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…….