Festival of Death (concluding part)

The gyani is fearless:

9. This soul residing in the body always knows only the pains and the pleasures. The transit towards the other loka is on my own,  so in reality who should fear death?

Commentary: The ignorant is Bahiratma, hence residing in this body he believes that ‘I am happy, I am unhappy, I am dying , I am hungry, I am thirsty, I am destroyed’. The Antaratma Samyak Drishti believes that – whatever has taken birth would die. This body is  born out of masses of pudgala paramanus of earth, water, fire, air etc. and it would get destroyed. I am non corporeal soul of the nature of knowledge which is never ever destroyed. These hunger, thirst, diseases, cough, fear, pain etc. belong to pudgala only, I remain their knower. Unnecessarily I treat them as mine.

This body and myself has the relation of occupying the same space, even so my nature is knower. The body is insentient, I am non corporeal , body is corporeal ; I am indivisible one , body is mass of several paramanus; I am indestructible while body is destructible. Now whatsoever hunger, thirst, disease etc. are generated in the body, I will remain their knower only since my nature is knowingness only.

Having ego in others only is ignorance which alone is Mithyatva. Just as after vacating one house one starts living in another house, in the same way, I have to move into another body born out of the bondage of karmas bonded due to my shubha-ashubha bhavas. This does not result in destruction of my nature. Thus contemplating upon the reality, who would be fearful of death?

The Samadhi Maran provides happiness:

10. For the ones who are obsessive about the world, who are unaware of their own nature, death is occasion for being afraid; however for those who are aware of their own nature, who are detached from the world, for them death is an occasion to rejoice.

Commentary:  For those  who are devoid of knowledge of the own soul on account of fruition of Mithya Darshan, who believe the body itself to be soul, who believe eating, drinking, sensual pleasures only to be happiness, for such Bahiratmas the death is an occasion to generate considerable fear. They cry ‘ Oh I am destroyed! I shall not get to eat or drink anywhere, I don’t know what will happen after me, how I shall die ? I shall loose the company of the family etc. Everything is gone! Who can provide me refuge, how to survive and stay alive?’ Thus with great agony they die.

Those who are have knowledge of own soul, they think as follows at the time of death: I have never ever enjoyed even a moment’s pleasure staying  like a prisoner in the body form prison , suffered the burns caused by the sensual desires  without getting satisfied at any time, suffered the agony of hunger-thirst, heat-cold, diseases etc. endlessly. With great pains, dependence, insults, extreme sufferings, separations of near and dear ones, I have spent the time under great duress. Now with an end to these sufferings, without dependence , of the form of infinite happiness, without  undergoing birth and death, an opportunity to attain  an indestructible status has now been received in the form of this death. This death is extremely beneficial providing great happiness. This worldly stay is only suffering form. Now only Samadhi Maran is the refuge, there is no other protection; without it all the four gatis(birth forms)  have been  cause for miseries. Now with total detachment of the worldly stay I take refuge of the Samadhi Maran.

No one can prevent the soul to transit into other Loka:

11. The moment this soul traverses to the other Loka for purpose of undergoing  the results of fruition of previously bonded karmas , at that time none of the elements of the body i.e. earth, water, fire, air, space       can stop it.

Commentary: When the current ayu (age) of the Jiva has come to an end, then the ayu pertaining to other loka , body etc. come into fruition. At that moment, for the soul traversing to the other loka , none of the five elements of the body can prevent that from  happening. Therefore it is desirable to undertake refuge of the four aradhana ( prayers) enthusiastically and embrace death.

Samadhi Maran is cause for Nirvana:

12. Whatever sufferings are generated at the time of death due to fruition of past karmas, in the form of diseases etc., those are  for the purpose of giving up attachment and oneness to the body for the wise persons and to provide happiness of the Nirvana.

Commentary:  From the day this Jiva has taken birth, since that day he establishes oneness with the body and imagines great happiness in staying within it. He believes this body as his abode, has great affection towards it and does not see any other place for himself to stay other than it. When sufferings start in this body due to diseases then the wise people  develop detachment towards it and they see it  as really painful, temporary and destructible. When the ingratitude of the body is visible then the soul makes effort for attaining the indestructible state and the total detachment  makes appearance.

He considers the disease to be benefactor. Due to the affection towards body, I have suffered  birth-death, separations, diseases, pains and the miseries of Narak etc gatis. Should I continue to have affection towards this painful body  forgetting myself and accrue bondage to traverse into the lowly forms of Ekendriya etc. by bonding with karmas ? The different types of diseases like fever, breathlessness, heartburn etc. which are generated ; they are great benefactor to me to reduce my attachment towards this body and direct me towards the path to dharma.

If the diseases had not appeared then my affection towards this body also would  have been unabated and the ego would not have diminished. Under the influence of Moha, being blind, I was treating the body as everlasting and immortal. Now the appearance of the diseases has awakened me. Now knowing the body to be transitory without protection , knowing the penances of gyan-darshan-charitra alone as real protector, I take recourse to Panch Parameshthi in my heart.

Now at this hour, the divine sermon of Jinendra is the great medicine form nectar for me. Without the nectar of Jinendra’s words, nobody is capable of removing the sufferings generated by the  diseases of sensual desires and passions. The external medicines etc. can subside some  disease for sometime due to the fruition of weak asata karmas. But this body is full of several diseases. Even if one disease subsides, death is assured due to the suffering generated by some  other ailments. Therefore I take recourse to the nectar form preachment of bhagwan which is capable of removing the diseases of birth-old age-death form. 

In spite of thousands of treatments with medicines etc. the ailments of the destructible body would not disappear. Therefore feeling miserable due to illness, it is not appropriate to indulge in unholy contemplations which can be  cause for lowly births.

The appearance of ailment  should be treated as beneficial  since under its influence I would get rid of this weak and decrepit body. If the ailment had not appeared then my previously bonded karmas would not have been fructified   and I would not have been released from the prison form decrepit, stinking painful body. As the assistance of the disease form friend in this body keeps growing, I am gaining speed in getting released from the bondages of raga, karmas and the body.

This ailment is in the body  and it will destroy the body only. I am the soul which is non corporeal, consciousness natured, indestructible  and knower. This suffering generated by the sickness is in my knowledge, I am merely the knower only; I would not be destroyed along with it. Just as fire also suffers the beating with the hammer in the company of iron, in the same way I also know the suffering in the company of the body. Just as fire burns the hut but the space within the hut is not burnt; in the same way the soul being  indestructible, non-corporeal and  conscious natured is not destroyed by the fire in the form of ailment.

The karma  bonded by us would have to be endured on fruition. If I face it cowardly then karma would not leave me and even if I face it with patience, the karma would not leave me. Therefore the cowardice which blemishes both the lokas be damned. It is much better to embrace patience which would destroy the karmas.

O Atman! You feel so cowardly on  facing the ailment, just consider: - Which suffering this Jiva has not endured in the hells? There you have been killed, torn, sawn, pounded innumerably infinite times. How little  is the suffering here ? The extreme sufferings of Tiryanch Gati cannot be described by the bhagwan Keval Gyani by  means of the words. I have died infinite times by burning in fire in the forms of Tiryanch in the past;  infinite times I have died due to  drowning; infinite times I have died by consuming poison; infinite times I have been torn apart by lions, tigers, snakes etc.; pierced by the swords etc.. Infinite times I have died suffering cold, heat, hunger, thirst etc.; then how much is the suffering caused by the ailment?

This disease is being my benefactor only. If the ailment had not appeared then my attachment towards the body would not have reduced; I would not have taken shelter of Paramatma by giving up everybody. Therefore the disease which has appeared at this moment is my friend only to inspire me to undertake Maran (death) with Aradhana  (prayers). Considering all this the gyani does not grieve on account of illness, he celebrates the festival of destruction of Moha only.

Samadhi Maran showers nectar only:

 13. In this world death is a cause for distress    for all the Jivas only, but for the Samyak Gyani jivas it is means for accomplishing nectar i.e. Moksha. Just as a pot made with raw mud is baked on fire to enable it to fill with nectar form water, if the raw pot is not properly baked on fire then it cannot be used to store water; once properly baked on fire the pot can be used to store water for a long time; in the same way if jiva endures the suffering with equanimity once at the time of death then he would become eligible for attaining Nirvana.

Commentary:  Hearing the name of death itself the Agyani starts manifesting in distress that – Now I am going, how do I continue to live, what do I do, who will protect me? In this manner he becomes miserable since he is Bahiratma only and believes the body etc. external objects to be the soul. The Gyani Samyak Drishti believes as follows:  I am wearing this body on account of the nimitta of Ayu karma. On completion of its duration, it would definitely be destroyed. I am soul of the nature of indestructible knowledge , there is no harm for me in leaving this decrepit body and entering into new body.

Samadhi Maran is great Tapa (austerity) – simple way for salvation:

14.  The result achieved by practicing fastings with great distress by the sages, the same can be achieved at the time of death by undergoing Samadhi Maran peacefully  with shubha dhyan for a short while . 

Commentary: The status of Indra etc. in heaven and in continuity the Nirvana is attained by practicing five great vows and severe austerity. The same state can be  attained in much easier way by accepting death taking shelter of knowing nature  of self with recourse to four Aradhanas (prayers) with detachment, discarding cowardice and fear, leaving affection towards body, relatives etc. Thus he becomes Deva of high order in heaven loka. Later he takes birth in high kula (family) and receives high Sanhanan ( bone structure)  etc. requisite accessories , accepting saint hood , on completion of attainment of three jewel forms ( samyak drshti-gyan-charitra) , he proceeds towards Nirvana.

The practitioner of Samadhi attains higher order Gati only.

15. The one who does not indulge in fearful and painful manifestations and keeps equanimity peacefully without raga dwesha , that person does not take birth as Tiryanch or Naraki. The one who undertakes fast unto death along with Dharma Dhyana becomes Indra in Swarga Loka or higher order Deva, does not take birth in lower orders- such is the rule.

Commentary:  Effort should be made to undertake Maran along with Aradhana (prayers) by acquiring opportunity to attain Uttam (high) Maran. Do not proceed to lower gati (birth) by becoming afraid at the time of death and having  affection towards possessions , manifesting fearfully. You will not get such opportunity in infinite births and the death shall not leave you. Therefore carefully with patience practicing Dharma Dhyana one should discard the body.

Entire Tapa ( austerity) is for Samadhi only:

16. The objective of  practicing asceticism, fasting and reading scriptures is to attain Samadhi only i.e. to undertake death taking care of the soul.

Commentary: O Atman! In your life you have practiced fast unto death etc. without sensual desires for long time. All that is to attain Samadhi Maran with detachment towards the body along with restraints giving up the food etc. The vows of Ahimsa, Satya(truth), Achorya(non stealing), Bramhacharya ( morality) , Parigrah tyag ( possessionlessness) have been practiced. All those are for carrying out Samadhi Maran by taking shelter of own knowing nature, discarding affection towards body etc. possessions,  giving up the activities of mind-speech-body in all forms, without attachments towards friends-foes etc. , bearing calamities with patience. Further whatever scriptures have been studied , that time is also spent  to carry out Aradhana (prayer) of the Vidya (knowledge) for the purpose of Samadhi Maran, without fear and distress, along with dharma dhyana knowing the nature of the self to be different from body etc.

Now at the time of death , if you do not discard the affection, fear, hatred, cowardice and helplessness; then whatever the tapa you have practiced, fasting undertaken , scriptures studied for so long would become waste. Hence do not discard carefulness at the time of death.

It is not good to have attachment towards decrepit body:

17. People say that whichever thing becomes extremely used and well known , it starts receiving disrespect and carelessness , the affection is reduced; whatever is newly obtained gets more affection. This is well known. But O Jiva ! You have used this body for a long time , then why are you getting scared of  its loss  and receiving new body? It is not appropriate to be fearful.

Commentary:  The body you have enjoyed  for a long time so that it is worn out; it has become weak and meaningless and now occasion  for receiving new bright body has  arrived then why are you afraid? This decrepit body  is bound to be destroyed. You should not continue affection with it, spoiling your death resulting in karma bondage which will be  cause for future misfortunes.

 Samadhi Maran leads to high order Gati :

18. In this manner the one who embraces death with zeal in Samadhi Maran, following four Aradhana, without being afraid , he is bound to be destined for Swarg Loka and nowhere else. Further he gets to be a higher order Deval only, this is sure. Enjoying the pleasures of Swarga till the end of his Ayu, that person takes birth in Manushya Loka in a pure rich family. Later he provides all desired riches to his family, friends, sons, servants etc. in various forms and enjoying his own life continuously, before completion of his Ayu he undertakes restraints. Thus traversing the earth in detached form for some time , just as a  dancer  gives pleasure to people watching him on stage, same way he too generates pleasure to all the people and then discarding his body on his own he proceeds towards  Nirvana.

                                                                                The End

Festival of Death (Mrityu Mahotsava)

                                                              Preface

A large number of philosophies describe the art of living, preaching their views about the soul and how to attain its purification. But rarely do they teach about death and how to prepare for the life beyond death. It is Jainism only where death is not a stop but just a minor milestone which has to be traversed with the objective of salvation. Where life ends for contemporary philosophies, for Jains it continues and will continue till the goal of Moksha is attained.

While we look upon the Munis with great respect for being able to undertake severe penances and renunciations without much ado, they themselves keep preparing for the major battle of the life i.e. the moment of departure. They are very well aware that while the entire life they have lived with austerity and controls, those restraints would be put to severe test at the last moments. Even a momentary lapse of detachment could cause rebirth into lower order than envisaged. Hence    a lot of planning and preparation is undertaken to ensure that they remain detached not only with respect to  the world but also with respect to the body which is now coming to the end of its term.  

Technically speaking a human being cannot carry anything with himself to the next incarnation except his Karmic body which carries a record of all the acts of pap and punya indulged into by him. The fruition of those karmas decide the kind of body and life he would have in the other world, be it in Deva, Naraki, human or Tiryanch (animal) form. But there is one thing he can carry with him. This is the right knowledge and  Samyaktva ( right belief). If in his present life he has attained Samyaktva then it can continue with him in the next birth unless he loses it at the moment of death due to bouts of attachment and delusion leading him into Mithyatva (wrong belief) which would result in his taking birth as Mithyadrishti.  In that case, even the birth need not take place in heaven ( for humans) and it could  again be human, hell or animal forms also. So one can see that the kind of upheavals it would create by the lack of restraints at the last moment. All the gains of the previous birth would be wiped out and he would have to restart his journey for attaining Samyaktva again. After all the objective of Samyaktva is to progressively purify the soul so that he could climb the ladder of gunasthanas (scale of purification of soul) and attain Keval Gyan leading to salvation. The entire philosophy of Jains is directed towards this objective and nothing else.

On the other hand a student who has prepared the subject very well all the year round is very confident in appearing in examination since he is quite sure that he would do well. In the same way a person who has attained Samyaktva and realized his own soul would be confident in meeting death since he knows that death does not change anything in his soul. It is merely the body which is being changed. It is for people like him the death has been called a festival, an occasion to celebrate their departure. They go, not with tears in their eyes, but a smile on their face, having conquered death with a sense of achievement.

Several authors have written extensively on his subject including the preparations that the Muni or householder should undertake. However a simple and small poem by Pandit Sadasukhdassji in the beginning of 19^th century is quite simple and informative. It was known as Mrityu Mahotsava or the Festival of death. Pandit Sadashukhdas ji wrote commentary on Ratna Karand Sravakachar authored by Acharya Samant Bhadra of around second century which describes all the essential activities of house holder. In this as part of Sallekhana Adhikar he  created the verse Mrityu Mahotsava. This English version is planned to be completed in two issues.

                                                  Festival of death : Mrityu Mahotsva

1.  I am progressing on the path of death and request the bhagwan Veetrag deva  to provide assistance in the form of provision of guidance, preachment, right knowledge, concentration   to help reach the goal of salvation.

Commentary : From the eternal times I have died infinite times in the wrong way which are well known to the omniscient Veetrag Bhagwan. Not once have I attained the right death ( death with right knowledge). If I had died the right death then I would not have been the subject of deaths in the world ( I would have attained salvation). The right death is one in which in spite of the death of the body, the right belief-right knowledge-right conduct    form nature of the soul is not harmed by the passions and desires. Where, under influence of deluded belief, one dies under considerable perturbation believing the body itself to be soul; that is wrong death.

Due to the false belief, I have believed body itself as to be the soul and thus harming my knowledge –vision form nature I have transmigrated infinite times. Now I pray to the Veetrag Bhagwan that I should not suffer painful death or  death  accompanied with lack of right knowledge of self. Therefore I take recourse to Veetragi (detached) omniscient to grant me  perturbation free death with Dharma Dhyana.

Now I teach my own soul :   Soul is with the body of knowledge.

2.  O Atman ! Do not be afraid of the continuously weakening cage of the form of the body by the hundreds of webs of hordes of insects because your body is of the form of knowledge.

Commentary: Your nature is of the form of knowledge in which all the objects are illuminated. It is non corporeal, flame of knowledge form, indivisible, indestructible, knower and seer natured. This extremely stinking destructible body is of the form of flesh, bones and skin which is very different from your own form. Under the influence of karmas, they both are occupying the same space and staying together as one ; even then there is considerable difference between yourself and it. This body is a mass of parmanus(atoms)  of earth,  water, fire, air which will get scattered when time comes but you are indestructible indivisible knowledge form. Therefore why are you afraid of the destruction of the body?

Further it is told. Do not be fearful of the migration for taking rebirth.

3. O Gyani ! Veetragi Samyak Gyani preaches you – Now with the arrival of great festival of death why are you fearful? The soul residing in this body remains in its own nature and migrates to another body form abode. What is the reason to be afraid ?

Commentary:  Just as a person, leaving his dilapidated hut and occupies a new palace; then this is an occasion for a big festival. In the same way if this soul remaining in its own nature, leaving a dilapidated body form hut, goes and occupies a new body form palace then it is an occasion for great celebration. No harm is accrued which could be the cause for being afraid.

 Staying with your own knowing nature, discarding the belief of ownership of others, if you traverse to other incarnation then  you will take birth as Deva in Vaikriyik (heavenly) body which is  divine, devoid of metals and its variants and having great respect you will be worshiped by several influential Devas. On the other hand due to the fear if you spoil your knowing nature and die with a sense of ownership of others; then taking birth in one sensed etc. forms body, destroying your own knowledge you would become like an insentient.

Therefore leaving this soiled troublesome body occupying a trouble free bright body is an occasion for great celebration.

Samadhi maran ( death under meditation) is beneficial :

4. The Ganadhar etc. great people of the past tell us about the death which results in wonderful fruits, enjoyments of heaven etc. then how can those great people be afraid of death?

Commentary: The fruition of the results of the deeds is received only after death. You have given shelter to six kinds of body forms and protected their life, destroyed own raga-dwesha, desire, anger etc., discarding the untruth, injustice, immorality, forsaking the grabbing of others property; with great satisfaction you have protected your own soul , then its fruition  is also enjoyable  in heaven only. That enjoyment of heavenly pleasures can be achieved only with the assistance of a friend called death. Hence no one else is helpful to this jiva other than death.

In this humanly paryaya (form) in this decrepit body what all sufferings would have accrued and how long it would have been required to continue ? I might have migrated  into Tiryanch(animal) or Narak (hell) form on account of severe Art dhyan ( meditation of sufferings) or Roudra dhyan ( meditation of anger). Therefore with the fear of death , with attachment of body, family, possessions , spoiling the Samadhi maran of the form of Chintamani Kalpa Vriksha ( wishes granting tree), full of fear and sense of ownership it is not advisable to  invite poor death and migrate into lowly forms.

The King like Samadhi delivers one from the prison:

5.  My soul  had been captured into this body form cage by my enemy named Karma from the moment I came to the womb wherein I was suffering from several different pains of hunger, thirst, disease, separations etc. Now who else other than king by the name of death can get me released from this body form cage which is an abode of several sufferings?

Commentary :  I had been dropped into this body form cage by the karma form enemy wherein I was suffering several miseries. The hunger and thirst were always causing agony, breathing air in and out at every moment, suffering different types of diseases, undergoing slavery of  different kinds for satisfying the hunger;  facing different problems of  service, agriculture,  commerce etc. ; suffering  heat-cold ; tolerating the insults, abuses, beatings etc. of the ruffians;  undergoing governance of the kings, rich & powerful, family, wife-sons etc. Now from this body formed great prison who else other than the powerful king named death can get me released?

How long to carry this body? To wake it up every day, nursing it with water, bathing it, making it sleep, catering  for sensual pleasures, decorating with clothes-ornaments ; thus in spite of undergoing slavery of this body  day and night, this body piles miseries upon the soul, keeps it fearful, making it forget the nature of soul. From this ungrateful body one cannot get released without the assistance of king named death.

If knowledgeably, discarding the oneness with the body, carefully, practicing dharma dhyan without perturbation and with detachment, if I take assistance of the king named Samadhi Maran, then my soul would never occupy the body and be a target of sufferings. This king by name Samadhi Maran is very justice oriented and I take shelter under him so that I do not die a wasteful death.

Further it is added:  The friend providing happiness is Samadhi Maran.

6. Those who have knowledge and vision of the soul, they acquire the wealth of happiness with the assistance of a friend by name death, discarding the miserable mass of body far behind.

Commentary: Those who discard this extremely impure destructible body of the seven metal forms and acquire the divine vaikriyik body with a wealth of several pleasures, it is all due to the effect of Samadhi Maran of the Atma Gyani ( one knowing the soul). There is no one more helpful to the Jiva other than Samadhi Maran.

In this body one has to suffer several types of miseries, death after enduring great diseases and pains. Subsequently taking birth in tiryanch body or Narak and then suffering for innumerable number of years innumerable miseries. Undergoing infinite transmigrations in the form of births and deaths, there is no protection against these worldly transmigrations.

Fortunately due to some weak fruition of ashubha karmas now, human gati, uccha kula ( higher order family), completion of senses, company of good people and preachment of bhagwan Jinendra’s param agam ( great scripture)  has been acquired. Now if one could attain death with the accompaniment of experience of the knowledge natured soul as different from the body, along with right belief- knowledge-renunciation – restraints, without the attachment of family and possessions, without any fear, under the shelter of four types of prayers then there is nothing more beneficial to this jiva other than this in all the three worlds and all the three times. Getting released from transmigration of the world is the greatest blessing given by the friend named Samadhi maran.

Samadhi maran is like Kalpa Vriksha  (wishes granting tree) :

7. That jiva who could not ensure his own benediction in spite of getting the wish granting tree in the form of death then what can the jiva achieve later submerged in the mire of worldly mud.

Commentary: In this humanly birth the arrival of death is like a real Kalpa Vriksha granting all the wishes. If knowledgeably, realizing own nature one accepts death with prayers then one attains important Deva incarnation in heaven, Indra-hood, Ahmindra-hood and later chakravarthy- hood, Tirthankara-hood leading to nirvana. There is no one more generous than death in all the three lokas. In spite of getting such donor, if you  remain desirous of the sensual pleasures then the result of such desires is hell and nigod etc. If you do not take benefit of the death named kalpa vriksha then bereft of  the great treasures of knowledge you would drown in the mire of the world.

O Bhavya ! If you maintain the company of harmful lower order men who are full of desires, undertake unworthy activities under severe greed for enjoyment of pleasures by acquiring money willing to indulge in Himsa, lies, theft, immorality, possessions  and still your desires are not fulfilled. You travel abroad leaving family etc. behind, undertake disgraceful activities and conduct; then surely you would die with sufferings.

If even once with equanimity you undertake death with renunciation then giving up the worldly transmigration you would acquire indestructible pleasures. Therefore it is best to undertake Pandit Maran with knowledge.

Samadhi Maran is a great benefactor:

8. The death by which the decrepit body etc. are given up and new ones are obtained, would that death not be cause of happiness for the wise people similar to fruition of sata vedaniya karma ?  Death for Gyani people is a moment to rejoice only.

Commentary: This humanly body, in spite of feeding everyday, still keeps becoming weaker day by day ; it is not devoid of old age similar to that of devas. Every day the strength keeps reducing ; brightness and beauty keeps deteriorating; the softness keeps hardening; all veins and joints of the bones keep weakening; skin keeps loosening ; it becomes full of wrinkles without flesh; the glow of the eyes is lost; hearing of ears keeps reducing; hands and feet become weaker day by day; strength for walking is reduced;  in walking, sitting or standing the breathing is harder; cough keeps increasing; several diseases become incurable; then how long can the miseries of this decrepit body be endured and how long can this body be dragged?

Without the benefactor named death who will provide residence in a new body after giving freedom  from this dilapidated body? In the derelict body one has to suffer greatly from the fruition of asata vedaniya karmas. Without the benefactor named death who can get rid of such asata karmas? Those who are samyak gyani, they greatly rejoice on arrival of death and by taking care in fasting, restraints, abdication, morality etc. they make effort that such miserable body should not be required to be worn. Therefore the Samyak gyani treat this only as fruition of great sata vedaniya karmas.

To be concluded .......

Yogsar -III (Concluding part)

80. O Jiva! Discarding two groups of five (blemishes) , and accepting two groups of five (qualities) contemplate upon  the soul.  This soul is said to have  two groups of ten qualities each definitely .

Meaning: The first group of five defects are the five senses. Hence one has the restrain the five senses with Sanyam (Restraint)  and overcome them from wandering into their subjects which forms first group of five qualities. The second group of defects are the five Avrita ( being without rules). Here one has to overcome this defect by undertaking five Mahavritas which are known as Ahimsa(non killing), Satya (truth), Achorya (non stealing), Bramhacharya(celibacy), Aparigrah (possessionlessness). These five Mahavritas constitute the second group of five qualities.

The two groups of ten qualities of the pure soul  are as follows:

First group- Uttam Kshama (supreme forbearance), Uttam Mardava (supreme modesty), Uttam Arjava (supreme straight-forwardness), Uttam Shaucha( supreme purity), Uttam Satya ( supreme truth), Uttam Samyama (supreme self restraint), Uttama Tapa( supreme Austerity), Uttam Tyaga (supreme renunciation), Uttam Akinchanya ( supreme non attachment), Uttam Bramhacharya ( supreme celibacy).

Second group- Anant Gyan ( infinite knowledge), Anant Darshan ( Infinite vision), Kshayik Samyaktva ( Indestructible belief), Kshayik charitra ( Indestructible conduct), Anant daan ( infinite charity), Anant Labh ( infinite benefit), Anant bhog ( infinite enjoyment), Anant Upabhoga (infinite usage), Anant Virya (infinite strength), Anant Sukh ( infinite bliss). 

81. Soul is darshan , soul is gyan, soul is conduct, soul is sanyam (self restraint), soul is sheel(modesty), soul is tapa (austerity), soul is pratyakhyan (renunciation). Know this for sure.

82. The jiva who understands self and others properly, he definitely renounces others 

unhesitatingly. Know this as Sanyas ( renunciation )- this has been told by Keval gyanis. 

83. O yogi! The jiva accompanied with the three jewels (samyak darshan- samyak gyan- samyak charitra) alone is the highest pure pilgrimage. That alone is means for Moksha. Any other Tantra-Mantra is not means for Moksha.

84. This soul is unpolluted, pure and great Paramatma. Having such belief is Samyakdarshan and knowing thus is Samyak Gyan. Contemplating upon such soul again and again is Samyak Charitra.

85. Where soul is present , all his qualities are present- so say Keval Gyanis. This is the reason that Yogis always contemplate of the pure soul.

86. Singularly in Nirgranth form , without attachment of the five senses, with the purity of mind-speech-body, you contemplate of the soul by the soul to attain Moksha quite soon.

87. O brother! If you believe soul to be bonded or liberated then you shall definitely be bonded. If you immerse yourself in your true nature and contemplate then you shall attain the blissful state of Moksha.

Meaning: If you contemplate of the states of bondage or liberation then these are known as Paryaya drishti (contemplation of momentary states) and you shall definitely accrue bondage since these imply vikalpas or ragas. The means to Moksha is the experience of the pure knowing soul wherein all vikalpas are subsided and activities of mind-speech-body do not exist.

88. Samyak Drishti Jiva does not transmigrate to lower order births. If per chance it happens, then also no harm is done since he destroys the previously bonded karmas only in this process.

89. Renouncing all vyavaharas, the one who immerses in the nature of own soul, he alone is Samyak drishti. He gets liberated from the world quite soon.

90. The one who is owner of Samyak darshan is Pandit; he alone is most important in all the three lokas. He acquires keval gyan quite soon which is the source of unending bliss.

91. The Jiva who becomes stationary ( in meditation)  within the ageless-immortal soul  having boxful of qualities, he does not accrue new karmas and instead his previously accumulated karmas get destroyed.

92. Just as leaf of lotus flower does not get smeared with water, in the same way if the Jiva remains immersed within the nature of his own soul then the Jiva would never get smeared with karmas.

93. The Gyani who experiences the soul again and again remaining absorbed in equanimity, he destroys karmas soon and attains Nirvana.

94. O Jiva! This soul has the shape of man, is pure and is a mine of qualities. It is seen illuminated with  pure brightness.

95. The Jiva who believes soul to be pure, totally different from the impure body, he alone knows all the scriptures and he immerses in the permanent bliss.

96. The Jiva who does not know self and others and does not discard bhavas pertaining to others; in spite of knowing all the scriptures, he cannot attain blissful Moksha.

97. When the Jiva attains Param Samadhi ( supreme meditation ) devoid of all the vikalpas, then whatever pleasure is experienced at that moment, that only is called the bliss of Moksha.

98. O Pandit! Understand the four dhyanas (meditations) described by Jinendra namely Pindastha, Padastha, Roopastha and Roopatita so that you attain supreme purity soon.

Meaning: Here the four forms of meditation are told to be studied. The first is Pindastha wherein one contemplates of the bhagwan within own body. Padastha dhyan contemplates of the five types of Parameshthis i.e. Arihant, Siddha, Acharya, Upadhyaya and Sadhu. The Roopastha dhyan focuses attention of the Arihant alone while Roopatita concentrates on Siddha form. Thus the objective is to concentrate on them and by their means immerse within own soul.

99. All the Jivas are of the nature of knowledge- those who know it by means of equanimity, he alone practices Samayik ( being within himself)– so says Jinendra Deo.

Meaning: Here the definition of Samayik –(being within himself) is provided. The one who observes all Jivas to be of the nature of knowledge as well as the self  with equanimity is said to be practicing Samayik.

100. Keval Gyani says that discarding raga and dwesha, the acceptance of equanimity within self is Samayik – know this for sure.

101. The Jiva who renounces Himsa (killing) etc. pap and stations soul within the soul, he practices the Chhedopasthapana second charitra, which takes the Jiva to fifth state (Siddhahood). 

Meaning: Two types of charitra (conduct) are practiced when Jiva climbs the ladder of shreni on way to Keval gyan ( in 6-9 gunasthana). These are named Samayik and Chhedopasthapana. The first one is the contemplation of Equanimity while immersing within the own soul. The second one is to reposition the soul within the self after momentary lapse due to vikalpas etc. This is termed Chhedopasthapana denoting mending of a hole which occurred inadvertently in the practice and repositioning the self.

102. With renunciation of Mithyatva etc. the attainment of purity of Samyak darshan is called Parihar Vishuddhi Sanyam which is the third conduct. Jiva attains Moksha quite soon with it.

103. With the destruction of sookshma lobha ( micro greed) , extremely fine veetraga bhava ( bhava of detachment) culminates which  is called Yathakhyat Charitra (supreme conduct) which is abode of endless bliss.

104. From aspect of Nishchaya Naya, soul only is Arihant, soul only is Siddha, Soul only is Acharya, soul only is Upadhyaya and soul only is sadhu – know thus.

105.  Soul only is Shiva, soul only is Shankara, soul only is Vishnu, soul only is Rudra, soul only is Buddha, soul only is Jina, soul only is Bramha, soul only is infinity, soul only is Siddha also.

Meaning: Here soul is called different names by qualities and not by conventional names as followed by other religions. Shiva stands for beneficiary of the soul since by contemplating upon the soul, the soul gets benefited. He is  called Shankara since soul derives pleasure beyond senses in contemplating upon the soul. He is called Vishnu since he is all pervading with his keval Gyan  in all the three lokas. The entire universe is pervasive within the knowledge of the soul. He is called Rudra since he is destroyer of the eight types of karmas. He is Buddha since he knows all the Tatvas of the universe. He is Bramha since he is totally detached immersed within himself. He is called infinity since his qualities are infinite as well the paryayas. He is also named Siddha since he has attained such position that nothing further needs to be done.

106. In this ways, described by the different characteristics  stated above the Paramatma form without body, stays within this body only. There is no difference between the two.

Meaning :  Here it is confirmed that the characteristics of the Paramatma are described by the previous gatha and they are not  just names. These characteristics are applicable to the soul within our own body also and there is no difference between the two.

107. Whomsoever has attained Siddhahood in the past, whomsoever will attain in the future and are becoming Siddha in the present, they are all attaining it by means of Atma darshan ( experience of the soul) – know this for sure.

108. Afraid of the transmigration within this world, Yogichandracharya muni has written these verses with concentrated mind to address own  soul. 

                                                                                The End

Yogsar - II

                                                                            

41. This Jiva keeps roaming in false pilgrimages, indulging in fake activities, till he does not  realise his own soul with the help of Guru.

42.  Srutakevali has told that Deo (paramatma)  does not reside in pilgrimages or temples. Actually Deo resides in body form temple of self. Know this without doubt.

43. Oh! Jina Deo stays in body form temple of self. But people search for him in temples. Seeing this it makes me laugh that in spite of being Siddha they roam like beggars. 

44. O ignorant ! Deo is not in the temple. Deo is not in a statue, painting or artifact. Deo stays in the body form temple of self. Realise it with equanimity.

45. All say that Deo is in temples or pilgrimages but such Gyanis are rare who say that Deo stays in body form temple of self only.

46. O Jiva! If you are afraid of old age, death then engage in dharma. Drink the medicine of the form of dharma so that you could become ageless immortal.

47. By reading of shastras one cannot do dharma. By keeping books or Pichhi ( peacock feather broom kept by munis) one cannot do dharma. By staying in monastery one cannot do dharma. By carrying out Keshlonch ( pulling the hair out with own hands by munis) also one cannot do dharma.

48. The Jiva who resides within his own soul discarding both raga(attachment) and dwesha(aversion) – that alone is called dharma by JinaDeo. That dharma carries the Jiva to fifth gati ( fifth state i.e. siddhahood).

49. Oh! The life is melting away! But neither mind nor desires are melting away. Moha(delusion)  is blooming but there is no pulsation in  the soul for its own benefit. This is the reason that Jiva is transmigrating in the world.

50. O yogis! The way this mind immerses into different sensual subjects , if he engages the same way for knowing the soul and immerses in the soul then he shall attain Nirvana soon- so it is told by Yogis.

51. O yogi! Just as a stay is hell is full of miseries and disgust , considering the stay in this body  to be in the same way, contemplate of the pure soul so that you get across the worldly ocean.

52. Oh! All the people in  the world are busy with their businesses and do not realise the   soul. This is the reason that they don’t attain Nirvana-this is clear. 

53. Those Jivas who study shastras and still do not know the soul, they are also insentient. For this reason they also do not attain Nirvana- this is clear.

54. If some gyani can get rid of the mind and the senses then he does not need to ask anyone for anything. He has restrained the progression of raga hence he is able to experience the soul easily.

55. Pudgala is different and Jiva is different. All activities of Vyavahara are also different from the Jiva. O Jiva ! Discard pudgala and embrace Jiva, so that you could cross the worldly ocean.

56. Those people who do not know the Jiva and do not have belief in it, they can never get salvation from the world- so it is told by Jinendra Deo.

57. For realizing Jiva, understand the nine examples given as follows: 1. Jewel 2. Lamp 3. Sun 4. Milk-curd-ghee 5. Stone 6. Gold   7. Silver 8. Diamond  9. Fire.

Meaning:

1.       Soul is permanent  knowledge form like the brightness of jewel. Soul is also three jewel form       i.e. Samyak darshan, Samyak Gyan and Samyak Charitra.

2.       Soul knows the soul as well as others like lamp illuminates self and others.

3.       Just as Sun illuminates all others, the soul also knows all the three worlds and all the three periods (past, present, future) simultaneously.

4.       Just as by churning milk one gets curd and then ghee, in the same way by contemplation of soul one can progressively attain Moksha.

5.       Soul is permanent like stone and its qualities remain unchanged. 

6.       Just as gold can be purified, the soul can also be purified till it becomes totally pure, thus attaining Moksha.

7.       Just as silver does not forgo its whiteness and purity, soul does not discard its veetrag (detached) nature and equanimity.

8.       Just as diamond does not give up its purity inspite of  being in conjunction with red, yellow blue etc. colours , soul also does not forgo its nature of purity.

9.       The soul keeps being illuminated like the fire for ever. In the worldly state with the fire of dhyan the soul burns the karmas and gets purified.

58. Just as Akash is devoid of any relation with all other substances and is alone, in the same way the one who knows soul to be different from body etc. , he experiences the highest Bramha  (paramatma) nature and glows with omniscience.

59. O Jiva! Jinenedra Deo has told that just as Akash is pure, the soul is also pure. While Akash is insentient inert , the soul is consciousness form.

60. The gyanis who focus their vision in front of their nose and observe their bodyless pure soul inside, they do not undergo ignominy of rebirth again in this world and shall not drink the milk from the mothers again.

61. O Jiva! Although the soul is bodyless,  even then you can consider it to be of the size of your own body. Further know this very well  that body is insentient and corporeal but soul is not. 

Hence  you discard your false delusion and do not believe yourself to be of the form of body. 

62. Oh! What reward is not earned by knowing soul as soul?  One can get Keval Gyan and Jiva can attain permanent bliss also.

63. Those Munis who, discarding all other bhavas know the soul by means of soul, they acquire Keval Gyan and  attain salvation from the world.

64. Oh! Blessed are those Gyani people who discard all the other bhavas and have belief in the pure soul of the form of illuminator of Loka and Aloka.

65. Be it a Muni or householder, the one who resides within his own soul, he quickly attains the bliss of being Siddha. This is told by Jinendra Deo.

66. Oh! Some rare Gyani only pays attention to Tatva(reality), some rare Gyani only understands Tatva,  rare gyani only contemplates of the Tatva and rare gyani only installs Tatva within his heart and experience the soul.

67. Those Jivas who contemplate in this manner that these relatives are not mine and they are just cause  for momentary happiness-unhappiness, they  get rid of the world quite soon.

68. Indra, Fanindra, Narendra are also not sharan(protector) of the Jivas. Hence knowing them as Asharan ( one who cannot protect) the wise Munis know the soul only by the soul.

Meaning: This describes the Asharan ( helpless) bhavana (contemplation) out of twelve contemplations. Indra is ruler of Vaimanik Devas of heaven. Fanindra or Dharanendra is ruler of Bhavanvasi devas (lower order devas) and Narendra is Chakravarty i.e. king of kings on the earth. None of them can protect Jiva from their destiny. Knowing this fact the Munis contemplate of the soul only.

69. Jiva is born alone and dies alone. Alone he enjoys the happiness and alone he suffers the miseries. Alone he goes to hell and alone he attains Moksha.

Meaning : This is a description of Ekatva(singular)  Bhavana of the twelve contemplations. At all stages of life, the Jiva is alone from birth to death. Singularly he enjoys pleasures and pains. Based upon his karmas he goes to heaven or hell alone. Lastly he attains Moksha alone only. No one goes with him.

70. O brother! In this way everywhere if you travel alone and shall go alone only, then give up all the other bhavas and contemplate upon the single knowledge form soul only so that you attain bliss of the Moksha soon.

71.  Oh! Everybody accepts pap as pap, but the one who calls punya also as pap is a rare wise person.

72. O gyani! Just as shackles are made of iron, the same way shackles can be made of gold also. (there is no difference between the two as far as bondage is concerned). Therefore the real wise ones are those only who discard  shubha(good) as well as ashubha(bad).

73. O Jiva! When your mind  is Nirgranth ( knot free) then only you are    real Nirgranth. When you are truly such Nirgranth then only you can traverse on path to Moksha.

Meaning: Here the knot implies the attachment towards punya etc. and not the discarding of clothes. Traditionally Nirgranth stands for the one who has discarded the clothes. Here the true definition is given as the one who has no attraction for punya-pap.

74. Just as seed of banyan tree is clearly pervading the tree everywhere; the same way the banyan tree is also known within the seed also. In the same way you experience the Deva, lord of all the three lokas within the body.

75. O yogi! Whatever is Jina, I am the same and whatever I am , the same is Jina – cherish such bhavna (contemplation) without doubt; since that alone is means for Moksha. No other Tantra- Mantra (charms) etc. are  means for Moksha. 

76. O yogi! The soul is characterized by the numbers 2,3,4,5,9,7,6,5,4 qualities.

Meaning: While the soul is indivisible singular having the nature of knowing; from Vyavahara  sense it is recognized by describing its qualities. Here different groups of qualities are designated to define the soul. These groups are detailed in the subsequent gathas hence not covered here.

77. The Jiva who discards two  defects and resides with two qualities within his own soul, he attains Nirvana quite soon – so says Jina Swamy.

Meaning: The two defects are Raga-dwesha ( attachment-aversion). The two qualities are Gyan-darshan (knowing-seeing). Thus the Jiva who gives up raga-dwesha and resides within his own soul of the nature on knowing and seeing , attains Nirvana soon.

78. The Jiva who discards three defects and resides with three qualities within his own soul, he attains permanent bliss soon- so it is told by Jinendra.

Meaning: The three defects are Raga-dwesha-moha. Besides the two of previous gatha here Moha i.e. Mithyatva (delusion) has been added. The three qualities are Samyak darshan-Samyak gyan-Samyak charitra. In this Samyak charitra i.e. right conduct has been added. Thus separating own soul from raga-dwesh-moha, he contemplates of the soul of the nature of right knowledge-vision and conduct.

79. O Jiva ! Have belief in the soul devoid of four Kashaya (passions) and 4 Sangyas ( consciousness) while being adorned with four qualities, so that you could attain highest purity.

Meaning: The four passions are anger, pride, deceit, greed. The four types of consciousness which all jivas are having are ahaar(food), Bhaya (fear), Maithun(copulation), Parigrah (possession). The four qualities are darshan, gyan, sukh(bliss), virya (strength). Thus the jiva who gives up the four forms of passions and consciousness and contemplates of the soul having nature of darshan-gyan-sukh-virya, he attains Moksha soon.

Continued .......