Pahud Doha -IV

61. The Muni who does not care about the causes of bondage nor does he talk or do something about them, he is Paramatma Deva with body and  illuminated by Keval gyan.

Meaning: All the worldly people are concerned about bondage of karmas and keep trying to accrue shubha karmas and avoid ashubha karmas. However the Muni who has realized the nature of the soul does not care about karma bondage knowing the karmas to be ‘others’ and hence incapable of harming him. He knows that  the soul is totally independent and remains untouched by anything else. Such a Muni is like the Siddha bhagwan having a body which is guided by Keval gyan at all times.

62. What is the purpose of carrying out Tapa(austerities) if the mind is soiled internally ? Establish  the pure Siddha Paramatma within the mind so that the impurities may be removed.

Meaning: Mithyadrishti Jiva may indulge in severe austerities for long periods but he would still accrue karmas since his mind is cluttered with desires. The Samyak drishti jiva knows the self to be of the nature of Siddha Paramatma and he contemplates about him only hence the accrual of karmas does not take place.

63. The one who has stationed his own mind within shuddha Upayoga (contemplation of self) and avoided diversion into desires/passions, then that alone is cause for Moksha. O fool! By any other tantra (charms) or mantra(spells) one does not get Moksha.

Meaning: One may be expert in charms and spells but these do not enable him to attain Moksha. The Moksha is attained only by those who meditate upon the pure nature of self without indulging in passions and desires.

64. O Jiva! If you desire to attain permanent Moksha even while eating and drinking, then why did Rishabh Deva discard all the sensory pleasures ?

Meaning: If you are under the impression that Moksha can be attained even while eating/drinking then it is a big mistake on your part. We have the role model of Rishabh Deva who attained Moskha after discarding all the sensory pleasures. The message is that sensory pleasures are cause for bondage and transmigration while Moksha can be attained by immersing in the nature of soul in nirvikalpa form.

65. O fool! You will continue to be troubled  from the body form women  so long as your mind does not get immersed in the pure Paramatma form soul.

Meaning: There is no end to desires and the hunger for enjoyments keep growing in spite of being old. This causes the mind to be always dwelling in cravings resulting in bondage of karmas endlessly. Only when one focuses  his own mind within his own soul of the form of pure Paramatma then the bondage would stop accruing and he can get liberated.

66. So long as the knowledge is not revealed which eliminates the vikalpas from the mind, in spite of talking about dharma , how can he attain permanent happiness ?

Meaning: The knowledge of Jiva in Mithyatva state is sensory and deluded. This knowledge is cause for perturbation of soul due to desires. Only when the Jiva attains Samyak Gyan , then alone he can experience his own pure soul in nirvikalpa state. Without  Samyak Gyan all the talks about Dharma are meaningless since he cannot experience his own soul.

67. Discarding all the worries, the one whose mind is occupied by the Paramatma, he attains Nirvana destroying all the eight karmas.

Meaning: For achieving supreme happiness, one should discard all the worries and vikalpas and contemplate upon the pure nature of self. This only would destroy the eight types of karmas bonded with the Jiva leading to Moksha.

68.   The one who contemplates about others, discarding the soul having infinite qualities ; O fool! he is immersed in ignorance, how can he attain Keval Gyan?

Meaning: The form of meditation is defined here. One should give up the thoughts of all extraneous subjects since they all are cause for ignorance and perturbation. The objective of meditation is the own soul having infinite qualities same as that of Paramatma. This alone leads to Keval Gyan.

69.  Soul is of the nature of Darshan and Gyan  and rest is all Vyavahara. Hence O Yogis! The essence of all the three lokas is soul alone which should be subject of contemplation.

Meaning: The soul is of the form of Darshan and Gyan and all other subjects are of no consequence. Knowing the nature of soul, one should contemplate upon his own pure nature which is the essence of this world.

70. Soul is of the nature of knowledge and darshan. All other bhavas are of the form of dry grass or husk. Knowing this contemplate upon the soul and discard the webs of illusions.

Meaning: There is no place for any bhavas in the pure soul since it is of the nature of just knowledge and darshan. The other bhavas are waste like husk and only are cause for bondage. Therefore one should contemplate upon the pure knowing nature of soul and not get tempted into the illusionary world of senses.

71. Those who indulge in other dravyas leaving their own soul dravya which is the best in the world; they are Mithyadrishti. Do you think that other Mithyadrishti people have horns on their head for their identification?

Meaning:  Those who discard their own soul and indulge in other substances , they are known to be Mithyadrishti (delusional) who are accruing karmas all the time. This alone is their identity. There is no other identity ( like horns on the head) to recognize them.

72. O fool! Do not contemplate of anything other than the own pure soul which is the supreme in this world. If someone  identifies the jewel then does he care for the glass?

Meaning: Soul is totally blissful by nature which can be experienced by contemplating upon it. All other subjects are waste  just as glass is for one who is looking for jewels.

73. O fool! The shubha manifestations are cause for Dharma and Ashubha manifestations are cause for Adharma. However by discarding both of them the Jiva does not take birth again.

Meaning: Here Dharma implies acts of punya like charity, fasting, prayers etc. which is called Dharma in Vyavahara sense. Adharma are pap activities of killing, theft, deception etc. The world is familiar with both of these. However it is important to know that both of these are causes for bondage and transmigration in the world. Only by giving both up and meditating upon the soul, the jiva gets rid of karmas and attains salvation.

74. O yogi! The karmas are bonded on their own and separated on their own , there is no doubt regarding it. Can one setup a new village by collecting travelers of fickle minds?

Meaning: In this world karmas are bonded from eternal times with the jiva. The karmas keep shedding on fruition and new karmas keep getting accrued with the nimitta of jiva’s bhava. This cycle is never ending as told by omniscient. Just as someone cannot establish a new village with the participation of travelers with uncertain minds, same way the karmas are transitory and one cannot predict their behavior.

75. If you are fearful of pain then do not believe others (karmas, nokarmas) to be Jiva. Even a sesame seed or small thorn causes pain.

Meaning: So long as you believe yourselves to be of the form of body etc. then you will always feel the pain even by smallest thorn. One should realise that the Jiva is not of the nature of karmas, nokarmas and is different from them. Once he does so then he will give up being fearful of the pains.

76. With the belief in the nature of soul, the pap gets destroyed within a moment. Just as sun alone destroys the gathering of darkness within one instant.

Meaning: Once Jiva contemplates of the nature of own soul and immerses himself in self, the pap karmas get shedded. Example is given of the  rays of the sun which destroy darkness immediately.

77. O yogi! In whose heart the Param Deva resides, he attains the highest Gati (birth) devoid of birth and death.

Meaning: Param Deva is Jinendra bhagwan. The one  who worships him in the right spirit knows his own soul to be of the same kind as that of Jinendra bhagwan and hence using the prayer as nimitta he experiences his own soul. Such a person destroys his karmas and ultimately reaches the fifth gati which is called Siddha Gati, wherein the birth and death are absent.

78. The one who destroys the karmas bonded previously and prevents influx of new karmas , he alone offers obeisance to the highest Deva of supreme purity (with belief-knowledge-conduct) and becomes Paramatma himself.

Meaning: Moksha Marg is traversing in right belief-right knowledge-right conduct wherein the purity keeps increasing at every moment. This results in Samvar i.e. the blockage of influx of new karmas and Nirjara i.e. the shedding of previously accrued karmas. Such conduct implies contemplation of own pure natured soul which is also termed as obeisance to Jinendra bhagwan since both are of same kind.

79. The manifestation of Pap and bondage of karmas continues in the soul till the Jiva does not attain purity of own Upayoga (knowledge) realizing the highest nature of self.

Meaning: Since eternal times the Jiva is Mithydrishti who does not know the nature of self. The wrong belief results in having bhavas of the Pap (sinful) kind and accrual of karmas. This cycle continues till the Jiva does not realise his own pure nature and contemplates upon the same (shuddhopayoga). Once he does so the shackles of karmas get broken and the path to salvation begins.

80. Param Deva of the form of Darshan (vision) and Gyan (knowledge) is not different from  the soul. O fool! Know thee that the nature of soul itself is Moksha Marg.

Meaning: Own soul is of the nature of pure knowledge and vision and not different from that of Jinendra bhagwan. Contemplation of such true nature of soul alone itself is the Moksha marg. (There is no other external activity which could lead to salvation.)

Continued…….