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 .