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…..