Samadhi Tantra -Part IV

Such knowledge  belongs to only those who do not have attraction towards Vyavahara. But for those who have respect only for Vyavahara , they do not acquire such knowledge :

78. The one who sleeps in the worldly activities of the form of embracing- discarding etc.- remains detached and disinterested, he stays awake in the activities of the soul- ready to experience the soul. The one who stays awake in the worldly activities – remains ready to perform, he sleeps in the activities of the soul – does not make effort for experiencing the soul.

The ones who keep awake  towards the nature of the soul only get salvation :

79. Observing the real nature of the soul   internally and witnessing the body etc. other bhavas externally , by realizing the difference between the soul and body etc. and by practicing and strengthening the understanding of the differentiating knowledge , this Jiva attains liberation.

Those who have differentiating knowledge of the soul with the body, how do they view the world in the beginning of Yoga state and towards the completion of yoga state ?

80. The one who has realized the soul- such yogi jiva  feels the entire population to be like lunatic  in the preliminary stages of the practice of yoga. However when he has experienced himself in yoga and he has attained maturity in experiencing of the soul then that Antaratma feels the entire world to be inactive like wood or stone. 

‘Soul is different from the body’-  by hearing this principle from the knowers of the soul or otherwise by preaching the same to others would enable them to attain salvation – towards such believers it is told:

81. Even after listening about the nature of soul from the Gurus and Upadhyayas etc. with lot of interest, and describing the same to others also, so long as one does not develop the sense of the soul being different from the body etc. external objects, till then this jiva cannot become eligible for Moksha.

What should the Antaratma do after indulging in such spirit? That is told:

82.  Antaratma should experience the soul as different from the body and contemplate the same in such a manner that even in the dreams he should not accept body as the soul i.e. not believe the body to be soul.

Just as in the totally detached state the thoughts of self and others are discarded, in the same way the thoughts of fasting  also need to be discarded :

83. Due to the practice of five Avrita ( non renunciation) of Himsa (killing), lies, theft, immorality  and non possessionlessness, it results in bondage of pap. By the practice of Ahimsa etc. five types of Vritas (renunciations), it results in bondage of punya. The destruction of karmas of punya or pap only is Moksha. Hence those Bhavya people desirous of Moksha  should discard the Vritas also in the same way as Avritas.

What should be the sequence of discarding ? That is shown here:

84. Discarding Himsa etc. five types of Avritas, one should remain faithful to Ahimsa etc. five types of Vritas, i.e practice them faithfully . Later on acquisition of totally detached status devoid of raga-dwesha etc. of the soul, he should discard those Vritas also.

After discarding the contemplations of fasting-non fasting , how the highest state is attained?-

85.The internal transaction of words along with the web of various types of imaginations is the prime cause for the sufferings of the soul. With the destruction of such imaginary web of the form of various sankalp-vikalpa (  resolutions-dilemmas) , one can attain the desired favorable highest state.

The sequence to be followed in giving up those contemplations is as follows:

86. The person engaged in Himsa etc. form five types of Avritas –paps, should accept the Vritas and destroy the thoughts of the kind experienced in Avrita state. Subsequently  with the  possession of Ahimsa etc. Vritas, engaging in contemplation of the knowledge and immersing in it, he should destroy the Vikalpas experienced in the Vrita state. Then attaining Arihant state along with Keval Gyan he would attain Siddha state and become Paramatma.

Just as vikalpas of the fasting are not cause for salvation, in the same way the vikalpas of gender are also not cause for salvation:

87.  Keeping long tresses, or remaining naked etc. forms are seen to be dependent upon the body and body only leads to the world for the soul. Therefore those who have insistence of the Ling ( external attire) with the belief that this is the cause for salvation, such people are never able to leave the world.

Those who believe that the caste of Brahmans alone is eligible for highest state since they are the gurus; they are also ineligible for salvation:

88. The caste of Brahman etc. is seen to be dependent upon the body and body alone is the cause of the worldly existence. Therefore those Jivas who have the insistence of the caste for attaining  salvation , they too cannot leave the world.

Towards those who believe that the Brahman caste people can take ordination for Nirvana etc. and thus attain salvation, it is told :

89. Those Jivas who have insistence of caste and attire for the purpose of salvation quoting the scripture that by taking birth in Brahman etc. caste and adopting certain attire only one can attain salvation, those people also cannot attain the highest state of the soul and cannot attain salvation from the world.

For attaining that highest state, people give up attraction towards the caste etc. and attachment towards the body etc. but even then they again gets attracted towards the body out of influence of Moha :

90. For discarding the affection towards the body and attaining the highest detached state, they discard the enjoyments of the senses and later  those Mohi (deluded) Jivas only display the affection towards the  body and senses along with aversion towards the means for detachment etc.

The contradictions in the philosophy with respect to his body are described:

91. Without having differentiating knowledge that person is deluded due to the conjunction  of circumstances, just as  without understanding the activities of lame and a blind persons, he associates the vision of lame person with the blind man and believes that the blind himself is seeing and walking. In the same way, he associates the vision of soul into the body and starts believing that the body only sees and knows.

What does the Antaratma do ? That is described:

92. The one who understand the difference between the blind and lame persons and understands their activities properly, he does not associate the vision of lame onto the blind person – does not believe that the blind is seeing the path and walking. In the same way the Antaratma experiences the soul as different from the body etc. external objects and does not associate the vision of the soul and his nature of knowledge- vision with the body – does not believe the body to be knowing and seeing.

Which of the states of Bahiratma are deluded and which are not deluded? That is told:

93.  Those who do not have the proper knowledge  of the real nature of soul – such Bahiratmas feel that only the states of sleep and insanity are of the form of delusion. However the Antaratma who has experience of the soul feels that all the states of the Moha afflicted Bahiratma- even though they are in awake, wise and insanity free states, appear deluded like those of sleep and insanity.

Towards those who believe that body alone is the soul and even though they have complete knowledge of the shastras and being totally awake they should get salvation – to them it is told:

94. The Bahiratma believing in  oneness of the soul  with the body, in spite of knowing all the scriptures and being awake, does not get rid of karma bondage. But the discerning Antaratma who has experienced the nature of soul to be different from the body, in spite of being asleep or insane gets rid of the karma bondage- he achieves Nirjara of the karmas specifically.

How does in sleeping state etc. also one maintains contemplation ? That is answered:

95.  In whichever subject the attention of a person is concentrated, in the same subject he develops faith believing it to be beneficial to himself.( This immersion of attention prevents deviation even in the sleep.)

Then how can his attention be diverted or attracted ? -

96. In whichever subject the attention of a person is not engaged, his interest wears away or drops from it . The attention does not get immersed into that subject.

The objects of contemplation are of two kinds- different or indifferent from the self. Here the result of contemplation in objects different from the own soul is described:

97. This soul by engaging in the prayer- worship of Paramatma of the form of Arihant and Siddha, becomes Paramatma  like them; just as the wick of a lamp , by worshipping the flame and attaining its contact becomes one like lamp itself.  

Here the result of contemplation of  the soul is described:

98. Or this soul, by worshipping his own conscious nature in the conscious blissful form becomes one like Paramatma. Just as a bamboo tree by rubbing against itself catches fire.

The above description is now concluded and the result is told:

99. In this manner one should continuously contemplate upon the differentiated-undifferentiated nature of the soul. By doing so, this Jiva himself attains the indescribable state of Paramatma from which he never has to return and transmigrate in the world again.

Once it is proved that the soul exists, then it is possible to realise the same also. But the Charvak followers believe that the soul is not different from the body made with  four constituents elements while  Samkhya followers believe that soul is always liberated. To them it is told:

100.  The consciousness form Jiva, if he is born out of amalgamation of four prime elements earth, water, fire and air then there is no purpose served in attaining Nirvana since after death the soul disperses in the form of the four elements ( This is Charvak philosophy). On the other hand  The Samkhya philosophy believes the soul of Jivas to be always  pure by nature hence there is no requirement of conducting meditation etc. to purify it  for Moksha. Thus they are always in Nirvana state which is not acceptable to even their own followers. Therefore the practice of controlling the senses and experiencing the soul by Yoga is the  right means to attaining the pure nature of self leading to Nirvana. With this as objective, those yogis who undertake yoga practice do not suffer the hardship of severe penances undertaken on their own. Further they do not suffer the calamities created by others or such events occurring on their own; in spite of them they keep their equanimity and do not dwell upon miseries.

Towards those who ask that how is the existence of soul always established even after the destruction due to death; it is told:

101. Just as the dream of death and destruction of body etc.  witnessed  in sleeping state does not cause destruction of the soul, in the same way the loss of own body etc. even in awakened state does not cause destruction of soul  since in both the conditions the delusion observed is the same.

Some have the doubt that the severe penances are useless for attainment of salvation of the soul since it can be attained by contemplation of the knowledge alone; towards them it is told:

102. The differentiating knowledge which has been acquired without undertaking any hardship by simple efforts, gets destroyed in the presence of calamities,  disasters etc. leading to sufferings. Therefore it is advisable for the Antaratma Yogi to practice to contemplate of the soul being different from body etc. in accordance with his own strength, in the presence of hardships and sufferings.

If soul is totally different from the body then how does the body walk along with the soul and remain standing along with him faithfully ? – Towards such people it is explained:

103. The generation of raga and dwesha in the soul results in creation of Vayu (air) in the soul. This air circulates  which leads to the functioning of the body form equipments to undertake their respective activities.

What do the ignorant and wise people do with the imposition or non-imposition of soul upon the body ? That is told now:

104: The foolish Bahiratma imposes the senses and audarik ( the human and animal bodies are formed with audarik particles)  body equipments  on to the soul and imagines the self to be fair, handsome etc. thus suffering continuously.  But the wise Gyani Antaratma,  discards  the imagination of soul within the body etc. and attains the highest state of Moksha.

The Shastra is now concluded with the description of the results of the reading and practicing contemplation of the soul:

105. This Samadhi Tantra describes the means for the attainment of the highest state of soul. This Shastra defines the process of undertaking Samadhi which is the means for experiencing the own Paramatma soul in a focused manner. The Antaratma with the objective of attaining Paramatma state, experiencing this Shastra properly, gives up the sense of oneness with the body etc. external objects which are the cause for worldly sufferings and transmigration into four gatis thereby  realizing the happiness of knowledge form by attaining salvation.

The End

Samadhi Tantra - Part III

                           

If blissful knowledge is the nature of soul then experiencing the same with the suppression of senses cannot be unpleasant:

52. The person who has just started practicing the contemplation of soul, he feels pleasures in the external subjects on account of past ordination and he feels unpleasantness in the contemplation of the soul. On the other hand the good practitioner knowing the nature of soul properly and contemplating upon it, feels unhappiness in external subjects only and feels happiness in contemplating upon the nature of soul. 

How should that contemplation be carried out ?

53. He should describe the nature of soul to others and enquire from other experienced gyani persons regarding the nature of soul. He should desire to attain that nature of soul and that should be his goal. With the objective of acquiring such purity of soul he should practice continuously such that the ignorance form Bahiratma nature is discarded and knowledge form Paramatma nature is realized.

‘ It is not possible for soul to be different from the speech-body, hence it is not proper to talk about it’ – to people who believe in this way, they are replied: 

54. The Bahiratma has delusion regarding the speech and body and without knowing their true nature, he presumes them to be same as his soul i.e. considers the speech, and body to be his own soul. But the Gyani person does not have delusion that  speech and body are his soul and knows them to be different from his soul.

The Bahiratma not knowing the nature of soul  is attached to various objects but none of them is beneficial to him :

55. In all the subjects of the five senses, there is not a single substance which may be beneficial to the soul. Even then the ignorant Bahiratma, out of ordination of eternal Mithyatva, keeps engaged in the subjects of those senses.

Due to the practice of eternal Mithyatva , the Bahiratmas of following types are existent:

56. These foolish ignorant Jivas , out of fruition of darkness of the form of Mithyatva, from eternal times are sleeping taking births in  Nitya Nigod etc. kuyoni (inferior life forms). Thus they are attaining insentient status. Even if by some chance they take birth in Sangyi (endowed with mind) life forms, and are awake then they start contemplating the  wife-son etc. to be ‘ they are mine’  and the body etc. to be ‘ I am them’, which are not their own soul forms.

Therefore one should discard the nature of Bahiratma form and view the bodies of self and others as follows:

57. The Antaratma should try to become stationary in the own soul and observe his body as ‘ this body is not my soul’- he should always consider it to be non soul and experience it so. The bodies of other people should also be observed as non souls of other people.

‘Then why don’t someone preach these ignorant souls, the nature of soul who has experienced it himself, so that they may also benefit ?’- To people who talk like this , they are answered:

58. The Antaratma contemplates being immersed in experiencing his own soul that these foolish ignorant people do not know the untold nature of my soul  and even after telling they do not know the same. Therefore my effort of telling these people is waste, fruitless.

Further :

59. The soul engaged in vikalpas or the body etc. whom I desire or wish to explain/teach, that is not me- not the real nature of the soul. Further the knowledge and blissful natured soul worthy of experiencing that I am, cannot be understood by other Jivas by preachment, that can only be experienced by themselves hence what can I preach to the other Jivas ?

Even after preaching them of the nature of soul, the Bahiratma does not  get interested in it and due to the fruition of Moha, he is attracted towards the external objects only- same is described:

60. The Bahiratma whose knowledge is internally obscured by the Moha, who does not have understanding of the self, remains satisfied with external body etc. subjects and is happy with them. But the Antaratma who has the understanding of the self, whose knowledge is unobscured by the fruition of Mithyatva; he remains desireless towards external body etc. subjects and remains satisfied with his own internal soul self-remains immersed in it.

Why does the Antaratma get detached towards the subjects favorable  or unfavorable to the body etc. :

61. The Antaratma contemplates that these bodies are corporeal and therefore do not know the pleasure or pains. Even then these Jivas who try to control the senses by means of severe fasting etc. or by decorating the body with various ornaments etc. thus trying to please it , they are foolish Bahiratma.

So long as there is tendency of oneness with the body of the soul , the world would exist. Its absence alone is the cause for salvation. This is described next:

62. So long as the body, speech and mind are considered to be the same as soul , the worldly state continues. When one practices the soul to be different from body, speech, mind then one attains liberation.

With the practice of  differentiating knowledge of the soul with the body etc., the Antaratma does not accept the strength of body as same as that of the soul. This is described in following 4 shlokas:

63. Just as by wearing thick cloth, the wise person does not consider himself to be fat. In the same way, with the body being healthy or strong, the Antaratma does not consider his own soul to be healthy or strong.

64. Just as by wearing  torn or worn clothes the wise person does not consider his own body to be worn or torn, in the same way, with the body being worn out, the Antaratma does not consider his own soul to be worn out.

65. Just as with destruction of the clothes the wise person does not consider his own body to be destroyed, in the same way, with the destruction of his body, the Antaratma does not consider his own soul to be destroyed.

66. Just as by wearing red coloured clothes the wise man does not consider his own body to be red coloured, in the same way with the body being red coloured, the Antaratma does not consider his own soul to be red coloured.

In this manner with the spirit of sensing soul as different from body etc. and viewing body etc. to be same as wood etc., he becomes eligible for salvation. This is told next:

67. The Gyani jiva, who starts feeling  that the bodies etc. form this world indulging in various activities is insentient like wood or stone without having consciousness and  devoid of blissful experiences , that person experiences the peaceful happiness in totally detached form wherein there is no activity of mind-speech-body nor enjoyments of sensual pleasures. The Bahiratma jiva cannot enjoy such peaceful experience at all having a different nature.

Why does the Bahiratma not attain soul as different from body etc. in the same manner? It is explained:

68. The Bahiratma does not know the true nature of soul since his knowledge form body is obscured by the karmana body form skin. Due to such ignorance he traverses in the world for very long period.

If the Bahiratma does not know the soul as of the nature of soul, then what do they believe  as the nature of soul to be ? That is described:

69. Masses of  permanus (atoms) keep entering the body and coming out of it. Even then the shape of the body remains the same. Due to this,  with spatial colocation as well as consistency over a period of time, the ignorant Bahiratma is deluded into believing  the body and soul to  be the same.

Therefore those desirous of realising the true nature of soul should experience the soul as different from the body- this is said:

70. ‘I am fair, fat or thin’. Without considering the body and soul to be the same in this manner, one should always consider the soul to be of the form of omniscience, devoid of colors etc. having upayoga as the body.

Those who contemplate upon the soul in this manner with concentration, attain salvation, and none else:

71. The person who has realized the nature of soul in his mind clearly, he definitely gets liberated. The person who does not have proper knowledge of the nature of soul he definitely does not get liberated. 

The stationary state of the mind is attained by giving up  the contact with worldly people and experiencing the nature of soul ; there is no other way:

72. In the company of people, there is exchange of words and the minds get perturbed. Due to wandering of minds, different types of thoughts are generated in the mind, and it becomes agitated. Hence the Antaratma Sadhu engaged in yoga should discard the company of worldly people and should not practice yoga in such places where there is presence or movement of worldly people.

Should they give up company of those people and stay in the forest? Such doubts are dispelled:

73. Those who have not realized the nature of soul and do not have the belief or the experience of soul- for such people ‘ this is village and this is forest ’, such two types of places to stay are imagined. But those who have experienced the nature of soul – for such Gyani people the only place to stay is within the pure, raga etc. free soul in unperturbed stationary state.

The fruition of those who realize the soul as soul and those who do not realize is described:

74. The consideration of soul within the body acquired on account of fruition of karmas- accepting body itself as the soul – that alone is the cause for attainment of another body in transmigration. The contemplation of soul only within the soul – that is the cause for the total liberation from the body.

Towards those who say that there must be some Guru who would help in achieving salvation – Acharya says :

75.  Soul only makes soul transmigrate in the world in the form of births and deaths due to his strong sense of oneness with the body and soul only attains Moksha by acquiring the highest order of knowledge of the soul. Therefore definitely the soul only is the Guru of the soul and no one else is Guru.

What does the Bahiratma having sense of oneness with the body do when the time approaches for his death ? That is described:

76. The Bahiratma who has strong sense of oneness with the body etc. of the soul, he is extremely scared of death  in the form of discarding of the body and separation from the friends and relatives.

But those who have sense of oneness with the soul only ; what do they do ? :

77. The Antaratma who has strong sense of oneness with his own soul ; he considers the destruction of body or its manifestations in the form of child or adult states as different from that of the soul – he does not believe the generation-destruction of the body as the generation- destruction of his soul and therefore at the time of death he is fearless as if he is changing one garment to another.

Samadhi Tantra -Part II

The one who has experienced the self, his ragas etc are now destroyed hence he does not have any thoughts of  being enemy or friend to anyone:

25. By experiencing the pure nature of my own soul, in this birth itself, all the vices of passions, hate, anger, pride, deception etc. get destroyed. Hence I do not have any friend or any enemy. 

If someone doubts that although you are not friend or enemy to anyone , but someone else can be your friend or enemy? Such a doubt is now clarified:

26. Not realizing the nature of my soul, the ignorant worldly people are neither my enemy nor my friend. Knowing the nature of my soul, the wise people are neither my enemy nor my friend.

The means for discarding of Bahiratma nature and attaining Paramatma state is described to the Antaratma:

27. In this way giving up the Bahiratma nature, being stationary in Antaratma , discarding all the thoughts and  resolutions, the Paramatma should be meditated upon.

The result of adopting such spirit are as follows :

28. By meditating upon the Paramatma, that the infinite knowledge form Paramatma is myself only ,  reaching such ordination the wise person meditates upon the nature of self being same as that of Paramatma and becoming immersed in that nature of Paramatma; he definitely attains stillness within his own pure conscious self.

The tendency for generation of fear is present due to the possibilities of various difficulties in the context of self realization , such fears are now dispelled :

29. The ignorant Bahiratma, believes the body, sons, friends etc external objects as his own and self as theirs. In reality there is no  state of fearfulness other than those of body, wife, son etc, external objects. Further the experience of the Paramatma nature of self from which he is scared of, there is no other state of fearlessness for the soul.

The means for realization of the soul is now described:

30. Preventing the wandering of all the five senses in their subjects, being stationary within inner self for a moment and experiencing the self,  the conscious nature observed by the Jiva is of the nature of Paramatma only.

Who needs to be worshipped for such realization of the soul ? This doubt is clarified:

31. That Paramatma is myself only and the one experienced by my  own self  is Paramatma only. Hence when Paramatma and soul are one and the same then I myself is worthy of being worshipped by myself and there is no one else worthy of  being worshipped by me, such is the reality.

It is elaborated further:

32. I am stationary within my own blissful, knowing natured  soul by discarding the objects of the five senses by my own self.

In this manner, whoever not knowing the body etc.  as different from the soul is addressed:

33. The one who does not realize the eternal soul as different from the body, in spite of undertaking severe penances, he does not attain Moksha.

Someone doubts that those who undtake severe penances undergo severe sufferings and sorrow in the mind , in that case how is it possible for them to attain Nirvana ? To such doubting person it is told:

34. The one who is blissful with the differentiating knowledge of the body and soul, in spite of undertaking twelve types of penances and experiencing the fruition of severe sinful karmas of the past, he does not feel perturbed.

The one who is fearful cannot attain the realization of  his own  soul :

35. The one whose mind is like a stationary sea which is not wavered by the waves of passion-hatred-desire-anger-pride-deceit-greed etc., that person alone observes and experiences the real nature of the soul. Such soul form cannot be experienced by the person who is perturbed by the waves of raga-dwesha etc.

The nature of the soul is described:

36. The mind which is free of the manifestations of the form of raga etc. and devoid of the false belief of oneness of body and soul, such mind alone is the true nature of the soul. The mind which is devoid of differentiating knowledge of the body and soul being  indulgent in ragas etc. is  the delusion of soul and is not the true nature of soul. Therefore one should make his mind free of the raga-dwesha  etc. and should not give place for the indulgence of raga dwesha in the mind.

What causes the perturbation of the mind and  how can it be dispelled :

37. The nescience and ignorance of believing the body etc. to be pure, permanent and soul form  gets strengthened by practicing such delusions and with their ordination the mind does not remain independent and becomes deluded, indulgent in raga-dwesha. The same mind with practice of differentiating knowledge of soul and the body becomes stationary in the nature of soul by himself.

The results of the perturbation of the mind  and its unperturbed state are described:

38. The one whose mind  manifests in raga etc. forms, he alone is insulted etc. The one whose mind does not manifest in raga-dwesha  etc. forms, he does not get insulted- dishonored etc.

The means for avoidance of insults etc. are described:

39. Whenever an ascetic Antaratma faces the generation of raga-dwesha due to fruition of Mohaniya karmas , at that instant only the ascetic should contemplate of his own pure soul form. By this the raga-dwesha etc. get subsided within moments itself.

The means for overcoming raga-dwesha tendencies are described :

40. The muni who has got attachment of his Antaratma towards his body, he should separate them on the basis of differentiating knowledge and direct his soul towards his own eternal blissful body i.e. the nature of soul.  In this way, the attachment  towards the body and the sensory pleasures gets destroyed.

What is the effect of  destruction of such attachment ?

41. The pain-suffering generated out of delusion of oneness with the body etc. of the soul gets subsided due to experiencing the nature of soul as different from that of the body etc. Hence those people who do not make attempt to realize the nature of soul by means of differentiating knowledge, they cannot attain Nirvana in spite of indulging in severe penances.

What are the objectives of Bahiratma and Antaratma in performing tapas ?

42. The Bahiratma who has the sense of oneness with the body etc. of the soul, he wishes to attain pleasures of the heaven , beautiful body etc. by means of penances. The wise Antaratma wishes to get rid of body and related desires.

The non bondage and bondage  of karmas  respectively for Antaratma and Bahiratma are described as follows:

43. The Bahiratma who has sense of oneness with the body etc. external objects of  the  soul; he is corrupted from knowing the nature of soul and definitely binds himself with the bondage of karmas. The Antaratma who knows the nature of soul and practices oneness with it, getting rid of the relationship with body etc. external objects,   prevents bondage of karmas.

How does the Bahiratma view  objects with which he has sense of oneness  and how does the Antaratma view them is described next:

44. The ignorant Bahiratma, observes the visible body as having  three types of genders i.e. female-male-neutral and believes the soul to be of that form. But the Antaratma who knows the nature of soul, understands that these three genders do not belong to soul which is eternal Siddha form devoid of thoughts of name etc.

If Antaratma experiences the soul only then why does he get deceived into believing ‘ I am male, I am fair or dark’ etc. ? This is explained:

45. The Antaratma, in spite of knowing the pure conscious nature of the soul and experiencing the self to be different from body etc. external objects, again gets disturbed due to the previous ordination of Bahiratma form delusions.

How should the Antaratma overcome the delusion which has reappeared?

46. At such times the Antaratma should contemplate in the following manner- this visible lot of entities are all insentient-corporeal while the conscious form gathering of souls is not visible to the senses. Hence whom can I be angry with and  whom can I be happy with?  In this situation discarding the raga-dwesha I take a neutral attitude.

 The subjects of renunciation and acceptance for Antaratma and Bahiratma are described:

47. The foolish Bahiratma accepts and discards the external objects i.e. whatever he considers as unpleasant due to fruition of dwesha, he discards them and whatever he considers as pleasant due to fruition of raga, he accepts them. The Antaratma knowing the nature of the soul, discards internal raga-dwesha and accepts samyak darshan, samyak gyan and samyak charitra as his own bhavas. The pure form soul who has attained the state of Kritkritya ( beyond which nothing needs to be done) Paramatma, does not discard or accept any internal or external object.

 
How should the Antaratma  renounce or accept internally ?

48. He should attach mind with the soul i.e. consider them as one without differentiation and separate  from speech and body- they should not be treated as soul. Discarding the practice of Vyavahar by means of speech and body  from the mind, he should not indulge in them with the mind.

The vyavahara of speech-body with the son-wife etc. appears to generate pleasure then how can such vyavahara be discarded ?

49. The Bahiratma Mithydrishti people having notion of oneness of the soul with the body, consider the world with wife-son-friends etc as pleasant and trust worthy. The Samyakdrishti Antaratma having the oneness of soul with the self does not have trust or attachment  of wife-son-friends etc.

If it is so then how does the Antaratma indulge is activities of food etc. also?

50. Antaratma should not indulge in other activities for long, different from those of contemplating of  the soul. Even if he is required to undertake some activities of speech and body for the benefit of self and others, he should undertake them with detachment.  

The detached Antaratma establishes the knowledge of the soul only within his mind and not his body etc. – how does it happen ? That is explained:

51. The Antaratma should consider that whatever body etc. external objects I view through the senses, are not of my nature. By preventing the senses into indulging in external subjects, becoming independent of them, the great blissful illumination of knowledge beyond senses, that I experience and feel within myself, should be my true nature.

                                                                                                                                    Continued.......

Samadhitantra ( Samadhi Shatak)

About  Acharya Poojyapad : author of Samadhi Tantra Shastra

Acharya  Poojyapad has been a very famous personality eminently well known in line of Jain Acharyas whose period was somewhere between 200A.D. to 600 A.D.  in between Acharya Samantbhadra  and Bhatt Akalankdeo. He is known to have authored several important shastras namely Jainendra Vyakaran, Sarvarth Siddhi ( Teeka of Tatvarth Sutra), Samadhi Tantra and Ishtopadesh.  Samadhi Tantra is perhaps his last creation wherein he has concentrated upon the inner self and described in a simple manner how the follower of path to salvation should be and what should be his practice. He has also described the Bahiratma – the ignorant worldly person in detail showing the mistakes one has to avoid. His philosophy has followed Acharya Kundakundacharya  in a strong manner. 

This Shastra is also known as Samadhi Shatak although it comprises of 105 shlokas. Acharya Prabhachandra wrote commentary on this Shastra which is not included in this version being presented. It is planned to publish the complete Shastra in four parts.

                                               Samadhitantra ( Samadhi Shatak)

                                                            Part I

Firstly the commentator Acharya Prabhachandra recites the Mangalacharan :

Bowing to Jinendra Bhagwan, who is Siddha,  having incomparable omniscience, worshipped by Devendras, who is like a boat to cross the ocean of worldly existence, I shall describe the Samadhi Shatak.

Acharya Poojyapad offers obeisance to Siddhas for the objective of describing the path for Moksha for those desirous of it and completion of this shastra without hindrance.

1. Obeisance to the Siddhatma (Liberated soul) having indestructible infinite knowledge form who has realized the soul in the form of soul only and known others as karma generated Manushya (human)  etc paryaya (state) form Pudgala (matter) only.

Now he worships Arihants who have disclosed the path to Moksha and attaining Siddhahood.

2. Obeisance to the Arihant Paramatma, Veetragi (detached)  Jinendra Bhagwan who has destroyed four types of Gyanavarana etc. karmas, has emerged victorious over the Moha –Raga- Dwesha ( delusion, attachment, aversion) which are cause for transmigration in this world and has overcome the subjects of the senses. Even without any desire and without opening the mouth and without usage of tongue etc. for speaking a word the  divine sound i.e. the Jin Vani always emanates gloriously of the Tirthankaras. Obeisance to such omnipotent   Paramatma having indestructible bliss who have shown the path to liberation, who is pervading within all the objects of the universe within his knowledge and observing  them like Vishnu. 

Now Acharya Poojyapad  declares his intention of writing this Shastra and its objectives:

3. After offering obeisance to the Paramatna, I (Poojyapada Acharya) shall narrate the scripture describing the pure nature of   soul devoid of impurities of karmas by means of inference and logic , experiencing it with own focused mind for the benefit of those desirous of pure bliss beyond senses, to the best of my capability.

He describes the types of souls and out of them which is desirable :

4. The soul is of three kinds within all the Jivas of this universe, namely Bahiratma, Antaratma and Paramatma. Knowing these three one should acquire Paramatma by making efforts for Antaratma and discarding the Bahiratma.

The nature of each of these three types of souls is described:

5. Believing the body etc.  to be soul, having such delusion is Bahiratma. Experiencing the soul to be of the nature of soul, without having delusions of the nature of soul, separating soul from the raga-dwesha etc. impurities and having proper knowledge of the soul and impurities , is known as Antaratma. The one who is devoid of all the impurities due to karmas and is totally pure is Paramatma.

Alternate names of the Paramatma are described:

6. Pure- devoid of impurities, keval (only)- without any relation to body etc form other dravyas, Shuddha- such highly purified being by separating self from ragas etc., Vivikta- one not having any contact with the body and karmas etc., Prabhu- lord of Indra etc. , Avyaya (inexpendible)- one who would never deviate from the nature of having four infinite form powers, Parameshti- worshipped by Indras etc. for attaining the highest level, Paramatma- outstanding soul with respect to worldly jivas, Ishwar- owner of such glories not possible for other jivas i.e. having internal four infinite form powers and external magnificence of Samosharan etc. , Jina – destroyer of gyanavarana etc. all the karma enemies, these all are the names of the Paramatma.

The reason for the Bahiratma to have delusion of oneness of the soul with the body  is disclosed:

7. Bahiratma, having the nature of acquiring external substances only by means of sensory doors, is devoid of the knowledge of the soul ; therefore he is deluded into believing the body to be soul only.

The Bahiratma believes all the four Gati related bady forms to be his own :

8 & 9. Foolish Bahiratma believes the soul residing in the body of humans as human, soul residing in body of tiryanch (animals) as tiryanch, soul residing in the body of Devas as Deva, soul residing in bodies of Narakis (hellish people) as Naraki. But actually soul is not such i.e. he does not have form of human, tiryanch, naraki or deva . In reality that soul is owner of infinitely infinite knowledge and infinitely infinite powers which can be experienced by himself and has the nature of remaining within his own self in ever stationary form.

How does the Bahiratma view the other bodies ? This is told next:

10. Ignorant Bahiratma, observing the corporeal-non sentient body of others belonging to others’ soul, seeing it similar to his own body, believes it to be others’ soul.

How are the Bahiratma deluded and what does he believe? This is replied:

11. Ignorant of the nature of soul, people have the belief that the bodies of self and others’ are self or others’. Therefore  they believe the relationship of their own bodies with those of wife-son etc. itself to be relationship of the souls and such delusion prevails.

The result of such delusion is informed next:

12. With this type of delusion, Sanskar (initiation)  of the form of Avidya (ignorance) is strengthened. Due to this the ignorant jiva believes the body only to be his soul in future births also.

And what does he do after believing in this manner? This is told next:

13. The Bahiratma having belief of oneness with the body, definitely accepts the body as the same as his own soul while the Antaratma believes the soul only to be his own which is different from the body.

Acharya expresses sorrow on the sad state of affairs of the Bahiratma of relating body to the soul :

14. Due to the sense of oneness with the body, the concepts of my wife, my son etc. are generated. It is sad that the Bahiratma form people believe the riches of wife-son etc. to be same as their own riches due to such concepts. In this way the world is being cheated.

Concluding the above He now invites the soul to become  Antaratma :

15. The sense of oneness with the body is the sole cause for the suffering in the world; therefore discarding the sense of oneness with the body and preventing the wandering of senses in external subjects of senses, immerse within your own soul.

The Antaratma experiences unprecedented pleasure by establishing oneness with the soul and then he recalls his mistake of remaining Bahiratma for so long:

16. From the beginingless time, I have been separated from my own nature of the soul and corrupted by the subjects of the senses . Thus lost in those subjects, I have never recognized myself as the soul.

Now the means for realizing the soul is described:

17. In accordance with the procedure described in next shloka, discarding the tendency of external communication with speech , discard the internal monologues also totally. This yoga i.e. Samadhi (meditation) in brief is the highlighter of the Paramatma nature (true nature of the soul).

The procedure for discarding the internal and external speech tendencies are described:

18. The various body form  objects seen by me are insentient and do not know anyone at all and the knowing natured sentient soul is not seen by me being non corporeal hence whom can I talk with?

Thus discarding the external vikalpas, the internal vikalpas are prevented next:

19. I am capable of being taught by others, i.e other Upadhyaya etc. can teach me something or, I can teach something to others ( if I believe so ) then this is an act of madness of mine because I am Nirvikalpak i.e. cannot be acquired/captured   by words.

The state of Nirvikalpa form own  nature is elaborated:

20. The one pure soul form  who does not accept anger etc. form non acceptable entities and does not discard infinite knowledge etc form qualities of his own and knows all the substances totally i.e. in their dravya-guna-paryaya form , that sentient dravya is myself worthy of being experienced.

How were my previous activities  prior to realization of the self ? That is told:

21. Just as a person who believed the scarecrow to be a man and accordingly behaved with it in a deluded manned , in the same way I had mistakenly believed the body etc. other substances to be soul and acted accordingly prior to attaining self realization.

And now after self realization , what are my activities ?

22.  Just as a person who had mistaken the scarecrow to be a man and later upon realization of the wrong delusion he tries to discard the notion of getting some assistance/benefits from him, in the same way after  being relieved of the delusion of believing the body etc. to be soul, I too am engaged in discarding the notion of getting some benefits from body etc.

For clearance of the false notion of being female etc gender and one or many numbers, the extraordinary nature of soul is described:

23. I experience my own soul within my own soul by myself with my own conscious nature by means of my own experiencing knowledge.  That pure consciousness form myself is neither Napunsak ( neutral gender), nor female or male; neither one or two or many.

The soul which one experiences, how is that ? It is told next:

24. Due to non realization of my own pure soul  form self, I had been in deep sleep so far- I had no proper knowledge of the substances- and now by realization of my pure soul nature I have been awakened- started  knowing the nature of reality in the right way, that pure soul nature is not realizable by means of the senses , not describable by words –cannot be spoken. That can only be experienced by own self. I am of that nature.