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…..