Pahud Doha - II

21. In spite of having secondary qualities, if the Sadhu does not have  primary qualities  then he is like a monkey who has fallen from a high branch and got wrecked/injured. 

Meaning: A Sadhu has 28 primary qualities of the type of 5 mahavritas, 5 samiti etc. Any sadhu should necessarily meet all the 28 requirements without fail and if he misses any one of them then he breaks the vows of Sadhu-hood. Even if he may have several secondary qualities, but he is not a Sadhu. Here author has described him like a monkey fallen from the high branch of a tree. The message is that the primary qualities cannot be compensated by secondary qualities even though they may be admirable.

22. For once the consumption of poison, company of snake, rampage of fire or stay in forest is acceptable but company of Mithydrishti people not following Jain Dharma is not desirable.  

Meaning: The Mithyadrishti jiva is one who is indulgent in sensual pleasures without having differentiating knowledge of self and others. The company of such people, even though they may be Jain by birth would cause great harm to a Samyakdrishti Jiva since he might get tempted and lose self-restraint making him fall with desires. Author says that the consumption of poison etc. for once is acceptable since one loses life and the current human birth, but the fall from samyakdarshan into Mithyatva can be for very very long time therefore the damage is much more harmful. Hence one should be careful with his company.

23. Out of the possible 84 lakh yonis, there is not one place where this Jiva has not taken birth but did not get the benefit of Jina Vani.

Meaning: There are totally 84 lakh birth places in which this jiva transmigrates having the form of one sensed to five sensed and animal to Deva. From eternal times he is continuously taking these forms. He might have had the benefit of sermons of enlightened people but he never absorbed it or paid attention. Therefore he never could get the benefit of the Jina Vani since he could never realise his own nature.

24. If you know yourself to be permanent and of the nature of omniscience then o unwise one! Why do you have attachment towards the body?

Meaning : the real Gyani knows the body to be different from the pure, permanent, knowing natured soul. Hence he does not have feeling of oneness with the body. Here author motivates the student to give up any residual attachment towards body knowing its true nature.

25. The Muni in whose mind the Samyak gyan is not illuminated , even though he may be knowing all the scriptures, he continues to accrue the karma bondage and suffers miseries.

Meaning: The knowledge of scriptures alone does not entitle one to be called Samyak Gyani till he has absorbed the knowledge and experienced the self to be different from others. Only when he knows the nature of self, then he is Samyak Gyani and accordingly the karmas stop bonding with him. But if he does not know the nature of self in spite of reading the scriptures then he is agyani only and karmas continue to bond with him. Accordingly he suffers their fruition also. Here the emphasis is on self realization.

26. O Jiva! Without the knowledge of the Tatva ( things) you believe the form of Tatva erroneously. The Bhavas (thoughts) which are comprised of karmas, you call them your own.

Meaning: From eternal times the Jiva does not have the right knowledge of the Tatvas. Due to this he calls sentient as insentient and vice versa. Thus Agyani believes body to be his soul and considers the loss of body as the end of soul. Similarly there is a karmic body present along with the soul due to eternal bondage of karmas. The fruition of these karmas give rise to bhavas (thoughts) of the nature of raga-dwesha-moha ( attachment-aversion-delusion). The Jiva believes these bhavas to be his own on account of delusion. In reality these bhavas are not in the nature of the soul otherwise even the Siddha Bhagwan would have the nature of raga-dwesha. Karmas are insentient and by differentiating knowledge only Jiva can recognize them as different from the soul.

27. I am fair, I am dark and I have various complexions. I am thin , I am fat - do not believe this.

Meaning: This is in continuity of the previous gatha wherein it is told that Jiva has been having erroneous concept of Tatvas. Just as karmas cause various bhavas to be generated in the Jiva, the fruition of Nam karmas  give rise to various body forms of the Jiva like fair or dark and thin or fat. In reality these do not belong to the soul but due to fruition of Moha (delusion) he believes them to be his own. Actually Jiva is just nimitta for the karmas to take the form of body.

28. Neither you are Pandit, nor foolish; neither you are Ishwar(god) nor Naresh(king); neither you are Guru, nor disciple; all these are creations of karmas.

Meaning: Here the vagaries of karmas are described which result in someone being born with more knowledge hence being called a pandit while other is born with less knowledge and hence being termed foolish. All these are on account of bondage of previous karmas and their fruition. Similarly someone may be treated as god or king due to their powers or riches and someone may be Guru and another his disciple. All these adjectives do not belong to the soul but are  produced due to fruition of karmas of the Jiva. Soul is just soul only having qualities of the soul and never those of karmas otherwise he would also become insentient corporeal.

29. Neither you are cause (for someone), nor effect; neither you are master nor servant; neither you are brave nor coward; neither you are high nor low.

Meaning: The previous gatha is continued here and the various types of Vyavahara are described which are practiced in the world but from aspect of Nishchaya they are not true. People believe mother-father as the cause and child as the effect, but this is from aspect of Vyavahara only. Due to conjunction of karmas , different soul take those forms at the same time with those relationships. Similarly someone may be master with other as his servant. Someone may be a warrior while another may be cowardly. Gotra karmas also is responsible for the birth in the high caste or low caste category. Thus jiva takes various forms with fruition of karmas. In real view the soul remains soul with the nature of knowing and seeing.

30. O Jiva! Apart from being consciousness form, you are neither punya, nor pap; neither kaal (time), nor akash (space), nor dharma, nor adharma, nor body.

Meaning: Jiva is always consciousness form  and does not become non conscious at any stage. The fruition of shubha karmas result in bhavas of punya while fruition of ashunha karmas may result in bhavas of pap form but Jiva himself is neither pap nor punya. These attributes are described in Vyavahara only. In the universe there are six types of Dravyas which are named Jiva, pudgala, kaal, akash, dharma and adharma.  These dravyas (substances) are unique and have totally different characteristics. At no time one becomes another otherwise the universe itself would not exist. Thus Jiva cannot become any of other dravyas.

31. Neither you are fair nor dark. You do not have any complexion.  Neither you are thin nor fat. Do not consider all these to be of the same category as yourself.

Meaning: Here it is emphasized again that the soul  does not have fair or dark complexion. In reality soul is non corporeal. Soul is neither fat or thin. All these attributes belong to body which is corporeal. Hence one should identify soul to be of different category than that denoted by  all these characteristics.

32. Neither I am great Brahmin, nor Vaishya. I am not Kshatriya or Shudra either. I am not male, female or neuter either. Know this specifically.

Meaning: In continuation it is told that soul does not have any of the four  castes which are practiced in the world. These castes are from Vyvahara aspect only and do not really belong to Jiva. Similarly the soul does not have any gender. The genders seen in the world are on account of fruition of nam karma. Out of ignorance Jiva believes himself to be having different genders.

33. I am young, old, child, brave, bright Pandit, Digamber, Vandak (with orange dress), Shwetamber - do not worry about all these.

Meaning: From aspect of Vyavahara a jiva may be called young, old, child, etc. due to  forms of body but none of these are attributes of the soul. Similarly the soul is neither identified by the knowledge, form of the attire or the bravery. Only ignorant believes soul to have these characteristics.

34. O jiva! Do not be fearful on seeing the old age-death of the body. Realise your own self to be ageless, deathless, param brahma .

Meaning: Although from aspect of Vyavahara naya, Jiva undergoes old age- death etc. but these are attributes of the body. From aspect of Nishchaya Naya, Jiva is ageless, deathless and indivisible pure entity which is his true nature. Hence discarding the subjects of five senses and all other vikalpas, immersing self in Samadhi, contemplate of the own pure soul only.

35. O friend! Old age and death belong to body only. Different complexions are also attributes of body. Diseases and male-female genders also should be known as those of the body.

Meaning: The previous gatha is elaborated further. All the body related attributes are stated to be belonging to Jiva from aspect of vyavahara naya only. All these are old age, death, different body complexions, diseases and male-female genders. In reality jiva is different from all these and one should contemplate upon his true form only.

36. Both old age and death do not belong to soul. Diseases, gender and complexions also do not belong to soul. O Atman!  Know this from aspect of Nishchaya that any of these do not exist in yourself.

Meaning: Here also same thing is emphasized. All the physical attributes like age, complexions, diseases, genders, complexions are those of the body. From aspect of Nishchaya naya , none of these are existing in the soul. Therefore one should not worry about their conditions. Contemplate of the pure qualities of the soul only.

37. If you call the bhavas of the karmas as your own bhavas then you cannot attain Nirvana. You shall be transmigrating in this world.

Meaning: The bhavas of raga-dwesha, moha etc. and all the attributes of body are result of fruition of karmas which are insentient entities. Definitely they are non conscious and different from the conscious soul. If Jiva believes then to be his own then he  would ever  be slave to them and cannot become independent of them, resulting in taking birth again and again in various forms.

38. O Jiva! Other than knowledge form bhavas of the soul all other bhavas are others. Discarding them you contemplate upon your own pure nature.

Meaning: In reality the Gyani jiva does not enjoy anything other than his own knowledge form bhava which is the most beautiful entity. All other bhavas lead to perturbation of the soul and hence do not provide same type of experience.

39.  One should contemplate of the own knowledge form nature which is different from ragas and various material attributes, which is saintly, blemish free and shiva (beneficial).

Meaning: The conscious soul has the nature of being knowledge form devoid of all raga-dwesha bhavas as well as thoughts related to material aspects. Remaining immersed within that form is blissful and most beneficial to the soul.

40. In all the three lokas (worlds), only one Deva Jinadeva is seen and all the three lokas are seen within the Jinadeva. The entire world is mirrored within the knowledge of Jinavar simultaneously. There is no difference between the two.

Meaning: To the gyani person who has realized the nature of the soul, he observes only that pure illuminated form soul or Paramatma everywhere. Further the nature of knowledge form omniscient is such that he knows and sees all the three lokas. In other words the three lokas are mirrored within his knowledge and he is all pervasive. There is no difference between the two statements.

To Be Continued..........