Pahud Doha - IX

161. O yogi! Do not pluck the leaves and do not touch the fruits also. The reason you pluck them, that Shiva is here hence offer them here.

Meaning: Traditionally people offer different leaves and fruits for worship. Here such practice are abhorred since they harm the one sensed Jivas residing within them. Here it is told that one’s own self is the Shiva i.e. Paramatma  who can be made the offering rather than  anywhere else. It means contemplate and worship the lord within ourselves if one desires to make offering. No need to go anywhere else and make offerings.

162.  In the Devalaya (temple) stones exist, in Tirtha (pilgrimages) water is present and in all scriptures poems are there. Whatever is observed as developed and fully grown, will all become fuel .

Meaning: Here the emphasis is again laid on realizing the deva within ourselves rather than searching for the same in temples, pilgrimages or scriptures. One should realise and experience the own soul which is Paramatma by nature. Further it is told that whatever is seen to be developed and established will all become dust tomorrow. Nothing is permanent hence do not have attachment with anything.

163. Travelling from one pilgrimage to another, one did not get any benefit. Externally one got purified with water but what happened internally?

Meaning: People keep travelling to different pilgrimages thinking that by such visits they attain salvation but such practices are just like taking bath with water for purification. One cannot be purified internally with water, in the same way the pilgrimages do not serve any purpose. The only means of internal purification is the contemplation of self, discarding the bhavas of raga-dwesha-moha.

164. O fool! You have travelled from one pilgrimage to another and washed the leather of the body with water. But how will you wash the mind which is impure with pollution of pap ?

Meaning: One thinks that travelling to pilgrimages result in purification of soul. Here such notions are abhorred. Even washing of body is of no use since one has just cleaned the leather form body. In reality the mind has to be cleaned which is polluted with bhavas of raga-dwesha-moha. Then only one can contemplate of the purity of soul.

165. O yogi! In whose heart one Deva devoid of birth and death does not reside, how can he attain Paralok ( better birth )?

Meaning: If one has not realized the nature of own soul to be same as Paramatma who is permanent devoid of birth and death , then he does not have right belief and right knowledge. Once he is Mithya drishti (deluded) then he cannot hope to get better birth in future. On the other hand Samyak Drishti humans always take birth in heaven only.

166.  One who knows reality quite well but does not know anything else; the conduct of such person even Devas do not know. In reality, the one who experiences, he alone knows. Who can satisfy the enquiring public?

Meaning: Importance is laid on knowing the self and not other external objects. The one who has known and experienced the soul, his conduct cannot be known even to Devas (heavenly people) since they themselves have not known the self. Therefore  the one who has known the soul knows all. Others do not realise it. Actually nothing more needs to be known.

167. Which cannot be written, stated or enquired, which cannot be understood even when told; can be  followed in the mind only with the preaching of the Guru. It is immaterial where they are stationed.

Meaning: The subject of soul is not understood just by telling, writing or reading. It is a subject of experiencing. Only when explained by Guru who knows it himself, one can understand it. Then one can experience the soul himself, irrespective of where he is.

168. The waters of river are drawn in opposite direction when influenced by the sea. Very big and heavy ships are also pulled by the force of wind. In the same way when knowledge and malevolence conflict with each other then something else can happen.

Meaning: The force of sea and wind is so strong that it can pull the river or ships opposite to the direction they wish to traverse. Similarly the influence of fruition of karmas can overcome the intellect and do undesired things. Even if a person  does not wish to indulge in sensual pleasures, the fruition of charitra mohaniya karmas forces him to indulge.

169. Different types of sounds are heard in the sky and the ignorant one does not say anything in answer. When mind along with five senses are dissolved then, O fool! The supreme one clearly remains there.

Meaning: When someone tries to meditate then different kinds of distraction present themselves and the ignorant ones cannot do anything against them and are rather carried away by them. However when a wise person is able to overcome the five senses and mind, dissolving them such that they become insignificant in the background then the pure soul is available there and can be experienced.

170.  Since the delusion of mind has not been removed hence the mind remains active and the days continue to pass. Therefore the indestructible, pure, supreme state has not been attained so far.

Meaning: So long as the mind is deluded, it cannot be controlled also and keeps being drawn towards various sensual desires. Life goes on and one keeps taking one birth after another. For this reason the jiva has not been able to attain the Siddha state which is the permanent  supreme state of bliss.

171. O yogi! While entering into meditation state, block this mind of the form of  camel. Once the indestructible pure state is attained then the mind would be destroyed on its own.

Meaning: Mind is fickle like camel which keeps wandering from here to there. Prevent it from wandering while experiencing the soul. Once the state of blissful contemplation is attained then the mind would vanish on its own i.e. the activities of mind would not occur.

172.  Engage the mind in the indestructible, pure, supreme state and keep it there. The chain of transmigration would break. Do not have any doubt.

Meaning: Give up the thoughts of shubha or ashubha nature and contemplate  upon the Nirvikalpa state of the soul to experience it. This would automatically result in prevention of karmas causing an end to transmigration in this world.

173. In this manner making the mind stationary the soul is meditated upon. Destroying eight types of karmas, one proceeds towards the abode of Siddhas.

Meaning: Once the mind is engaged upon the contemplation of self, discarding all the distractions of shubha and ashubha nature, the eight types of karmas get destroyed and one proceeds on the path to salvation.

174. Continuously reading scriptures inked with letters, we have turned weak but we have not realized this great art that where the mind engages and where does it get dissolved.

Meaning:  We have been busy reading scriptures for long but still we have not learnt the art of controlling the mind. It is important to know where the mind gets engaged and how to withdraw from those engagements so as to contemplate upon the self.

175. The one who has removed the duality so that one has remained and prevented the creeper of mind to spread, I am the student of such Guru; do not desire anything else.

Meaning: In Vyavahara sense the mind keeps getting engaged in various dualities observed such as attachment of karmas with soul, engagement of soul in thoughts of raga-dwesha, different qualities of soul etc. But the Guru has preached that from aspect of Nishchaya soul is just one alone different from all, which is the subject of contemplation. I wish to remain his student only and there is no other desire.

176. Front or back, in all ten directions, wherever I see, that alone is seen. Hence all my doubts have vanished and nothing needs to be asked.

Meaning: Once one has realized the nature of soul and experienced it then he observes all Jivas in the form of soul of the same nature and not as one sensed, five sensed etc. The observations of sensory organs become irrelevant and he has no doubts remaining.

177.  Just as salt dissolves in water, in the same way if mind dissolves in the pure soul then the Jiva has attained equanimity. What else  is Samadhi (meditation)?

Meaning: The dissolution of mind in the own nature is the state of contemplation within self. No other activity of mind remains. This alone is Samadhi and nothing else.

178. If I attain the cherished then shall carry out extraordinary spectacle. Definitely with the exposure of one finger of the feet, all parts till the head are exposed.

Meaning: The doha appears to be erroneous due to copying mistake. However the implication is that once soul is experienced even though in small extent at lower gunasthana, gradually the experience broadens till complete purity is attained.

179.  Travelling from one pilgrimage to another only hurts the body. Contemplating of the soul within the soul, one should proceed on the path to Moksha.

Meaning: People think that visiting pilgrimages would give them Moksha but this is Mithyatva. In general it strains the body only. The only way to Nirvana is by meditating upon the soul within the soul.

180. O yogi! For sighting whom, you have been wandering from one pilgrimage to another, that Shiva was also travelling with you; still you could not attain him.

Meaning: People have been wandering to different pilgrimages for dharma sake. But the real beneficial was the own soul which was going along but never recognized. If one experiences his own soul within self then there is no need to wander.

Continued …..

Pahud Doha - VIII

141. If the mind wishes to indulge in arguments due to anger then one should anoint the pure self. Wherever  I see , nobody is mine. In reality I do not belong to anyone and no one belongs to me.

Meaning : The anointment represents cooling down with equanimity so that the anger can be subsided. Further one should know that all souls are independent who do not have any relationship. Once one realizes that no one is his then there cannot be anger or argument.

142.  O Jinavar!  So long as your presence was not known inside the body, you were offered obeisance. Once you have been recognized within the body then who should offer obeisance to whom?

Meaning:  Once one identifies the self to be the same pure soul by nature as the Arihant Deva then the need for offering obeisance does not remain because all are same by nature.  The main objective here is to realise this reality.

143. Even without indulging in external activities, the Sankalpa and Vikalpa (resolution-dilemmas) keep happening resulting in shubha or ashubha bhavas, till the nature of self is not revealed internally.

Meaning: Even though a person may not be doing anything, his mind keeps indulging in various contemplations which keep accruing karmas of shubha or ashubha nature. These are his bhavas which keep manifesting. When he realizes the nature of self then the sense of ownership of those bhavas does not exist anymore and one knows them to be due to fruition of different karmas. He knows the self to be of knowing –seeing nature alone.

144. O stubborn one! Do not be upset by people calling you stubborn. You should uproot the Moha and enter Siddhapuri.

Meaning: People call you as stubborn since you are adamant about your principles and are not flexible. Actually there is nothing wrong since truth cannot be compromised hence do not be upset. You should continue on your path to overcome Moha and thereby attain Siddhahood.

145. The letter which is created without sound i.e. the nature of self is revealed without making noise which is nothing but knowing natured soul. Accepting it in the mind , being carefree one can stretch the legs and sleep.

Meaning: While the world is full of different noises, the internal realisation of self is without any tantrum and noise. This represents the state of meditation in which nothing is heard and the soul is experienced. Once that is attained then there is nothing more left to be done hence one can be carefree.

146. What  is the  use of blabbering nonsense too much ? Only this much has to be understood that the knowledge natured soul is different from the body and O yogi! You are that.

Meaning: The sum and substance of the entire scripture is to tell that the soul is different and body being matter is different. One has to realise this and contemplate of the soul.

147. The  one whose mind is impure, can he attain Moksha by reading scriptures? No. Even the hunter bows in front of the deer for killing it. In the same way, the path to Moksha is cleared by the bhavas of humility.

Meaning: Importance of bhavas (manifestations) is highlighted here. One may be reading scriptures but his thoughts may be  impure due to passions etc. Without due respect and modesty, one cannot learn. Then only the path to Moksha can be traversed.

148. O Gyani Yogi! No dharma can be practiced without benevolence. Just as by washing with lot of water hand cannot become smooth.

Meaning: Path to dharma is practiced with compassions towards all Jivas and towards own soul. This implies nonviolence towards different category of Jivas and entertaining pure bhavas within self.

149. In the company of ruffians, even kind people lose their qualities. Just as in the company of iron, the fire is beaten with big hammers.

Meaning: Here the importance of company is highlighted. Just as fire is hammered when in company of iron, in the same way the righteous people lose their qualities in presence of bhavas of raga-dwesha etc.  

150.  The whiteness of conch shell is not destroyed by treatment with fire. There should not be any doubt regarding it.

Meaning: Here the independent nature of soul is highlighted. One dravya cannot enforce its qualities upon another dravya.  Therefore one should not think that karmas are responsible for their bhavas. The jiva alone is the owner of his good or bad bhavas.

151.  The pearl lying within a shell is extracted by divers by handling on its throat. (There is another meaning to this verse.- On account of having body part  in the shape of conch shell the woman is kissed by naked men embracing her. )

Meaning: The two meanings of this verse are not clear to me.

152. By giving up the company of sea having numerous qualities, the conch shells are thrown in the market place for sale and blown later. There is no doubt regarding it.

Meaning: Importance of association  is highlighted again. The conch shell , once separated from the company of sea, is roughly handled and blown by buyers. In the same way those who deviate from their inherent qualities, suffer different kinds of ignominies. They are thrown from one birth to another.

153. O despondent black bee! Once you have tasted the flower from Kalpa Vriksha , why do you keep wandering searching for palas tree? Why your heart is not broken and you are not dead?

Meaning: The flower of Kalpa Vriksha implies the highest possible taste desired since Kalpa Vriksha is known for granting the wishes of the seeker. This taste stands for the experience of the soul i.e. shuddhatma. Here the poet is ridiculing the one who has experienced own soul being still desirous of worldly sensual attractions. He tells him to be rather dead than be drawn towards such pleasures any more.

154.  Those who have tonsured their head, accepted the teachings of Sanyam (restraints), they have increased the hopes of dharma ( for promotion). However the discarding of the family is useful only when they have discarded the hopes from others.

Meaning: Here the term tonsuring represents acceptance of five Mahavrita with  monkhood. It includes accepting nakedness as attire and  giving up the family. However all these are meaningful only when internally the desires are not present. If the raga-dwesha- desires are still existing then all the restraints are of no use.

155. Those who are proud of nakedness  and  consider the clothed ones as insignificant, they have not discarded the internal or external possessions.

Meaning: Those who have become muni by accepting nakedness but they feel proud of being muni while they ignore the clothed one house holders as insignificant people; they have not discarded the ragas etc. Therefore it is said  that they have not given up any of the possessions.

156.  Oh! Stop the mind of the form of elephant to proceed on the Vindhya hill. He would destroy the forest of virtues which would result in worldly stay.

Meaning: Mind is like elephant which is always trying to wander away into sensual desires. Here the poet is telling to control the mind and now allow it to enter the forest of desires. Otherwise like an elephant it would destroy the virtues leading to the bondage of karmas of worldly transmigration.

157. Those who are well educated and are Pandits who are famous and honorable. Even they start revolving like a millstone when attracted to women.

Meaning: Even though a person may be very knowledgeable and virtuous, he may get entrapped in the attraction towards beauty. Once it happens then he has no control on his behavior, spinning like a millstone. Hence people are warned for controlling their sensual desires carefully.

158.  O Jiva! Enjoy the pleasures of touch and taste senses till the heart permits. The conch shell is happy so long as the shell is not broken.

Meaning: Here the Jiva is warned about the sensual pleasures which are short lived and dependent upon the strength of body. Just as a shell enjoys life till the shell lasts, people can enjoy pleasures so long as body permits. Beyond that only desires remain. ( Here the meaning is not very clear.)

159. You are plucking the leaves indiscriminately as if a camel has entered there. Under influence of Moha, you do not know who is plucking and who is getting plucked ?

Meaning: This is reminder that even the plants are jivas of Vanaspatikayik (the body is vegetable) nature which are one sensed. Nevertheless they are jivas just as we the pluckers are. The act of plucking is killing the jiva in Vyavahara sense though from a Nischaya point of view the Jiva is never destroyed. However such bhavas result in bondage of pap karmas hence one should beware.

160. Leaves, water, dabh (coconut), til, they should be considered as same as ourselves. If you want to attain salvation then the cause for the same is some other one.

Meaning: All vegetables should be considered to be of the Jiva form and should be avoided harming in anyway. One does not get salvation by offering these to Deva either. If one wants to attain Moksha then the path is not by offering these items but by means of Nishchaya Ratna traya i.e. Samyak darshan-gyan-charitra followed by Atma Dhyan.

Continued…..

Pahud Doha - VII

121. O Jiva! The objects that you enjoy are cause for misery. Hence you have to undergo  burning a lot, just as ghee causes fire to burn more.

Meaning: The sensual pleasures alone are cause for miseries and transmigration in the world.  The desires ignite  the mind just as ghee ignites the fire.

122. The one who sets target as bodyless Siddhatma, he is the true archer. The one who focuses on Shiva Tatva ( Siddha hood), he alone remains carefree. Therefore with the goal of shuddhatma , remaining immersed in the same is the real accomplishment.

Meaning: Here with metaphor of archery the goal is defined as Siddhahood. One should contemplate and remain immersed in own soul till it can be attained. Then he does not need anything more.

 123. O friend! What is the use of that mirror which does not show your own image ? The entire world appears shy to me. In spite of staying in the house, the owner of the house is never seen.

Meaning: Here the mirror stands for the knowledge. A woman tells her friend that what is the use of the knowledge which does not show your own soul i.e. which does not lead to experience of own soul. She further says that the entire world is of shy nature since in spite of staying in the house, the house owner remains invisible. The body is the house and house owner is self who is invisible and never experienced.

124. In spite of being alive, the one whose five senses and the mind are dead; he should be considered liberated. He has proceeded on the path to Nirvana.

Meaning: Here the definition of Arihant is provided as one  who has conquered over the five senses and the mind such that their functions have stopped. He has attained Keval Gyan and can be considered as liberated since he would never again take birth. He would shortly attain Siddhahood and Nirvana.

125. O fool! What is the use of so many Akshars (letters) since they get destroyed within short time. The one by which Munis become Anakshar (indestructible), that is called Moksha.

Meaning: The knowledge of so many words and scriptures is of no use since that knowledge is destructible and has not provided anything. The real knowledge is one by which the Munis can attain indestructible status i.e. Siddhahood, is the knowledge of the soul which  should be the objective of learning.

126. The scriptures of six philosophies keep growling over each other to large extent. The reason for this is just  ‘other’ only which   people understand differently.

Meaning: In India six philosophies are famous namely Samkhya, Yog, Nyay, Vaisheshik, Mimansak and Vedant. Jains and Bauddha are not included since they do not accept creator god. These six also keep arguing about the nature of soul and others (non soul) and do not have a common vision.

127. O fool! By knowing Siddhant, Puran and Vedas the confusion is not resolved. Only when the highest bliss is attained then the same fool is called Siddha.

Meaning: Knowledge of various scriptures of different philosophies do not resolve the confusion about the self. In Jains only the nature of reality is described in totality from various aspects making it clear. Following a singular aspect leads to Ekanta which gives a one sided view. The one who realizes this and experiences the soul different from others can attain Siddhahood.

128.   The conjunction of Shiva and Shakti occurs in killing of animals (for Yagya). But Shakti is different from Shiva , this is rarely understood.

Meaning: The worldly belief of  conjunction of Shiva and Shakti implied sacrifice of animals in Yagya which was long practiced as per Vedas. But real shiva is self which is the pure soul and Shakti are its infinite powers  like knowledge, vision, bliss, strength etc. Realization of these powers alone can lead to enlightenment. Those who realize it can become Siddha.

129. The one who has not realized own soul as different from the  body, he is blind. How can that blind show the path to other blind people ?

Meaning:  The world treats body and soul as one and the same. Here all those people have been called blind who do not know the nature of the soul as different from the body. On the other hand those people claim to be spiritual guides and Gurus. Here the author has expressed surprise that such blind people claim to be able to show right path to other blind people.

130. O yogi! Contemplate your own soul to be different from the body. If you believe the body as your own then you cannot attain Nirvana.

Meaning: Body is pudgala (matter) and soul is Jiva which is totally different from matter. So long as one believes them to be same, he is deluded in Mithyatva and would continue transmigration in this world.

131.  Big people in spite of getting kingdom remain unhappy all the time. Although they stay within their own body but they construct palaces with stones. Out of ignorance they indulge in various acts of greed and delusion.

Meaning: Even kings are unhappy and dissatisfied all the time. They make palaces but their own residence is within their own body. Now knowing the nature of own soul, they keep indulging in acts of greed and Moha. Still they do not find peace.

132. Do not hurt fat and big animals. In spite of staying within the body, you go to stay in desolate monastery.

Meaning: There is no useful purpose served by sacrificing fat and large animals in Yagna. It causes pap only. People give up family to go and reside in monasteries but so long as they do not know the nature of self, they cannot attain peace. The peace is realized only by experiencing the nature of pure soul.

133. O yogi! The one whose heart is not desirous of cacophony of ragas, six types of tastes and five types of complexions; make him your friend.

Meaning: Here the yogi is advised the type of company he should keep. One should be aloof of various ragas, tastes and complexions i.e. disinterested in different materialistic subjects and detached. He would provide the right company.

134. Destroying all vikalpas (resolutions) apply your mind to your own soul. There you would attain continuous happiness and you shall cross the worldly ocean soon.

Meaning: One is advised to abstain from all vikalpas i.e. various thoughts of doing things and set your mind towards the nature of own soul. By such contemplation, one would experience the soul, leading to bliss and finally to Nirvana.

135. O Jiva! Apply you mind to Jinavar, and discard the sensual subjects and passions. Enter the abode of Siddha and throw water on all sufferings.

Meaning: The Jiva is told to discard all desires of worldly nature,  shun passions and apply his mind to contemplate upon the nature of Jinavar which is same as own soul. Thus with experience of own soul  he would attain  siddha hood and give up all the worldly miseries.

136. O great tonsured one among those who got tonsured ! You tonsured your head but did not tonsure your mind. Those who tonsured their minds, they could destroy the world in reality.

Meaning: Tonsuring is carried out in the world to accept asceticism  giving up the worldly interests. But in spite of accepting it, if the mind is engaged in the desires and passions then the purpose is not served. That’s why tonsuring of mind is called for to clean up the mind. Those who have achieved cleaning up of the mind have achieved tranquility.

137. What does the soul say, the one who is resident in the entire body? The one who is desirous of highest benefit has no interest in discarding Punya.

Meaning: The nature of soul is knowing and seeing at all times and it is not capable of doing anything else. Even acts of Punya- pap do not belong to soul and nor do the discarding of them. The one who is desirous of Moksha does not have any interests even in punya since soul is not the doer of the act.

138. The one who is beyond transmigration and is highest in the three worlds is the Deva- this is right knowledge. People imagine Deva  in Ganges river – this is ignorance.

Meaning: The Deva is defined as the one who is Veetragi (totally detached) and  destroyed all karmas and thus does not take birth any more. He is the highest in this world and this is termed as right knowledge. However there are people in this world who believe the Ganges river to be Deva and even in other trees, fire, air, food etc.- all this stands for ignorance.

139. Punya leads to riches and riches cause pride. Pride causes delusion which results in Pap and Pap leads to birth in hell. Hence  do not wish such punya for ourselves.

Meaning: Punya by itself is not at fault. However due to fruition of punya one acquires riches and status which leads to pride. One loses sense of righteousness thereby indulging in acts of Pap. Thus Pap causes bondage of Narak gati resulting in later birth in hell. Thus the cycle continues. Therefore one should not wish for such punya i.e. one should be detached towards the riches acquired by fruition of punya.

140. Whom to meditate about? Whom to worship? Whom should I discard calling them touchable-untouchable?  O friend! Whom should I argue  with  ? Whom should I respect ? Wherever I see , the pure soul is seen.

Meaning: This is another verse of mysticism wherein the poet is expressing dilemma of identifying others. After all from the aspect of Nishchaya naya all jivas are pure souls who are bhagwan. Then how can they be differentiated as touchable or untouchable etc.?

Continued…….

Pahud Doha- VI

101. I am adorned with characteristics while my favorite is shapeless , without characteristics and unaccompanied. Although both stay in the same place, we have not touched each other.

Meaning: The mysticism continues here. My favorite is Paramatma which is my pure soul who does not have worldly characteristics, does not have definite shape and is not attracted to anything thus is  totally detached. On the other hand I am filled with worldly blemishes. Although myself and my favorite occupy the same body but we have no contact with each other i.e. myself has not been able to reach him.

102. O yogi! The one whose heart is not interested in the worldly desires, six types of tastes and five types of attractions, make him your friend.

Meaning: The yogi is told to give up company of worldly people who will be cause of his downfall. He is advised to  keep company of such Sadhus who are not interested in worldly matters, have no desire of tastes and not attracted to subjects of five senses.

103. Those, whose austerities involves body even to smallest extent, for them smallest fire of death is intolerable.

Meaning: The one practicing austerities should not have any attachment or oneness with the body since then the subject of death becomes painful. The message is that one should give up all attachment to others including body to practice austerity . Then only he would be unaffected by any calamities or disasters.

104. O fool! With the destruction of the body, the sensory knowledge, scriptural knowledge, attachments and objectives , all melt away. Such people are rare who remember the Deva on this occasion.

Meaning: So long as the body is there, the mind is busy with worldly objectives and related attachments. Once the body destroyed then all the worldly interests are lost and the body related subjects are valueless. Rare are such people who contemplate of the pure soul and are interested in attaining siddha-hood.

105. Tired of the material world, whose mind is stationary within himself, he acts according to his bhavas. For him neither the fear exists nor the world exists.

Meaning: People are attracted to the material world and without knowing the nature of the  soul, they are bonded with Mithyatva all the time. However once someone realizes the futility of this world and contemplates upon the nature of soul , his attitude changes. Then his activities are puritan in accordance with the bhavas i.e. the knowledge that all the jivas in this world are of the nature of Paramatma. Knowing the permanent nature of soul he is fearless, nor does he care about the worldly activities.

106. With the killing of Jivas, one attains birth in hell while with the protection of their lives, he accrues birth in heaven. Both of the activities are pertaining to continuity of the world. Hence whichever is to your liking, you take that path.

Meaning: People accrue karmas pertaining to Narak Gati (birth in hell) due to killing of other jivas while with saving their lives, they accrue Deva Gati ( birth in heaven). However all such activities result in  bondage of karmas and continuation of the worldly existence. Acharya says, you choose whichever path you want. ( In reality the Munis do not indulge in either activities remaining  unattached with equanimity).

107. Happiness lasts for two days and then the rule of miseries starts. Hence O heart ! I tell you to give attention to right path.

Meaning: The enjoyments of senses last for two days and after that there is a long tradition of miseries and sufferings. Knowing this reality one is advised to traverse the right path of detachment and contemplation of the soul.

108. O fool! Do not be attracted to the body. The body is not soul. Observe the knowledge form soul different from the body.

Meaning:   Since eternal times jivas have been believing body to be soul and remaining attached to it. This is false belief and cause of worldly transmigration. Realizing this one should experience the soul as different from the body and remain immersed in that.

109. O yogi! Just as body is a hutment for the life, in the same way lump of mud exists. The owner of life resides within it. Pay attention to him.

Meaning: Body is no different from a lump of mud (pudgala) which is constituted out of the fruition of Naam Karmas. One should not give undue attention to it and rather identify the owner of the body as the soul residing within it. Then he should contemplate of its nature.

110. O fool! Without touching the root, If someone  want to climb the branch; where does he have practice of the yoga? How can a cloth be made without churning the cotton?

Meaning: If someone wants to practice yoga without realizing the nature of soul and others then how can he meditate and practice dhyan? It would be like someone trying to reach the top branch of tree without touching the trunk. Just as without preparing cotton into right form, cloth cannot be made, same way without knowing the basics of right knowledge and right belief, there is no use practicing dhayan.

111. The ones who have lost all the vikalpas ( dilemmas) and are stationary within their conscious self, they immerse within themselves and not others. In reality they are said to be stationary within  pure dhyan.

Meaning: People keep contemplating various resolutions –dilemmas all the time which causes mental perturbation. Those who have realized the nature of self and are now contemplating upon their own nature without bothering about others, are said to be immersed in pure dhyan.

112. If you pay attention then today itself you can conquer the camel form mind. Mounting it, all the great Munis have attained liberation from transmigration.

Meaning: The mind has been called camel since it one cannot predict its posture  in sitting. In the same way the mind  keeps wandering in desires one after another. If one makes serious efforts to conquer the mind then it can be done and it can be restrained. Once it is done then like all other great Munis, one can attain salvation getting rid of endless transmigration in this world.

113. O camel ! Till such time that the unpleasant cycle of birth and deaths is not broken , you graze in the field of the form of rules of Jinendra kingdom. Creepers of the form of austerity are spread all over adequately.

Meaning: Here the mind of the form of camel is addressed to practice restraints and austerity following the path of Jinendra bhagwan , till  such time that the salvation can be  attained getting rid of birth and death cycles.

114. The reins are of the form of austerity and fasting; the saddle is made of tranquility; that mind of the form of camel, staying in house of the form of restraints being detached attains Nirvana.

Meaning: The same metaphor is elaborated. The mind is tranquilized by means of austerity and fasting. Staying within restraints  with detachment , the Jiva attains Nirvana.

115. On one hand, you do not know the way; on the other hand you do not ask anyone. Hence observe such people running and wandering  from one forest to another and on the hills.

Meaning: People do not know the path to salvation, nor do they have the right Guru. Hence they keep wandering in the maze of Mithyatva  following one path to another without peace. Only with right Guru, one can be guided towards Nirvana.

116.  The tree which has discarded all the leaves does not serve any purpose. Neither does it provide shade to the pilgrims, nor can they reach its fruits.

Meaning: Here by a metaphor of tree, comment is made upon a Muni who has discarded all the clothes and family but not given up his bhavas and desires. He is still corrupted by Mithyatva and therefore he cannot serve as Guru to others. Hence  his austerity does not serve any purpose. Neither he himself would attain Nirvana nor can he guide others.

117. Lost in the maze of six philosophies he did not resolve the confusion. One deva was divided into six types due to which he does not attain salvation.

Meaning: The six well known philosophies are Sankhya, Yog, Nyaya, Vaisheshik, Mimamsa and Vedanta which have been created by philosophers for running their business. All six claim to relieve one of ignorance and miseries providing salvation. Thus one Deva has been divided into six since the real path of salvation is one only.  This has created enough confusion and misguided the people. Truly the nature of reality is indivisible and will be one only. It’s not several.

118.  O Atman! Except for others, there are no other enemies of the soul. All these are bhavas of raga-dwesha-moha which  cause the bondage of karmas. The one who destroys all these ‘others’ only is the yati (Yogi).

Meaning: In reality the ignorance and delusion of the Jiva is his enemy which is cause for bhavas of raga-dwesha-moha. These bhavas result in accrual of new karmas and their bondage whose fruition cause generation of new ignorant bhavas. Without knowing his own nature Jiva continues in this manner. Only when he realizes his true nature and differentiates self from others then he can attain salvation. Then only he can be called a true Yati.

119.  Although I prevent the mind, still he indulges in others. It does not contemplate of the soul in the mind. Due to indulgence in sensual desires Jiva suffers the miseries of hells.

Meaning: The mind is always interested in others due to practice of eternal times. The desires are endless which prevent the mind to think about his own nature of the soul. As a result of these indulgences the jiva has been suffering in hells eternally but he has not contemplated about his own nature. Once he seriously makes efforts then he can realize himself.  

120. O Jiva! Do not believe that these sensory subjects would become mine. They are like the poisonous fruits which look beautiful but causes death upon eating. Hence they would cause miseries only.

Meaning: Jiva has been attracted to the sensual pleasures eternally and wishes to enjoy them more and more. Although he may think that after a certain desire is fulfilled he would have no more of those desires, it never happens in that way. These desires are like the beautiful poisonous fruit which results in death on consumption. Hence one is advised to give up attraction towards sensual subjects.

Continued………

Pahud Doha-V

81. People keep wandering on false pilgrimages and deceiving themselves until with the blessing of Guru they recognize the Deva resident in their own body.

Meaning: People desirous of Moksha keep wandering on different pilgrimages not realizing their own nature and think that they have carried out dharma. Only when the right Guru shows them  the true nature of soul then do they realise that the soul itself is Param Deva and nowhere else.

82. You believe the sensual subjects as means of pleasure out of Moha caused by greed; until you do not acquire true knowledge with the blessings of Guru.

Meaning: The ignorant jiva is ever indulgent in sensual pleasures and keep desiring for more and more out of greed. However when he encounters the true Guru and acquires right knowledge then his path totally changes.

83. So long as the specific knowledge of self is not generated, which has power to know all the three lokas, the Jiva remains Bahiratma (soul not knowing self) with external knowledge which results in misfortunes.

Meaning: Differentiating knowledge between self and others lead to generation of knowledge of soul which has the nature of knowledge all the three lokas. Till the Jiva does not realise his own nature he remains Mithyadrishti believing body to be soul and giving importance to knowledge of extraneous subjects which do not serve any purpose.

84. One should draw a firm line i.e. follow the principles after reaching a conclusion. The scriptures should be followed as stated in them. What is the use of wandering here and there ? With right belief, knowledge and conduct, the karmas would be destroyed on their own.

Meaning: One may know several shastras, but so long as  he has not known the soul and experienced it, the knowledge is meaningless. Therefore one should learn the nature of reality from scriptures.  Once one has the right belief-right knowledge –right conduct then the karmas start shedding on their own.

85. If  the Pundit giving preachment does not have his own attention in the soul then it is similar to somebody collecting lot of husk without any grain of cereal.

Meaning: Lots of experts have knowledge of several scriptures and they also give lectures on that subject. But  if they do not have knowledge of the soul, nor have they experienced the soul then their knowledge should be considered to be limited to a collection of words. This is similar to a person collecting lot of husk without knowing that the difference between husk and cereal.

86. O expert among the Pundits ! You have beaten the husk without having grains. You are satisfied with the granth (scripture) and its meaning but are unaware of its real meaning therefore you are foolish.

Meaning: Several Pundits derive the Vyavahara meaning of the scripture without realizing the Nishchaya meaning of it and remain satisfied with it. They are same as one being happy with the husk without having a single grain.

87. Those who take pride in their knowledge of the words without realizing its true meaning, they are like a dom (low caste person) who keeps beating his own head.

Meaning: Many Pundits are proud of their knowledge of the words but are unaware of the Nishchaya sense of those words, then it is of no consequence. ( The example of dom beating his own head is not clear to me.)

88. O fool! What is the use of reading so much! Gain  the knowledge of the soul whose flame can burn punya-pap to cinders in a moment.

Meaning: Acharya Kundakunda has written in Moksha Pahud that the karmas that are destroyed by Mithyadrishti with severe austerities in several births, can be destroyed by an Atma Gyani within Antarmuhurta (less than 48 minutes) by  meditating upon the soul. Hence emphasis is on knowing the soul and not reading the scriptures. Such knowledge of soul can destroy both karmas of punya and pap within moments.

89. All the people are yearning to attain Siddha-hood but the Siddha-hood can be attained only with the purification of the mind.

Meaning: People are weary of the sufferings in the world and are desirous of Siddha-hood free of karma bondage. But Siddha-hood can be attained by realizing the nature of soul and cleansing of the mind of all the bhavas of raga-dwesha-moha etc.

90. Where the omniscient bhagwan is stationed eternally being devoid of any impurity, the manifestation all the three lokas are reflected in his heart (knowledge). There is nothing beyond his knowledge.

Meaning: The power of omniscient is described. He is free of all impurities of karmas and their bhavas. He remains knower-seer of all the three worlds without going to the subjects of knowledge. All the substances of all the three worlds of all the three times  are known within his knowledge at the same time. The omniscient has the capacity of knowing infinite lokas simultaneously.

91. When the soul is immersed within the self then no impurity from anywhere can attach itself to him. Further the defects which have been present since long time also get destroyed.

Meaning: The power of shuddhopayoga is described. When the soul is meditating upon itself in a concentrated form then all karmas are blocked and no bondage can take place. Further the bhavas of raga-dwesha-mohas which have been present endlessly also get destroyed.

92. O yogi! After accepting yoga if you do not indulge in business again then you would attain immortality and the body form hutment would be destroyed.

Meaning: Here the term yoga implies immersion within the soul in meditation. The yogi is motivated to practice atma-dhyan and discard all thoughts of sankalpa-vikalpa (resolution-dilemmas). By such practice he will soon attain salvation destroying the body form hutment in which he is dwelling at present.

93. O camel form mind! Do not have attraction towards the pleasures of the senses. All those should be discarded in a moment which cannot provide indestructible pleasure.

Meaning: The mind is like a camel since it keeps changing its postures (desires). The pleasures of senses are unquenchable and should be discarded since they cannot provide pleasures of permanent nature. For this the mind needs to be controlled first.

94. Be satisfied within yourself. Do not indulge in anger, resentment, since anger causes destruction of dharma. The loss of dharma leads to birth in hell. Know thee  that the human birth has been wasted then.

Meaning: Ideally one should remain within the nature of soul in contemplation. However that is not possible for long period of time. Hence one lapses into various forms of sankalpa-vikalpa. Of these the ones pertaining to anger etc. are most harmful since they lead to loss of dharma and bondage of karmas pertaining to birth in hell.

95. In the temple of the size of 3 ½ hands(arm length), not even a hair can make entry; the pure saint resides there. Being pure you search for it.

Meaning: The human body is of the size of 3 ½ hands approximately in which the soul resides which is of pure nature. Not even a hair or any other pudgala matter can make an entry within the soul. Hence the subject of contemplation is this pure soul which is within ourselves. You do not need to search anywhere else.

96. Once the mind has been turned away, then the soul and others cannot have conjunction. But what can the foolish yogi do who does not have strength?

Meaning: To attain purity of soul , one has to withdraw from all sensual attraction by preventing the mind to be attracted towards them. Then only one can contemplate of the soul without hindrance. However if the yogi does not have the strength to withdraw the mind from such attractions then he cannot do anything. All his other efforts would be a waste.

97. Yoga is that only by which the Yogi can observe the pure flame (of self). Those who are subordinate to senses, they are just worldly people.

Meaning: Here Yoga implies meditation of the soul in a stationary state which leads to realization of flame form pure soul. Others who get attracted to subjects of senses are worldly people.

98. O fool! You have read so much that tongue has dried up in cramming. Just read that one letter alone which takes you to Shivapuri.

Meaning: Here the letter implies the soul which is subject of contemplation. People have memorized scriptures without realizing the soul which is a waste. The meditation of the soul alone would take one to Shivapuri i.e. the permanent abode of Siddhaloka.

99. There is no end to scriptures ,  time is short and we are not intelligent. Hence we should learn that much only which could result in destruction of birth and death.

Meaning: One can go on reading scriptures but there is no end to it, nor we can understand it all. Further the time is short in life hence we should concentrate only in that subject which leads to realization of soul which generates the permanent pleasure beyond senses.

100. In my heart my Priyatam (most favorite) is stationary who is beyond the reach of women, devoid of worldly characteristics.  For him only the poison in the form of Dhyan (meditation) has been brought with which the senses have been decorated.

Meaning: This a verse with high degree of mysticism. My favorite is pure Paramatma whom I wish to attain. He has no interest in women nor any other worldly subjects. To please him I have adorned myself with dhyan, suppressing all the senses by total detachment.

Continued…..