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.......
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