of the pure soul with equanimity then he can attain heaven and later taking birth in  Videh Kshetra as human, he can attain Moksha.

Similar thing is stated in other scriptures,” Everyone attains heaven due to Tapa, but those who attain heaven on account of dhyan, they achieve indestructible pleasures in other birth. It means that those who return from heaven as human and attain Moksha, for them only the heaven was worthwhile, and those who wander the world in spite of attaining heaven as a result of bare tapa, for them attaining heaven was of no use.”

Further it is told that those who consider themselves to be great on account of internal-external possessions, they do not know the reality:

Gatha 93-216: The Muni who considers himself to be superior monk on account of possessions i.e. believes possessions only to be means of prestige, then definitely that person does not know the reality; so says Jineshwara Deva.

Commentary: Without realizing the pure Paramatma, if some one considers himself to be superior monk on account of possessions of the form of conscious, insentient and mixed types as described earlier, who considers himself to be well read on account of his knowledge of the scriptures, he is ignorant of the reality i.e. he does not know his own soul of the form of Veetrag supreme blissful form nature. Know this for sure. 

Now the disciple enquires that the one who considers himself to be superior monk due to scriptures, why does he not know the reality ? Acharya provides the answer:

Gatha 94-217: O Jiva! For those who understand reality, no jiva is small or big. All jivas are of the form of supreme Bramha. From  the aspect of Nishchaya naya, the Samyakdrishti knows them to be all alike.

Commentary: The one who does not know the reality, he believes the superiority to be on account of possessions and inferiority due to lack of them; this is the mistake. Although superiority-inferiority is observed in all jivas on account of karmas, even then from aspect of shuddha naya all are same. Bramha i.e. Siddha Parameshthi observes all and knows them to be all same by means of keval gyan. In the same way Samyakdrishti also observes all jivas to be in pure form  from aspect of nishchaya naya.

In this way  in the major segment of 41 dohas, the third internal segment of 8 dohas describing renunciation of possessions is completed.

In the next 13 dohas, it is told that from aspect of shuddha nishchaya naya, all jivas are the same in respect of qualities of keval gyan etc., hence there is no difference like the gold purified in sixteen cycles and all jivas are the same:

Gatha 95-218: The Muni who is a worshiper of jewel trio, knows his characteristics to be such that, in whichever body form the jiva exists, that Gyani does not differentiate between the jivas. It means  that while he may differentiate between them to be small or big with respect of bodies but from aspect of knowledge he observes them to be all the same.

Commentary: O Prabhakar Bhatt! Know this to be characteristics of Veetrag gyani of own experience form Paramatma of the form of Nishchaya jewel trio or his worshippers, that in whichever body the jiva resides on account of karmas, from aspect of Nishchaya he is pure knowledge form only. Just as in gold there are differences of cycles of purity, there is no such difference in jivas. All jivas are the same with respect to Keval gyan etc. qualities.

Listening to this Prabhakar Bhatt enquired,” O Bhagwan! If there is no difference between the Jivas in respect of bodies  and all  are the same;  then why fault the Vedantis who believe only one soul?” Then Shri Guru responds that from aspect of pure Sangrah Naya , the army is said to be one, but army constitutes of several. Even then it is said that army came and went ; in the same way there is no difference between the Jivas in respect of community , all belong to same community. However from aspect of Vyavahara naya, each jiva is different in respect of identity. Infinite jivas are there, they are not one. Just as forest is one but trees are several, in the same way the jivas are same with respect to community but dravyas are different. Just as army is one, but the elephants, horses, chariots, soldiers are different ; in the same way  it should be understood with respect to Jivas.

Continued……