Yogsar

About Muniraj Yogendu deva author of Yogsar: Not much is known about Muniraj Yogendu deva except that he was born around 1300 years earlier in 6^th or 7^th century and he had written two shastras at least, namely Paramatma Prakash and Yogsar. Both of these shastras are excellent scriptures of Adhyatma with particular emphasis upon the nature of soul. In yogsar the yog has been described in quite simple way and in good detail which can clarify the misunderstandings prevalent  about the term yog. In just 108 verses, most of which are quite simple and self-explanatory, the nature of soul has been propounded. It is advised not to read them in cursory manner, but to chew upon them so as to assimilate  and absorb them to enjoy their real flavor.

Most of the verses are self-explanatory. However for some of them wherever needed, some explanation is provided additionally. The complete Shastra would be covered in three installments of the blog.

                                                                    Yogsar-I

1. I offer obeisance to the Paramatma who realized his own soul by remaining totally stationary in pure meditation, thereby burning the blemishes of the form of karmas.

2. Bowing to the feet of Jinendra Deo, who has revealed infinitely pure four qualities ( Knowledge, vision, bliss, strength) by destroying four ghatiya (harmful) karmas, I describe extremely useful verse.

3. For the benefit of those Jivas who are fearful of the world and desirous of Moksha, for them as well as for addressing myself , I have created these Dohas (verses) with focused mind.

4. The time is eternal and everlasting; Jivas are there eternally and will be there forever and this worldly ocean is also eternally infinite. Here the Jiva deluded by Mithyadarshan has never realized happiness and has always been miserable.

5. O Jiva ! If you are fearful of the transmigration into four types of births, then  discard the bhavas (intentions) pertaining to others and contemplate upon the pure soul, so that you could attain blissful Moksha.

6. The soul is of three kinds- Paramatma, Antaratma and Bahiratma. Contemplate upon the Paramatma by being Antaratma and discard Bahiratma by being delusion free.

7. Those Jivas who are deluded by Mithyadarshan and do not recognize Paramatma ( or self and others) , they are called Bahiratma by Jinendra deo. He keeps transmigrating in the world again and again.

8. The Jiva who recognizes Paramatma (or self and others), and discards all bhavas pertaining to others, one should know him as Pandit-Atma ( Antaratma). He is capable of leaving this world.

9. The one who is uncorrupted, without body,  pure, Jina , Vishnu, Buddha, Shiva and peaceful is called Paramatma by Jinendra Deo. Know thus without doubt.

Meaning: Here the form of Paramatma is described as told by Jinendra deo. He is uncorrupted by karmas and raga-dwesha, whose body is soul only, pure i.e. one without divisions, Jina who has conquered all the enemies of the soul. He is Vishnu whose knowledge is pervading all the worlds and all the times, Buddha who knows self and others by differentiation, Shiva who is highly beneficial to all, peaceful without attachment of any form. Know this without having doubts of any kind.  

10. The one who believes the body etc. external objects which are called as ‘other’, to be soul; he has been described by Jinendra Deo as Bahiratma. He keeps transmigrating in the world again and again.

11. O  Jiva! These body etc. objects have been called as ‘other’, they cannot be soul. Knowing thus, accept soul only as the soul.

12. O Jiva! If you believe soul only as the soul then you shall attain Nirvana. If you accept others as soul then you shall transmigrate in the world.

13.  O Brother! If you undertake tapa(austerities) by being desire free and accept soul only as soul then soon you shall attain the highest gati (Siddhahood) and shall never come to world again definitely.

14. O Jiva! The bondage is due to manifestations and Moksha is also on account of manifestations. Knowing this properly you should identify your bhavas(intentions). 

15. O Jiva! If you do not know your own soul and keep indulging in punya only continuously then you shall never acquire the happiness of Siddhahood. Instead you will be transmigrating in the world.

16.  O yogi! Knowing your own soul alone is the cause for Moksha and nothing else. – know thus for sure.

17. O jiva! The description of Margana sthana and Guna sthana have been made from the aspect of Vyavahara only. Hence you recognize the soul defined from aspect of Nishchaya naya so as to attain Parameshti status.

18. Those Jivas, who inspite of being householder/businessmen know the desirable- discardable and worship Jinadeo daily, they attain Moksha quite soon.

19. O brother! With pure mind remember Jinadeo, contemplate of him and meditate upon him so that in one moment you could attain the highest status.

20. O yogi! Do not think there is any difference between pure soul and Jinavar and this alone is  cause for Moksha – accept it for sure.

21. O Yogi! The sum and substance of all the sermons is  that soul is like Jina only. Realize this and give up all the activities of deceit ( i.e. treating punya as acceptable).

22. O Yogi! Whatever is Paramatma, I am the same and whatever I am , the same is Paramatma – Know this and do not indulge in any other vikalpa (intentions).

23. O Yogi! Have continuous faith in the soul of the form of lokakash with innumerable pure spatial elements, so as to attain Nirvana soon.

24. O Yogi! From the aspect of Nishchaya the size of the soul by nature is equivalent to Lokakash  while from aspect of Vyavahara is equivalent to size of own body. Know this, so as to reach the banks of world form ocean soon.

25. Oh! This Jiva has transmigrated in 84 lakh yoni forms since  eternal times and has acquired everything, but know this for sure that he never attained Samyaktva (right belief).

26. O Yogi! This soul is pure, consciousness form, Buddha, Jina and having nature of  kevel gyan( omniscience). If you are desirous of Moksha then have faith in it continuously. 

Meaning: Here the nature of soul is described. It is pure without corruption of eight types of karmas, consciousness form having capability to experience knowledge, Buddha who knows everything on his own, Jina who has conquered the enemies (karmas) and having the nature of omniscience i.e.  knowing all the three worlds and all the three times simultaneously at the same moment. Having faith in such form pure soul would lead you to Moksha.

27. O Jiva! So long as you do not contemplate upon the pure nature of the soul, you shall not be able to attain Moksha. Go wherever you wish.

28. O brother! The Nishchaya naya says that objective (of contemplation) of all the people of three lokas is Jina, which is pure soul only . Know this without doubt! Do not  waiver.

29. So long as this Jiva does not undertake contemplation of pure form of the soul, till then he is called ignorant. The practices of fasting, tapa, sanyam (restraint) and following 28 gunas (strict rules),  of such ignorant jiva are not called as cause for Moksha. ( The practices of Vyavahara dharma  do not serve any purpose so long as Jiva does not experience the true soul form.)

30. Jinendra deo has told that if some Jiva recognizes the pure soul form and also practices Vrita (fasting), Sanyam then he attains the pleasure of Siddhahood quire soon.

31. So long as the Jiva does not know the extremely pure nature of self, till then all the practices of  vrita, sanyam, sheel (being virtuous) do not serve any purpose.

32. Punya leads a Jiva to heaven and Pap leads him to hell. However the one who discarding punya and pap together know his own soul, he attains Moksha.

33. O Jiva ! From aspect of Vyavahara conduct, Vrita, Tapa, Sanyam, sheel are cause for Moksha. From aspect of Nishchaya  conduct, taking recourse to pure soul is the essence of all the three lokas which leads to Moksha.

34. Jinendra deo says that the one who knows his soul by means of  his own soul and discards all other bhavas pertaining to others, he alone goes to Shivapuri (permanent abode of Siddhas).

35. O brother! Jinendra Deo has described 6 Dravyas, 7 Tatvas and 9 Padarthas  from aspect of Vyavahara naya. You learn them by making effort.

36. Pudgala etc. five dravyas  in the world are insentient while Jiva alone is consciousness form and that alone is the essence i.e. meaningful. Experiencing this Jiva Tatva,  the great Munis go across the worldly ocean quite soon.

37. O yogi! Discarding all vyavahara if you experience the pure soul only then you shall cross the worldly ocean soon – so it is told by Jina Swamy.

38. O yogi! The one who knows the difference of Jiva and Ajiva, he alone knows all in reality. This differentiating knowledge of Jiva and Ajiva alone is called as means for moksha by the Yogis.

39.  O Jiva! If you are desirous of attaining Moksha then experience the soul having the nature of Keval Gyan (omniscience)- so it is told by the Yogis.

40.  Oh! Who is engaging in contemplation? Who is engaging in  worshipping? Who is engaging in deceiving himself by treating others as touchables or untouchables?  Who is friendly with others? Who is enemy with others? Look everywhere- there is soul only.

Ishtopadesh-iv (Concluding part)

Now the disciple asks that ‘how does one practice (to experience the soul)?’ Here the methods of practicing are asked. So those are described here. Undertaking an activity is known as practice- this is known quite well. How should be the place for the same and what rules should be followed ? These are all told. Further the experience of the soul is also described.

36. One whose mind is not perturbed ( i.e. he does not have corruption pertaining to raga-dwesha in the mind) and the one who knows the nature of reality (soul) very well, such Yogi should carefully, (discarding laziness, sleep etc.) in a lonely place, practice the nature of the own soul.

Meaning: Firstly the mind has to be made perturbation free of all types of raga-dwesha, like a waves free ocean. Then make effort for self realization thinking of teachings of Guru etc.  in an isolated place.

Here the disciple enquires, ‘ Bhagwan! How does one know that the experience being attained is in accordance with the characteristics of the soul? How does the Yogi find it out ? Further how does he know that every moment he is progressing ?’ Acharya says ‘ O wise one! Listen I shall describe the characteristics of it ‘.:

37. From the moment the highest Tatva (soul) is being experienced, from that moment , the Yogi does not cherish the sensual objects which are easily attainable.

Meaning: Once the Jiva experiences his own soul, his interests in worldly pleasures keeps waning and do not attract him any more. Even food is not enjoyable. He wishes to experience the soul more and more.

Therefore the lack of interest in sensual subjects itself denotes the increase of experience  of the Yogi within his own self. Further:

38. From the moment the easily attainable sensual pleasures are observed as not enjoyable , from that moment, the manifestation of the experience of  own soul keeps progressing continuously.

Meaning: The lack of desires is indicative of the attainment of pure nature of soul to self. Here Acharya quotes Samayasar kalash 34 that ‘just give 6 months and see if you cannot attain such pure soul’.

“O vatsa! With the increase of experience of the soul what all starts happening , listen to them’:

39. The Yogi views the entire world as a great illusion. His desire is to attain the nature of the soul. If he gets involved in  some other activities , then he regrets it.

Meaning: One who experiences the soul, starts feeling world to be illusionary and meaningless. He does not have desire for worldly pleasures and wishes to experience the soul more and more. Even if due to fruition of previously bonded karmas he indulges in some activities, he immediately regrets it later.

Other features  of one experiencing the soul are :

40. He has respect only for solitude; such Yogi wants to remain in isolation only. Due to requirements of his own, he may need to talk to others but immediately he forgets it.

Meaning: To avoid the contact of worldly people who are interested only in selfish talks, the yogi wants to stay in solitude for experiencing the self. Even if he may come to town due to dependence on food, he talks very little.

Further:

41. The one who has become stationary within the nature of the soul , he does not speak even while speaking, does not walk even while walking and does not see even while seeing.

Meaning: The yogi remains immersed within his own soul and even if he is required to preach, he does not indulge in it whole heartedly thus even when speaking he does not speak. Other activities of body are also undertaken with lack of interest hence they can be treated as not carried out.

More :

42. The Yogi engaged in contemplation of the self does not think of ‘what is this?’, ‘ How is it?’, ‘Whose is it?’, ‘Why is it?’ ‘Where is it?’ ; thus without engaging in such different contemplations he does not even know his own body (does not care for his own body).

Meaning: The yogi, while experiencing the soul, does not think of various aspects of soul as dravya i.e. ‘what is this?’, ‘how is it?’ etc. and enjoys just the experience of the soul with equanimity. At that moment he does not even think of his own body.

Here the disciple says, “ Bhagwan! It is a matter of great surprise! How is possible to have such a different state ?” Guru says “ O wise one! understand “. :

43. The one who starts staying in some place, he develops attachment with it and then he does not go to a different place.

Meaning: Just as a person develops attachment for his own town, village etc. and does not want to leave it; in the same way the Yogi immersed within his own soul enjoys it so much that he does not wish to look elsewhere. All external objects and enjoyments appear full of misery to him.

When he does not move elsewhere then what happens? Acharya describes further:

44.  Immersed in his own self, the yogi does not indulge in any other activity and does not care for the beauty or ugliness and other dharmas of the body. When he does not even know these specifics, then he does not accrue bondage and rather gets released.

Meaning: stationary within himself, the Yogi is not bothered about the beauty etc. of the body and does not have any raga or dwesha towards it. Hence he does not accrue karmas. In fact his pure manifestation results in Nirjara while even the conduct of fasting etc. results in asrava-bandh being shubha raga.

Further:

45. Other is other one only, hence is a cause for misery. Soul is soul only and gives bliss only. Hence Mahatmas have made all efforts for attaining the soul.

Meaning: Here other stands for body, family etc. Believing them to be own causes misery only since they can never be soul form. Their conjunction-separation always causes pain. Soul remains as soul and can never be body etc. form hence Tirthankaras etc. have made efforts to remain in the soul form only by means of Nishchaya Tapa.

What is the harm in having attachment towards other dravyas? This is described:

46. The unwise one who does not realise what is beneficial Tatva and what is non beneficial Tatva,  believes body etc. form pudgala dravya to be his own and himself. Then that pudgala does not leave company of the jiva in all the four gatis(births) of Narak etc. i.e. in all the transmigrations the pudgala dravya remains bonded to the jiva. He cannot get rid of it.

Meaning: Those who believe body etc. form pudgala to be his own always remain with it and cannot get rid of it in all the four states of transmigrations. Pudgala dravya always remain with him.

Disciple enquires,’ what benefit does the one who remains steady within his own self accrue?’  Guru says:

47. Immersed within his own soul away from body etc., keeping distant from vyavahar  of  the characteristics of engagements, such yogi derives some indescribable pleasure from the contemplation of the soul.

Meaning: Withdrawing the attention from all external objects and  vyavahara of their activities, when Yogi immerses within his own self the he gets an indescribable blissful experience.

What that pleasure does ? That is told:

48. The pleasure generated within the soul , burns away the eternal mass of karmas like fire burns the wood, such that the chain of karmas reproduction is broken. Then that blissful yogi becomes insensitive and indifferent to all the external calamities and distresses , thus does not suffer them.

Meaning: Just as fire burns away the fuel, in the same way the blissful experience of the soul destroys the mass of karmas. Subsequently he remains indifferent to external calamities etc.

Therefore :

49. The great flame of knowledge removes all the ignorance. Mumukshus ( people desirous of Moksha) should ask about that subject only, desire that only and experience that only.

Meaning: Such flame is called Vidya (knowledge) which should only be the subject of interest to Mumukshus. They should enquire with Gurus regarding it only and discuss this only amongst themselves.

Thus explaining in detail to the disciple, Acharya now wishes with great compassion to explain the same subject in brief to the pupil so as to implant it in his memory and says,” O wise one! What is the point in talking too much! The beneficial and non beneficial Tatvas can be implanted in brief also in the hearts of the intelligent people!”. :

50. “Jiva is different and Pudgala is different”. Just this alone is the essence of the description of Tatva. It encompasses everything. Beyond that whatever is described, it forms the detail of the same.

Meaning: Jiva and pudgala are two different entities wherein one  does not do anything to the other. The summary of Tatva is to identify the soul by means of differentiating knowledge and remain within the same. Rest is all detail.

Now Acharya describes the benefits of studying this scripture immediately and over a period of time.:

51. In this manner, studying ‘Ishtopadesha’ properly and contemplating upon it, getting wise to examine the beneficial non-beneficial, the Bhavya   with his knowledge of the self, who has developed equanimity towards honour and dishonor, staying within the forest or the city appropriately, acquires the incomparable wealth of Moskha.

Meaning: Moksha is ‘Isht’= desirable and ‘Upadesha’= Preachment which is that of contemplation of the soul . Thus this granth describes the procedure for attaining Moksha by means for meditation of the soul.

Thus completes the Ishtopadesha Granth written by Pujyapad Swamy.

The End

Ishtopadesh -III

On this the disciple enquires that what benefit the gyani achieves by contemplating upon the soul? This question is from the aspect of the result of meditation of the soul for the contemplating yogi. Acharya says:

24. By the dhyan of the form of contemplation of the soul within the soul, due to lack of experience of the parishah (distress created by others or occurring on its own) during this period, the nirjara(shedding) of karmas which prevents asrava (influx of karmas)  occurs quite soon.

Meaning: Under contemplation of soul one does not experience the sufferings or distress since attention is towards soul, therefore Nirjara of karmas occurs. Though this description is in the context of higher order yogis belonging to 8^thand above gunasthana, it is also applicable in smaller extent to jivas of 4-5^th gunasthana.

The same is described by the next shloka:

25.  “ I am the weaver of the mat”, in this way two different things have relationship. Where soul himself is the objective of contemplation, the one contemplating and also the process of contemplation, how can there  be any relationship(bondage) ?

Meaning: Two different objects can only have relationship like weaver and mat. But here soul is contemplating of the self hence there is no accrual of karmas, in fact the previously bonded karmas also shed away. This statement is from aspect of Vyvahara naya  only and not Nishchaya  naya. 

Here the disciple enquires, “ O bhagwan! If the soul dravya and karma dravya do not have bondage from the aspect of adhyatma  yoga (nirvikalpa state of meditation) , then how does the bondage of soul and karma dravya  in the form of colocation in spatial form takes place? Since the release from bondage can occur only after bondage. Further, how would the opposite of bondage i.e. Moksha which  is desirable to all Yogis,   be acquired in the form of destruction of bondage ?” 

To this the Acharya replies:

26. The jiva with feelings of ego (oneness with others) is bonded while the egoless jiva gets released from bondage. Therefore all the efforts should be made to contemplate upon egoless state.

Meaning: ‘The wife-sons are mine and I am theirs’ – such is the ego of oneness which gives rise to bondage of karmas. Once jiva discards such thoughts of oneness, then due to lack of ragas the karmas do not accrue.

The disciple asks , “ How is that egoless state? What is the method of contemplating upon the egoless state?”

In reply the Guru describes the methods for meditation in the following shlokas 27-30:

27. I am one, devoid of ego, subject of knowledge of pure Gyanis and Yogindras (Kevalis). All the bhavas of the form of relationships are totally different from me.

Meaning: From the aspect of dravya soul is one, detached, devoid of all karmas, having nature of knowing self and others. Just as Kevali can know it directly, the Samyakdrishti can also know it by experience of the self.

Further, the one meditating contemplates that ‘what is the result of relationship?’ i.e. with the relationship of body etc. what result accrues to the Jivas? He answers himself:

28. In this world the Jivas have to undergo unlimited suffering (infinite misery) on account of relationship with body etc. Therefore I discard all the relationships which are accrued by the activities  of mind, speech and body. ( i.e. I prevent the soul spaces to be perturbed on account of mind, speech or body.)

Meaning:  In conjunction with the body jiva suffers continuously in this world. By withdrawing from its ownership , one should contemplate such that soul becomes pure and even the perturbations are stopped.

Further he envisages that ‘ As described in the scriptures, Jiva have relationship with the corporeal pudgala dravya of the form of body etc. Due to that relationship only the Jiva  suffers diseases and death and undergoes pains related to death etc. Hence with what kind of contemplation can I overcome  those sufferings?’  Then he himself answers:

29. I do not die hence why fear? I do not have disease then how can there be pain? I am not child, nor adult nor elder. All these states belong to pudgala dravya only.

Meaning : The Jiva who has realized the nature of the soul, that samyakdrishti is fearless since he cannot die, nor fall sick being non corporeal. All the states of childhood, manhood etc. belong to pudgala dravya only.

Now the one contemplating himself raises a doubt that ‘ if in accordance with aforesaid principles, even though I do not have fear, but the body etc. things which were mine from the birth; which I have discarded on account of differentiating knowledge,  then would those body etc. things be cause for regret on account of eternal ordination?’ Then he himself rejects the thought ‘no its not possible.’:

30. Out of delusion I have enjoyed all these pudgala again and again then discarded. Now how can I desire for these vomit like substances ? Therefore I do not have any interest in these enjoyments.

Meaning: Just as someone does not want to eat leftovers, hence the gyani contemplates not to desire the previously enjoyed pleasures. This statement is from aspect of Vyavahara naya since Jiva can neither accept other dravya nor discard it in reality. This partaking has occurred under influence of other dravya as nimitta.

Now the disciple asks ‘ why and how do the pudgala keep bonding to Jiva all the time?’ The Guru says:

31. Karmas act for the benefit of karmas while Jiva wants to benefit the Jiva. This is all right since who does not desire to increase their influence ( everyone is selfish)?

Meaning: From eternal times the Jiva has been bonded with the karmas and bonds new karmas under the influence of fruition of previously bonded karmas. Hence karmas cause new karmas to be accrued. However if Jiva realizes his own nature and undergoes the fruition of karmas without sense of oneness then he does not bond new karmas. Then it is said that Jiva’s purushartha (efforts) have overcome the karmas. In this manner from Vyavahara aspect the karmas are said to be stronger or weaker than the Jiva.

Therefore understand that the Jiva bonded with karmas only keep collecting new karmas. Hence:

32. Being oblivious like Loka, you indulge in benefitting the body etc. other substances which are knowable to the senses. Now you should discard the desire to benefit others and make efforts to benefit yourselves.

Meaning: Out of ignorance Jiva believes karmas, body etc. to be his own and  keeps making effort for their benefit. Once he realizes their true nature then he makes effort for the benefit of his own soul. This is in accordance with the worldly tradition of people helping their own.

Here the disciple asks that how does one differentiate between self and others and what benefit accrues by such knowledge? Acharya says:

33. The one who practices by the preachment of Guru and knows the difference between self and others by his own experience , he continuously experiences the pleasures of Moksha.

Meaning: The one who follows the Guru and the scriptures etc. and practices to experience the soul by means of differentiating knowledge with respect to others, he enjoys the bliss of Moksha all the time.

The disciple asks that ‘ who is the guru in the context of experiencing the pleasures of Moksha.’ Guru replies:

34. Soul only is desirous of Moksha for his own benefit, soul only directs the means for attaining Moksha and soul only manifests into those efforts for attaining Moksha. Hence soul only is the Guru for the soul.

Meaning: In reality soul only is the guru of the soul since he only desires his own wellbeing and makes efforts for the Moksha.  Soul only takes him into transmigration and soul can lead him to Moksha.

Here the disciple says with disapproval that ‘ when one is his  own guru then there would be no need for a Mumukshu ( person desirous of Moksha) to serve the Dharma Acharya etc. If you say that this is true then it would lead to a fallacy.’- The Acharya replies :

  35. The Abhavya jivas who are incapable of understanding the Tatva Gyan ( reality) cannot become wise in spite of thousands of lectures of dharma acharyas. Those who are knowledgeable, cannot become ignorant. Just as Dharmastikaya is nimitta only in the motions of Jiva- Pudgala, in the same way other objects are also Nimitta only ( Guru is also nimitta only in the learning of student.)

Meaning: Just as a heron cannot be taught to speak like parrot, abhavya jiva cannot learn in spite of capable gurus. Thus Guru is nimitta only while capability depends upon jiva .

Ishtopadesh -II

    

Now the disciple asks , “ O Swami! Maybe the Jiva will be happy after attaining Moksha but what is the harm if he remains happy in the world it self ?  Why should saints keep making effort to get rid of the world?”  Acharya says :

12.  The world is like a paddle wheel  in which the moment one pushes one paddle ( calamity) away, the next paddle(disaster)  immediately replaces it. ( Thus one after another calamities keep appearing).

Meaning: the worldly pleasures are illusionary  and worth giving up. The problems keep appearing one after another hence one should destroy the worldly existence.

The disciple says. “Bhagwan! All do not face calamities. Some rich people are seen to be enjoying also. “ Acharya answers:

13. Just as a person suffering from fever with chills drinks or applies Ghee and believes himself to be alright again, in the same way a person believes himself to be happy with laboriously earned wealth which really cannot be protected.

Meaning: The foolish person believes application of ghee  makes him healthy again. Similarly collecting wealth one considers himself to be happy but this is illusion. The wealth gives pain in earning, in protecting,  at its departure; hence in all conditions it causes misery.

The disciple enquires, “ It is  a matter of great surprise that since such wealth which is laboriously earned is a cause for suffering in this loka and next loka , then why do people no discard it?” The Acharya tells:

14. This worldly Jiva does not realize that calamities can strike him also, similar to a man sitting on top of tree who considers himself to be safe in the middle of wild forest fire where deer etc. are burning. ( He does not realise his own situation.)

Meaning: The foolish person believes himself to be safe on the tree from the fire thinking that he is protected. He does not realise that his turn would also come.

The disciple asks “ Bhagwan! What is the reason that the people do not notice the misfortunes even though  they are quite nearby?”

Acharya replies ‘ Out of greed, O Vatsa! The greed for wealth causes the approaching calamities not to be noticed.’ Since:

15. Those who are happy with  the passage of time,  since it is a cause for increase of interest on given loan, even though it is also cause for reduction of their own life; to such greedy people the money is more attractive than their own life.

Meaning: Even though his own life span is reducing, the greedy businessman wants longer time to pass so as to earn more interest. Hence this money is really cursed.

Here the pupil says, “ Money which is a means for accruing punya , how can that be condemned? Without money one cannot acquire punya by donating to needy, conduct puja etc. Hence money cannot be blamed. In fact it should be praised. Therefore one should acquire wealth to donate to needy and accrue punya for acquiring future pleasures.” For this Acharya replies:

16.  The poor person who  collects wealth for the purpose of donation in order to accrue punya, he covers his body with mud thinking that ‘I would take bath later’.

Meaning: If someone indulges in pap to accrue wealth thinking that he can acquire  punya by its means then he is deluded only.

The student says again, “ O bhagwan! If earning the wealth generally results in accruing pap and therefore should be shunned being cause for misery, but on the other hand one cannot enjoy pleasures without wealth hence wealth should be praiseworthy?”

Acharya replies “ this is not so. From the objective of accruing punya, it is not right to collect wealth as I have told earlier. Now you are asking if wealth is a means for pleasures and enjoyments then such is not the case either.” “ If you ask , how so?” Then:

17. The lack of which causes misery, on acquisition it causes lack of fulfillment  and which cannot be given up without great efforts, which wise person would indulge in such enjoyments with desire ?

Meaning: The beginning-middle-end of enjoyments are cause for pain, thirst and lust which can never be satisfies like fire which does not get subdued by any amount of fuel, or ocean which does not get filled by waters of the river.

Further Acharya adds, “ The body for whose enjoyments all the efforts are made with sufferings, that body is utterly unholy as told next “.

18.  The object  in whose contact even the holy things become unholy, that body is always surrounded with hindrances,  difficulties, obstructions etc.  therefore  the wishes for  its enjoyments are futile.

Meaning: Body is always cause for sufferings. It is a dwelling for diseases and even most holy object become impure and stinking in its company. Hence one should give up its attachment.

Even then the disciple says, “ Even if wealth cannot help body due to presence of so many obstructions etc., still the soul can be benefited by the wealth besides the fasting, restraints etc. “ To this Acharya says, “ It is not so, for the following reason”:

19. Those things which are beneficial to the soul, they are harmful to the body. The things which are helpful to the body, they are detrimental to the soul.

Meaning: Food, wealth etc. are beneficial to the body but earning wealth leads to pap which leads to birth in hell etc. On the other hand fasting causes destruction of karmas but causes the body to become weak.

The disciple now quotes from Tatvanushasan,  “ The benefits of this loka as well as other loka can be attained by means of dhyan. Hence with dhyan every thing can be achieved.” Acharya says this is not so. Dhyan(meditation) should be used for benefitting the soul not the body.

20.  At one end there is Chintamani jewel and at another end there is a piece of oil cake; both of them can be achieved by means of dhyan. Then which one the sensible  people shall give importance?

Meaning: The wise person will always opt for the Chintamani jewel. In the same way the wise people use dhyan for attaining pleasure of the soul rather than the sensual pleasures.

The disciple who is now attaining belief after the explanations, now asks Guru to tell him  the form of soul which is the subject of dhyan. To this Acharya responds:

21. The soul is knower and seer of both loka and Aloka , having nature of infinite bliss, of the size of the body, permanent and can be experienced by own self directly.

Meaning: Here five major characteristics of the soul have been described. The soul is knower and seer of loka and aloka. Its nature is to be infinitely blissful. It occupies space in akash equal to the size of the body. It is indestructible and can be experienced by own self.

Here the disciple enquires that how should such a soul be worshipped? Basically he has enquired of the means for carrying out meditation of the soul. Acharya says:

22. With concentration of the mind, restraining the activities of the senses, one should contemplate upon the soul by his own  soul.

Meaning: Once the soul is known by means of srutagyan (scriptures or preachment) then all activities of senses and the mind are totally restrained. Subsequently the knowledge is turned inwards to know the soul. This is the method of meditation leading to experience of the soul.

Here the student asks “ O bhagwan! What is the objective of the worship of the soul? What purpose is served by serving the soul since the activities of the thinkers is dependent upon the knowledge? Acharya answers:

23. The worship of ignorance ( i.e. body etc. devoid of knowledge) provides ignorance. The worship of the knowledgeable people/soul  gives knowledge. After all, whatever one owns , he gives that only, such is the dictum.

Meaning: When one is worshipped then whatever he owns, he can give that much only. The service of gurus as well as knowledge natured soul leads to acquisition of knowledge.

Continued.......

Ishtopadesh

About Acharya Pujyapad  author of Ishopadesh 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. Ishtopadesh is a small simple Shastra which describes spiritualism leading to experience of the soul. As the name suggests , the objective of the Shastra is generation of happiness and destruction of sufferings. By means of differentiating knowledge one can attain this objective. Acharya has concisely described the means to experience the pure soul within self and in this way he has drawn a simple roadmap to attain Moksha. . For this he has followed the philosophy of Acharya Kunda kunda Deo extensively. Pandit Ashadharji had written a detailed commentary on this Shastra sometime in 13^th Century which has not been included here. Instead  a simple short meaning of the gatha is also provided along with each gatha.  It is planned to complete this Shastra in four issues of the blog.  

Mangalacharan:

1.  Those, who have realized themselves with the destruction of all the karmas, I offer obeisance to such samyak gyan form Paramatma.

Meaning : Here the obeisance is offered to the soul which has realized himself and is of the nature of total knowledge which will never fall from that highest status hence is superior to all the worldly people.

The disciple asks that how can the soul realize himself ? Acharya answers :

2. Just as with the presence of appropriate reasons the  gold stone ( impure gold form stone) gets purified into pure gold, in the same way, the soul also can purified into his own pure conscious nature in the presence of appropriate dravya(substance), Kshetra (place), kaal(time), Bhava ( manifestations) of the self.

Meaning: The worldly people have the capability to become Paramatma in the presence of  proper internal and external reasons.

The disciple enquires that if the soul can realize himself on his own then all the efforts of fasting, penances etc. would be a waste ? Acharya says that it is not so, they also serve some purpose:

3. It is better to attain Deva status by means of fasting rather than  attain hell state by not fasting. Just as there is great difference between two persons  waiting for a friend’s arrival by sitting under a  shade or under the heat of the sun. ( In the same way there is great difference between a person practicing fasting to another not practicing fasting).

Meaning: The person following right conduct of fasting etc. gets birth in heaven etc. and thus gets better opportunities than the one with lack of restraint who takes birth in hell etc. and suffers.

The disciple again enquires that in such a case making effort for self-realization of soul would become meaningless since that effort would be much harder than the attainment of heavenly pleasures by fasting. Hence people would rather make efforts for fasting etc. rather than self- realization. 

Acharya clarifies that this is not so. The conduct of fasting is not a waste; on the other hand the effort of self-realization cannot be called meaningless.

4. The meditation of the soul which is capable of taking bhavya people to Moksha , how distant is the heaven for that  meditation to carry them ? ( Not at all, actually it is nearby). The person who can carry a load upto 2 Kosa easily, would he get tired in taking the same to half kosa? (Not at all.)

Meaning: The shuddhopayoga manifestation which is capable of leading a jiva to pleasures of Moksha, under its influence the shubha raga automatically provides benefits of heaven etc.

Thus meditation of the soul leads to salvation besides pleasures of heaven. Therefore the disciple enquires “ what are the benefits attained by  those who go to heaven?” Acharya replies:

5. The pleasures experienced by the Jivas resident in heaven is the  same as that experienced by Devas of heaven. It means that the pleasures cannot be compared to anything else since they are incomparable.  That pleasure is based upon the senses, without disturbance from enemies and continues for a long time.

Meaning: Although the pleasures of heaven are sensors based but it is without hindrances unlike earthly pleasures. It is not short lived either.

Hearing this the disciple enquires from the guru, “ O bhagwan ! If the pleasures of heaven are far greater than those enjoyed by humans then what is the purpose of wishing for Moksha? Then Acharya tells him that such pleasures are delusional only:

6. The pleasures and the pains experienced by the holders of bodies are imaginary only. Observe! The same enjoyments which are believed to be pleasures in the world become distressing and painful like diseases when some calamities are experienced (e.g. attack of the enemies). This applies to all worldly pleasures and sufferings.

Meaning: The pleasures which are normally enjoyable become painful under conditions of distress hence the enjoyments are imaginary only.

Again the student asks “ If these pleasures and pains are illusions then why do the people not know it in that way ?” Acharya answers:

 7. The knowledge obscured by Moha does  not know the real nature of a thing, just as a person intoxicated by consuming poppy cannot know the objects properly.

Meaning: Just as a person intoxicated by consuming poppy does not realize his good or bad, in the same way and ignorant person believes body, wife, sons to be his own and worldly pleasures to be enjoyable. Thus he does not know the true nature of reality.

Without realizing the true nature of body etc. the ignorant  believes the body etc. to be of some other nature.

Acharya further says:

8. Although body, house, money, wife, son, friend, enemy etc. are having different nature and are others, but the ignorant Jiva believes them to be the same as his own soul under the influence of Mohaniya karma.

Meaning: With lack of differentiating knowledge, the ignorant jiva believes body, wife etc. whose nature is  totally different from self, to be his own.

Acharya gives an example explaining the nature of body , wife etc. which are considered to be assisting and benevolent by the jiva deluded by Moha.

9. Look ! The birds migrate from different directions and countries, arrive on some trees taking shelter for the night and in the morning fly away in different directions and countries for their work. ( The same analogy applies to you , your body and  your family etc.)

Meaning: The worldly people arrive from hell etc. taking birth into a single family and stay with them for the period of their life. Later they all depart towards heaven etc. depending upon their destiny.

Further Acharya urges to give up thoughts of enmity towards enemies describing such thoughts as ignorance by means of an example:

10.  Why does the person who had harmed someone earlier in the past, now gets angry when that person harms him. Look! When someone uses a gardening fork to dig earth, the handle also pulls him down to the ground.

Meaning: It is a reality of life that ‘as you sow, so shall you reap’. Hence one should not be angry when someone harms him since he is just returning what he endured from you.

Here the pupil enquires that what harm is inflicted by a person upon himself by indulging in raga( attachment etc.) towards wife etc. and  dwesha ( aversion etc.)  towards enemies? Acharya answers:

11. This Jiva keeps churning the world form ocean by means of long ropes of raga and dwesha out of ignorance and keeps transmigrating into five paravartan ( transmigrations) forms for long period of time.

Meaning: It is a worldly story of devas churning the oceans  using mountain and two ropes. Same way the Jiva is churning into five forms of transmigrations with activities of raga and dwesha.

Continued .......