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
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