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
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