Pahud Doha- III

41. Jinadeva says know thee! Know thee! Once you have known the knowledge form soul to be different from the body then there is no point in knowing anything else !

Meaning: The purpose of Sadhus adopting veetrag (detached)  state is to know their own nature to be different from the subjects of five senses, raga-dwesha, body etc. Once such differentiating knowledge is attained then the gyani contemplates that once that knowing entity is known then there is no purpose in knowing anything else. The entire world is imaged within the keval gyan of the soul and there is nothing else left to be known. Hence Jinadeva emphasizes on knowing thyself.

42. Jinadeva says that worship! Worship! Once one knows the soul residing within own body in reality then who would worship whom?

Meaning: Here Jinadeva emphasizes that the practice of worship, fasting etc. are from Vyavahara sense only. Once a Jiva has experienced own soul then he remains immersed within himself and the question of worshipping someone else would not even arise. From aspect of Nishchaya, the one worshipping and the one being worshipped are the same. There is no difference between the two.

43. Just as a camel breaks the shackles and runs away to graze on  seeing green field, in the same way how can the mind of a gyani jiva have attraction towards the world once he has seen the infinite riches of the Moksha Lakshmi.

Meaning: Here the metaphor of camel is used for the mind which always keeps changing its stance and desiring more and more in this world. But once he has experienced the nature of own soul then he has realized the kind of riches that Moksha Lakshmi (goddess of wealth) has to offer. Then how can his mind  have interest in anything else ?

44. One should not be loose with respect to the subjects of the senses. Out of the subjects of five senses, at least two should be restrained – one is tongue and second is desire towards other’s wife.

Meaning:  For the beginner the minimal rules are specified. Although the objective of Sanyam (self- restraint) would be to restrain all the five senses and the mind, here the beginning is made with controlling at least the tongue and the mind.

45. Neither you have controlled the five bulls nor you have entered the NandanVana (own soul). Neither you have known the self nor others. Have you become ascetic just like that?

Meaning: Here the bulls represent the senses which function like uncontrolled bulls. This gatha is meant to give a lesson to the Sadhu who has embraced sadhu-hood recently. Controlling the mind and five senses is dravya-sanyam (physical restraint) while preventing the bhavas of raga-dwesha is bhava sanyam. The ascetic should first learn to control the five senses and make efforts towards experiencing own soul. Once one knows own soul then automatically he knows others also. With sanyam to prevent perturbation or wandering of the soul he can enter his own soul to experience it.

46. O sakhi (female friend) ! My Priyatam (lover) is engaged in attraction of five (not one). That rogue is so much involved in them that he is not even seen these days.

Meaning: Here a woman is revealing to  her friend about the affairs of her loved one of the form of consciousness. He is so much attached to five women ( subjects of five senses ) that he is neglecting her altogether. So long as he would be thus engaged he would never ever experience own soul and realise himself. The message is that only after controlling the senses can one hope to experience the soul.

47. When mind sleeps in carefree state i.e. he has concentrated without perturbation then only he understands the preachment. The mind is carefree only when he separates the sentient from the insentient.

Meaning: The mind is never free. It always keeps contemplating of some dilemma or resolutions. At no time he is in nirvikalpa (vikalpa free) state wherein he can experience his own soul. Only when Jiva concentrates upon the self and discards all other thoughts, then can he realise the self. Here the muni is advised to sleep (not pay undue attention) in activities of vyavahara while focusing on meditation of the soul.

48. Those who walk on the path carefully by watching ahead, even if they get injured due to thorn in the foot, the running  does not constitute a fault .

Meaning: Once someone is walking carefully then the injury due to thorn etc. is a matter of fate and it does not constitute his fault. In the same way on the path to Moksha one has to traverse carefully with restraints. Once all restraints are practiced carefully and even then some calamities or disasters occur then restraints are not to be blamed. With equanimity they have to be faced and focus to be retained upon the inner self.

49. Give up! Give up! Make your mind freely independent. Let it go wherever it wishes. When you are on the path to the salvation then do not worry.

Meaning: This message is for the Sadhu traversing on Moksha marg. This journey cannot be made by forcing the mind and undergoing undue hardships intentionally. Equanimity is the key and all hardships should be experienced in such spirit only without regrets or forceful imposition. Then only one can contemplate upon the self in a concentrated manner and attain purity of the soul.

50. Mind is immersed in the Paramatma and the Paramatma is immersed in the mind (by becoming one). Both are attaining the state of unification. Then who should I worship? Whom should I present the materials intended for worshipping?

Meaning: In vyavahara Pooja the worshiper and worshipped are two different entities namely self and Paramatma. Offerings are made to Paramatma as part of the prayers. But in Nishchaya Pooja, the two entities become merged into one. There is no difference between the two. This is the state of pure experience  of the soul. Here the purpose of Vyavahara does not exist.  The soul and Paramatma are unified into one.

51. Whether Deva has gone outside that he needs to be worshiped? The Shiva (Paramatma) is pervasive within own body then how could he be forgotten?

Meaning: Author has asked sarcastically that why do we need to worship  when the Paramatma is resident within own body all the time. He has questioned that whether he has left the body anytime so as to require worshipping him. The message is that the Shiva or Paramatma is own soul which is within our own body and we should not forget it. Recalling and remaining immersed in own self is the real worship. There is no one else who needs to be worshipped.

52. Oh! The one who is other,  remains other only. Other cannot become my soul. When I get scorched and the other gets saved  then he does not even look back at me.

Meaning: Here ‘other’ stands for all that which is not self. These are house, wealth, children, body etc. It also includes the raga-dwesha bhavas, karmas etc. All of them are not my soul and can never become me. This other is cause for my worries, sankalpa-vikalpas (resolutions-dilemmas) etc. But the other remains indifferent to me. In fact I may be in distress but the other remains unaffected.

53. O fools! All these ( body, mind-speech, happiness-unhappiness) are creations of karmas. Without karmas none of these get generated. Just look at the example that after the departure of Jiva from the body, the body does not go with him.

Meaning:  The soul  is the only entity which is permanent while everything else is destructible and generated due to fruition of karmas. For example one can see that on death the Jiva  goes away but the body does not go with him. Hence giving up all attachments one should contemplate of his own pure nature .

54. O Yogi! Who is the deva residing in the body form devalaya (temple) with so many powers? Who is that powerful Shiva? Search and solve this mystery soon.

Meaning: The author has called upon the yogi to search within himself and identify own soul as the paramatma who is residing within his own body and has so many powers. Once identified he can remain absorbed within his own self without searching anywhere else.

55. The one who does not grow old, does not die nor does he take birth, who is the owner of the infinite knowledge form three worlds different from all, he is the Shiva Deva who does not have any doubts since he knows all.

Meaning: Here the form of Paramatma , who is also known as Shiva who is residing within self is described. He neither becomes old nor does he die. He is permanent having infinite knowledge of all the three lokas and the three times(past, present, future), knowing all simultaneously.

56. Without Shiva, Shakti (qualities) cannot have any transaction and without Shakti Shiva cannot do anything. Knowing both of them, the entire world is understood to be immersed in Moha (delusion) and then the Moha gets evaporated.

Meaning: Shiva is the Paramatma which is also dravya (substance) of each Jiva. The nature of Shiva is having infinite knowledge and bliss which are his qualities or Shakti. There cannot be any dravya without any qualities nor can qualities exist without the dravya or shiva. The nature of thing is dravya-guna-paryaya i.e. shiva-shakti-manifestation. One cannot exist without the other.

57. So long as you have not seen the nature of knowledge of self, the poor mind will keep burning with the sankalpa-vikalpas (resolutions-dilemmas).

Meaning: Seeing the nature of knowledge is the experience of the knowledge nature of self which cannot be described by words. Till such time the Jiva keeps being tormented by different desires and thoughts of raga-dwesha. Once he has experienced the nature of soul and realized himself then a significant amount of passions are subdued and jiva starts traversing on the path to Moksha.

58.  The one who has realized own soul to be of the nature of highest bliss, permanence, perfection,  and knowledge form then he does not have any other objectives.

Meaning: The glory of samyak darshan is described. When a Jiva experiences his own soul of knowledge form then he experiences bliss which is beyond senses. Then  he does not have any other interests and passions. He wishes to continue having that experience again and again.

59. If we have known one Jinadeva then we have known infinite devas. Do not dwell in Moha (Mithyatva). The one who is deluded by Darshan Moha is always wandering in distance , i.e. he never comes close to Jinadeva.

Meaning: Actually there are infinite Jinadevas who have attained Siddha-hood and they are all the same with no difference between them. Hence knowing one is knowing all. The main cause of non-realization of nature of soul is Darshan Moha or Mithyatva (delusion) which keeps preventing one to know his own nature and he keeps believing others to be his own and self to be others.

60. The one in whose heart only omniscient form soul  resides , he is free in all the three lokas. He does not accrue any pap.

Meaning: Once a Jiva has realized his own nature then he knows self to be of the nature of omniscient and he keeps trying to immerse in himself. For such a samyak drishti jiva, the accrual of karmas is considered to be almost negligible since all accrual now are pertaining to charitra moha. He does not care about his own state in the three lokas since his objective does not change. He is immune to hardships and calamities.

Continued ……