Paramatma Prakash - 3

Thus knowing the three types of souls, discarding the Bahiratma, with the knowledge of own experience, you contemplate of the supreme soul – so it is said:

Gatha 12: Knowing the soul to be of three kinds, you give up the ignorant form Bahiratma soon, and accept with your own knowledge being Antaratma, the nature of Paramatma. 

Commentary: The Paramatma known by  Veetrag own experience is the objective of contemplation. Here disciple enquires that why have you added the adjective Veetrag for the own experience i.e. experiencing  self by self ? After all the own experience would be devoid of ragas ?

Shri Guru clarifies that even while enjoying sensual pleasures, the knowledge of the nature of those subjects is gained, but that being corrupted by raga bhava is not experience of the own self.  In Veetrag state the knowledge of the self realized is without perturbation.  Even householder being in 4^th or 5^th gunasthana is capable of experiencing own self in the initial stage, but that experience is mixed with raga. To denounce that state, the ‘Veetrag own experience’ has been specified. The bhava of raga is of the form of passions. Therefore for this reason the Mithyadrishti  is Bahiratma  so long as Anantanubandhi Kashaya is present  and he does not have own experience i.e. samyak gyan till then.

In the fourth gunasthana, the Samyak drishti lacks Anantanubandhi Kashaya and Mithyatva due to which he has acquired Samyak Gyan , however due to presence of Kashayas of remaining three types, the illumination of self is not much and it is  like the moonlight on the second day of moon cycle. In fifth Gunasthana the Shravak lacks two types of Kashayas, hence ragas are somewhat less and Veetrag bhava is little more. Therefore the experience of self is little stronger, however due to presence of the two types of kashayas the illumination is not same as that of a Muni.

The Muni lacks three types of kashayas, hence raga bhava is weakened and the Veetraga bhava is stronger. Therefore the experience of the self is more highlighted. However one type of Kashaya is still existing. Therefore the Muni in sixth gunasthana is still having sanyam with raga and he is not veetraga sanyami. In seventh gunasthana , the Kashaya of fourth group is weakened further, there is no activity of  searching for food or travels and he remains engrossed in the self. On coming down from seventh to sixth gunasthana, then the activity for food etc. starts. In this manner muni keeps moving between sixth and seventh gunasthana. The duration for each cycle is Antarmuhurta only.

In eighth gunasthana, the fourth group of Kashaya is quite weak , the ragas are very feeble and Veetrag  bhava is stronger. The experience of the own soul is specially highlighted  and on climbing the ladder of spirituality the Shukla Dhyan is generated. The spiritual ladders are of two types - first is Kshapak and other is Upasham. Those who climb the Kshapak Shreni , are bestowed with Keval Gyan in the same birth and attain salvation. Those who climb the Upasham shreni go from 8-9-10 to 11^th and then fall back hence they may take few births again. The Kshapaks go from 8^th to 9^th in which the Kashayas are totally destroyed and only Sanjwalan Lobh ( greed) is remaining. Since all others are not present, the Veetrag bhava is quite strong, therefore the experience of soul is also quite illuminous. However due to presence of Sanjwalan Lobh , it is still denoted as Sarag charitra ( conduct with presence of raga).

In 10^th gunasthana the minute greed is also vanquished and thus all the 28 types of Moha karmas are destroyed and Veetrag Charitra is attained. He goes from 10^th to 12^th gunasthana without encountering 11^th gunasthana. Here the second stage of Shukla Dhyan is generated in Veetrag state and Yathakhyat Charitra is attained. At the end of 12^th gunasthana the Gyanavarana, Darshanavarana, Antaraya karmas are also destroyed , while Moha was destroyed earlier itself and thus with destruction of all the four Ghatiya karmas in 13^th Gunasthana ,the Keval Gyan is revealed. Now he is pure Paramatma since knowledge is fully illuminated and there is no Kashaya at all.

Thus from 4^th to 12^th gunasthana he is described as Antaratma, while the purity increases progressively with gunasthana and the total purity is in Paramatma state. Thus it should be understood in brief.

There are three types of souls. Out of them first Bahiratma is described:

Gatha 13:  Witless Bahiratma, clear-sighted Antaratma and Bramha Paramatma – thus there are three types of souls. The one who believes body itself to be soul , that jiva is witless Bahiratma.  

Commentary: The one who believes body itself to be soul, does not experience the supreme bliss of Veetrag Nirvikalpa Samadhi  and remains ignorant, is foolish.

Out of the three types of souls the Bahiratma is anyway discard-able, being worthless. Compared to this although Antaratma i.e. Samyak Drishti is acceptable but compared to Paramatma even Antaratma is discard-able. Hence pure Paramatma only is the objective of contemplation- so it should be known.

Further the one who knows the knowledge form soul to be different from the body and remains in supreme contemplation; he is Antaratma.  

Gatha 14: The one who knows the Paramatma to be different from the body, of the form of Keval Gyan; that wise one engrossed in supreme contemplation is Antaratma.

Commentary: Although from the aspect of Anupacharita Asadbhoot Vyavahara naya  this jiva is bonded to the other matter due to eternal misconception and thus from aspect of Vyavahara naya the soul is of body form. However from aspect of Nishchaya naya, Jiva is totally different from body and is of the form of Keval Gyan. The one who knows the own pure soul by means of supreme contemplation of the form of experience of the Veetrag Nirvikalpa blissful pure soul , he is said to be Antaratma. This Antaratma is also to be shunned and the one described as Paramatma is cherish-able and worthwhile objective- so it should be known.

Further, discarding all other dravyas, being free of karmas, the one who has attained his Keval Gyan form self is Paramatma:

Gatha15: By destroying all karmas and discarding all other dravyas, the one who has attained his Keval Gyan form soul , know him to be Paramatma with pure mind.

Commentary: The one who has discarded  body etc. all other dravyas and has attained Keval Gyan  form own soul, devoid of Gyanavarana etc. dravya karmas, Raga etc. form bhava karmas and body etc. form nokarmas; O Prabhakar Bhatt! know such soul to be Paramatma free of deceit, false belief, desires and all opposite natured manifestations having pure mind.

Such Keval Gyan etc. qualities form Paramatma   alone is objective of contemplation and Gyanavarana etc. are opposite natured manifestations which are to be discarded- so it should be known.

In this way in the first major chapter, five doha sutras are described in the third part narrating the three types of souls.

Now ten Doha-sutras are narrated describing the Siddha Paramatma  having  Keval Gyan     who has attained salvation as follows-

Out of them the first five Dohas describe how the Harihar etc. great people contemplate of the Paramatma by concentrating upon their mind; same way you should also contemplate:

Gatha 16: Worshipped by all the three loks, the Paramatma who has attained Siddha state who is contemplated upon by Indra, Narayana, Rudra etc.; you too should concentrate your mind upon that Veetrag Paramatma and contemplate upon him.

Commentary:  The essence is that recognize your own pure soul as similar to keval Gyan etc. form Paramatma free of ragas etc. which is worthy of contemplation. All other sankalpa-vikalpa ( resolutions-dilemmas) are worthy of discarding.

Now the form of Sankalpa- Vikalpa is described-

All other external objects, sons, wife, family, relatives etc. sentient objects; silver, gold, jewels, jewelry etc.  insentient objects  - believing them to be my own , these are mine – such belief of ownership should be known as Sankalpa (resolution). I am happy, I am unhappy, etc. manifestations of pleasure or sorrow should be known as Vikalpa (dilemmas).

Now the permanent, impurity free, knowledge form, supreme blissful natured, peaceful and benedictory nature is described:

Gatha 17: The one who is permanent, impurity free, knowledge form, supremely blissful natured, who is peaceful and benedictory – That is the nature of Paramatma which O Prabhakar Bhatt! You should know and contemplate upon.

Further the same Paramatma is described:

Gatha 18:  The one who never discards his nature of infinite knowledge etc., does not accept bhavas of desires, anger etc., just knows all the objects at all times; that is the benedictory blissful form of Paramatma.

Commentary: From the aspect of pure Dravyarthika naya, all the jivas are Paramatma  even in worldly state, from the view point of capability but not so in terms of reality. Same statement has been made in other scriptures also:

“ Supreme benedictory form, in the Nirvana state, extremely peaceful, indestructible- such salvation state , the one who has attained is Shiva”. As believed by such  Naiyayikas and Vaisheshikas  there  is no other creator of the world who is totally pervasive , ever free, blissfiul, Shiva form. This  pure soul is  blissful and Shiva which is cherishable.

Further, previously stated blemish free form is described by means of three Doha Sutras:

Gatha 19-21: The one who does not have color, smell, taste, which does not have sound and touch, which does not have birth or death; he is blemish free. 

The one who does not have anger, moha, pride, deceit, who does not have sthan (state) or Dhyan (contemplation); O jiva ! consider him only to be blemish free.

The  one who does not have punya or pap, happiness or sorrow, who does not have a single flaw; that alone is the Niranjan (blemish free) bhava.

Commentary: The bhagwan who does not have five types of colours, two types of smell, five kinds of taste, who does not have  spoken or unspoken sound, who does not have eight types of touches, who does not have birth or old age or death, that ever blissful, pure natured Paramatma is described as Niranjan or blemish-free.

And how is he? Who does not have anger, Moha and eight types of pride of family, parentage etc., who does not have passions of deceit and pride, who does not have places for contemplation of the form of stomach, heart, head etc., contemplation in the form of prevention of wandering of mind is not there- when mind itself is not there then how can there be prevention? O Jiva ! Know such pure soul as blemish free.

To summarize- Discarding all the opposite form manifestations of the form of praise of own self, glory, discarding desire of previously seen or heard pleasures and  of  new objects, one should experience own pure soul by immersing in nirvikalpa Samadhi form.

Further, how is that Niranajan? – Who does not have dravya and bhava form punya or pap, who does not have raga-dwesha form happiness or sorrow, who does not have a single blemish of the form of hunger or thirst, such pure soul is Niranjan- know thus.

Experience such pure own soul  by immersing in veetrag  nirvikalpa Samadhi with its knowledge.

The form of Niranjan described in these three dohas should be known as the Niranjan and there is no other Niranjan. The Niranjan described in these three dohas having  pure knowledge and vision nature is the one which is cherishable.

Continued……..

Paramatma Prakash -2

Now bowing to the Siddha Parameshthi  having blemish free, without shape, without body nature, I offer salutations to the soul which is the means for attaining such Siddha hood.

Gatha 6: I offer salutations with devotion to all Jinavaras who having the nature of keval darshan, keval gyan and keval sukh,  illuminate all the bhavas ( jiva etc. all the substances).

Commentary:  The own soul substance has the nature of keval gyan etc. infinite four (gyan, darshan, veerya, sukh). Its real belief, knowledge and experience form indivisible jewel trio is the nature of Jinaraj who has total equanimity towards  happiness-unhappiness, birth-death, profit-loss, friend-foe due to which he attained Veetrag Nirvikalpa Samadhi and attained the infinite four. Traditionally they pass on the knowledge of Jiva etc. substances by their divine speech  and specifically they describe the Moksha as the lack of karmas resulting in Keval gyan and Keval darshan etc. and Moksha Marga as the belief-knowledge-conduct indivisible jewel trio in the nature of own self. Thus for revealing Moksha and Moksha Marga I salute them with devotion.

The essence of this narrative is that the pure nature of soul is worthy of worship which has the same nature as that of Arihant deva having qualities of keval gyan etc.

Further I offer salutations to the Acharya, Upadhyaya and Sadhus who worship divisible-indivisible form jewel trio of right belief-right knowledge-right conduct.

Gatha 7: I bow to  those Munis who practice supreme meditation and observe the own supreme soul with right knowledge. Why ? For experiencing supreme bliss generated out of supreme meditation without ragas  and vikalpas  etc., I offer salutation to those Acharya , Upadhyaya and Sadhus and proceed to describe the Paramatma Prakash.

Commentary : The indivisible  pure soul substance which is ever blissful and always has same characteristics is the real objective . How is it ? From aspect of Anupacharita i.e. not Upachrita(formal) it has eternal relationship but Asadbhoot (not true)since different from own existence; from aspect of  such  Vyavahara naya, the dravya karma and nokarma are bonded to jiva but in reality it is not. From aspect of impure Nishchaya naya, the Jiva and ragas are bonded; but jiva does  not have any relationship to ragas or the Vibhav Gunas (not real qualities) such as Matigyan etc. Further the Jiva dravya is not of the form of human-hell etc. four types of transmigration form manifestations. Such Jiva is the real subject of the word Samaysar. That is the real objective worth worshiping and aspiring. All other substances are external to it and are discardable. Such strong conviction, unshakable pure supreme belief is called Samyaktva. Manifestation or conduct in that form is known as Darshanachar. Not having doubts, ignorance  and uncertainty in own nature with experience of own self is known as Samyak gyan and manifestation in such form is called Gyanachar. Experiencing the pure nature of self without sankalpa-vikalpas of shubha-ashubha nature, enjoying the blissful taste of self, is known as Samyak Charitra and manifestation in such form is known as Charitrachar. Engaging self in such blissful nature preventing the desires of other entities is known as Tapachar. Further staying within own pure nature by revealing own capability is known as Veeryachar. Thus the characteristics of Nishchaya Panchachar (five conducts) are described.

Now the characteristics of Vyavahara Panchachar are described. Having eight qualities of Nihshankit etc. is known as external Darshanachar. Knowing word, meaning correctly  etc. are  eight types of  external Gyanachar. Practicing five Mahavrita, five  Samiti, three Guptis is external Charitrachar. Practicing fasting etc. of  twelve kinds  is external Tapachar. Revealing own strength to practice Muni vritas is external Veeryachar. This Vyavahara Panchachar leads to Moksha traditionally. Nishhchaya Panchachar of the form of real belief, knowledge and conduct in the pure soul substance with prevention of desires of other substances and revelation of own strength is the true cause of Moksha.

I worship those Acharyas  who practice the Nishchaya-Vyavahara form Panchachar themselves and motivate others also to follow the same.

Panchastikaya, six dravyas, seven tatvas and nine padarth are existent. Out of them own pure Jivastikaya, own pure Jiva dravya, own pure Jiva tatva, own pure jiva padarth form the own pure soul which  is the real objective. Everything else is discardable; this is the preachment. Further the Nishchaya Moksha marga is of the form of indivisible jewel trio of right belief, right knowledge and right conduct in the pure soul nature – those who preach their disciples in this way – I salute those Upadhyayas.

I offer obeisance to those Sadhus who practice veetrag nirvikalpa Samadhi of the form of four types of Nishchaya i.e. indivisible form of right belief-knowledge-conduct and tapa.

Arhant, Siddha, Acharya,  Upadhyaya and Sadhus- these are the five Parameshthis who are worthy of worshiping. The essence is that the real objective is the pure soul substance for which the means is the Veetrag nirvikalpa Samadhi.

Thus preached Yogendu deva in the first major chapter of Paramatma Prakash in the first part in seven dohas to his disciple Prabhakar Bhatt about the devotion to Panch Parameshthi.

Now Prabhakar Bhatt offers salutations to panch parameshthis as described above and then offering obeisance to Guru Yogendu deva requests him:

Gatha 8: Offering salutations to Panch Parameshthis with purity of bhavas, Prabhakar Bhatt requests Shri Yogendu deva for imparting the knowledge of pure soul substance

That request is as follows:

Gatha 9: O Swamy ! I have spent infinite period in this world but I did not get any pleasure, instead suffered a lot of unhappiness.

Commentary: O Swamy! I have spent infinite period in this world form ocean. How is that ocean?  It is filled with salt water of the form of sufferings of hell, opposite to that of the Veetrag supreme bliss form pleasure generated out of the experience of pure soul having equanimity. This ocean is filled with aquatic animals of birth, old age and death form opposite to the non aging immortal state; burning with various sufferings of diseases opposite to the real bliss of unperturbed form ; adorned with garlands of waves of the form of sankalpa-vikalpa   devoid of veetrag nirvikalpa Samadhi. In this world it is impossible to change from one sensed  state to those of two sensed, three sensed, four sensed form Vikal traya. Attaining from Vikal Traya to five sensed, Sangyi (with mind) state with completion of six paryaptis is rare. There too getting human birth is rare; then getting birth in Arya Kshetra is further scarce; in that also getting decent birth of Branhman, Kshatriya, Vaishya varna is very difficult. Further getting good body, capability of five senses, longevity, strength, disease free body, Jain dharma – these are more and more difficult sequentially. Even if one acquires all these, then also, good wisdom, benefit of right sermon, acceptance of right dharma, belief, restraints, discarding of sensual pleasures, giving up of anger etc. passions is extremely tough. In spite of all these the attainment of Veetrag Nirvikalpa Samadhi having the objective of supreme pure soul is very difficult; since the enemies of such Samadhi are manifestations in the form of Mithyatva, sensual desires, passion etc. which are of opposite nature and are very  strong. Therefore one cannot attain right belief- knowledge–conduct. 

Acquiring these only is the preachment. Getting this preachment without hindrance in the next birth is the Samadhi. Thus one should know the characteristics of the preachment and Samadhi. I am lacking these Bodhi-Samadhi hence wandering in this world form ocean, I did not experience the Veetrag supreme bliss. On the contrary I suffered different types of pains of body and mind wandering in the four types of births causing immense perturbation. Traversing this world form ocean getting human body is quite scarce and after getting it one should not lapse into laziness after acquiring it. Those who become careless, they wander in the world form forest for eternal times.

The same is stated in other scriptures which implies that ‘ the Jiva who becomes careless even after acquiring extremely rare Bodhi given in Jain scriptures,  that poor person wanders in the dense worldly forest for very long time.’

The essence is that without acquiring Veetrag blissful experience this Jiva is wandering in the world form forest hence Veetrag blissful experience should be respected and cherished.

Now Prabhakar Bhatt enquires about the supreme soul nature without whose experience the Jiva has been suffering from eternal times:

Gatha 10: O Guru! Kindly  describe the form of the Paramatma who has destroyed the sufferings of the four types of births of the worldly Jivas.

Commentary:  Prabhakar Bhatt requests Guru shri Yogendu Deva to describe the nature of Paramatma. How is he ? He is ever blissful pure natured Paramatma ; devoid of all the vibhava ( opposite natured bhavas) like four types of Sangyas (instincts) of the nature of food, fear, sex and possessions. Further who has acquired supreme bliss form nectar by recourse to veetrag nirvikalpa Samadhi and thus satisfied who has eliminated the wandering in the four types of births. That nature which destroys the sufferings of birth-death-old age  which is capable of granting one Nirvana, is the objective of contemplation and always cherishable.

Now listening to the request of Prabhakar Bhatt Shri Yogendu Deva describes the form of three types of souls:

Gatha 11: Offering obeisance to Panch Parameshthis again and again, installing their spirit in the mind, I describe to you the three types of souls. O Prabhakar Bhatt! Listen carefully.

Commentary: Soul is of three kinds- Bahiratma (external soul), Antaratma (internal soul), and Paramatma (supreme soul). O Prabhakar Bhatt! Just as you have asked, in the same way the greatest amongst the bhavya jivas Bharat Chakravarty, Sagar Chakravarty, Ramchandra Balabhadra, Pandava and Shrenik etc. great kings; who have bowed their heads in obeisance, with great humility, coming to the Samosharan along with family, they used to enquire the form of pure soul which is objective of contemplation  from the veetrag omsniscient  after enquiring different questions of the scriptures. In reply Bhagwan told this only that there is nothing second to knowledge of the soul which is worthwhile.

Out of great devotees Bharat Chakravarty enquired from Shri Rishabh Deva bhagwan, Sagar Chakravarty enquired from Shri Ajitnath, Ramchandra Balbhadra asked Deshbhushan Kulabhushan Kevalis and Sakalbhushan Kevali, Pandavas asked Nemichandra Bhagwan and the king Shrenik asked shri Mahavir Swamy.

How are these devotees? Who understand the spirit of Nishchaya and Vyavahara jewel trio , who are desirous of the nectar form Veetrag supreme bliss generated out of the experience of supreme soul with nirvikalpa Samadhi ; at the same time who are fearful of the Narak etc. four kinds of birth. Just as these Bhavya jivas enquired of the Bhagwan who described the form of three kinds of soul to them, the same I describe to you in accordance with Jina vani.

To summarize, out of the three kinds of soul, the pure natured soul which is own supreme soul is the objective of contemplation. The prime means for Moksha is jewel trio, which I have described   in Nishchaya and Vyvahara forms both. Out of these the belief in own nature, knowledge of the self and conduct of the self – this is Nishchaya jewel trio which is also called as indivisible jewel trio. The obeisance   towards Deva, Guru and dharma, belief in nine Tatvas, knowledge of the scriptures and spirit of restraints- these are Vyavahara jewel trio ,  also known as jewel trio in divisible form. Out of them the divisible jewel trio is the means and the indivisible jewel trio is the objective.

Continued…….

Paramatma Prakash

Preface

If we look for scriptures on Adhyatm (spiritualism)  beyond Kundakundacharya and his Samaysar, Niyamsar etc. then Paramatma Prakash easily stands out. Written by  Sri Yogendu deva sometime in 6^th century in Apabhramsha language, it is a creation with high degree of spirituality.  This book was written in answer to a query by a disciple Prabhakar Bhatt on how to overcome the sorrows of the world. In reply Acharya  preaches him the path to Moksha in detail. The gathas are simple to follow and lot of emphasis is laid down on distinguishing the Nishchaya(real)  and Vyavahara(practical) nayas(aspects).

 In  13^th century Sanskrit commentary was written by Bramhadeva  who had elaborated it extensively. Further Daulatramji wrote commentary in Dhundhari language in 18^th century with  some contribution of his own. I have used Hindi version of his commentary for this translation.

  Bramhadeva had divided Paramatma Prakash   into two parts. The first part has 126 dohas and second part   comprises of 219dohas , thus in all 345 dohas. The first part describes three kinds of souls while second part describes path to Moksha and the benefits of Moksha in 107 dohas. The remaining dohas of second part  comprises of choolika which incorporates subjects not covered earlier.

Acharya Yogendu had also authored Yogsar which is a  smaller book on dhyan which we have already read earlier in this blog. 

Paramatma Prakash -1

Gatha 1: One who has burnt the karma form blemishes by means of fire of the form of dhyan (meditation) and has attained permanent, blemish free and omniscient state ; saluting that Paramatma , I hereby render this granth.

Commentary:  Just as rays of sun are brighter coming out of the obstruction of dark clouds, in the same way with the dissolution of karma form clouds,  Paramatma has been revealed with  extremely pure powers of Keval gyan etc. form infinite four. The infinite four are infinite knowledge, infinite vision, infinite bliss and infinite strength- these are totally worthy of acceptance in every way and are capable of illuminating the lok(universe) and alok (beyond universe) both. When Siddha Parameshthi manifested in the form of infinite four then he was revealed in the karya (effect) samaysar (essence of soul) form. During the state of internal contemplation he was manifesting in karan (causal) samaysar. When he manifested in the karya samaysar form then with the revelation of Siddha form state, he evolved as pure Paramatma. Just as gold after separation of other metallic impurities is revealed   in the sixteenth state of purity; in the same way he manifested into the Siddha form without blemishes of karmas. It is said in Panchastikaya also that he attained Siddha paryaya (state) which was never revealed earlier by the destruction of karmas. This statement is from the aspect of Paryayarthika naya.

From the aspect of Dravyarthika naya , the Jiva is ever pure knowledge form in terms of capability. Just as in spite of mixing with other metals the gold is always in gold form. When other metals are separated then the purity is revealed. To summarize, the capability existed earlier also but revelation occurred after attaining Siddha paryaya. From aspect of pure Dravyarthika naya, all Jivas are pure at all times. The same is stated in Dravya Samgrah that from aspect of pure naya all Jivas are pure in terms of capability and from aspect of paryayarthika naya they manifested in pure form explicitly. Why ? Since he burnt the impurities of karmas by means of fire of the form of Dhyan, then he was revealed as Siddha Paramatma. What is that Dhyan form? In respect of Agam (scripture) that is Veetraga Nirvikalpa Shukla Dhyan, and from aspect of Adhyatma (philosophy) it is Veetraga Nirvikalpa Roopatita Dhyan. The same is stated also in scripture as- “Padastham “etc.

It implies that the Dhyan of Namokar Mantra etc. is called “Padastha”; contemplation of the own soul existent within  pind (body) is known as “Pindastha” Dhyan. Dhyan of Arihant Deva who is Paramatma is known as “Roopastha”; while Dhyan of pure Siddha bhagwan is called “Roopatita” dhyan. If considered from the aspect of nature of a thing then the Nirvikalpa Samadhi(contemplation) of pure soul in the form of indivisible trio of Samyak darshan, Samyak Gyan amd Samyak Charitra leads to generation of veetraga equanimity form pure blissful experience which is its nature ; which  should be considered as characteristics of Dhyan.  By the effect of this Dhyan only, the karma form impurities were destroyed and Siddhahood was attained. Karma blemishes are of the form of Dravya karma and Bhava Karma. Out of them the pudgala matter form Gyanavarana etc. eight karmas are Dravya karmas; and raga etc. form contemplation-resolution are called Bhava karmas. Here bhava karmas are destroyed from aspect of impure Nishchaya naya while the dravya karmas are destroyed from aspect of Asadbhoot Anupacharita Vyavahara naya. From aspect of Pure Nishchaya naya, Jiva does not have Bandh or Moksha.

- In this way , the one who has become Bhagwan after destruction of karma blemishes, how is he ? Such Bhagwan Siddha Parameshthi is permanent, pure, knowledge form. Here the adjective permanent is used to explain to Ekanta vadi ( follower of one sided view) Bauddha , who does not believe soul to be permanent and believes it to be momentary. The soul is permanent from aspect of Dravyarthika naya. Soul is knowing natured dravya like an engraving in stone. This has been described by calling him permanent.

Now the purity without blemish is described. The followers of Naiyayika principles say , “ After lapse of 100 kalpa kaal, the world becomes blank and all the jivas get liberated at that time. Then Sadashiva gets worried about repopulating  of the world. Therefore he again transforms the liberated Jivas into worldly ones in conjunction of karma form ointment.” Such is the belief of Naiyayika followers. To address them only, the purity without blemish is described wherein the conjunction  of dravya karma- bhava karma- no karma does not take place ever again for the Siddhas. That’s why Siddhas are called  Niranjan ( pure without blemish).

Now followers of Samkhya principles say, “Just as a person in sleeping state does not get knowledge of external objects; in the same way the liberated Jivas do not have knowledge of the external objects.” Thus in Siddha state they believe the knowledge to be non existent. To familiarize  them with the concept of keval gyan having capability of knowing entire lok-alok  and all their contents at the same moment is described which is the inherent capability of Siddhas. Such Bhagwan is permanent, without blemishes and knowledge form. Saluting such Siddha Paramatmas, now I proceed towards the description of the Granth.

This salutation is spoken word form dravya namaskara from the aspect of Asadbhoot Vyavahara naya. Bhava namaskara by recalling his infinite qualities like Keval gyan etc. is  carried out from aspect of impure Nishchaya naya. Such dravya and bhava salutation is performed in practitioner state from aspect of Vyavahara naya. From aspect of pure Nishchaya naya , the bhava of one saluting and other being saluted does not exist.

In this manner by breaking the sentence, Shabdartha (word meaning) is described. Further by dividing into naya forms the Nayartha ( different aspects) is also told. Then description of Bauddha, Naiyayika , Samkhya beliefs is given in the form of Matartha (various beliefs). Thus Siddha Parameshthis having infinite qualities have been liberated from the world; this is the meaning of the Siddhant ( Agamartha) . The message is that permanent- pure- knowledge form paramatma dravya is worthy of respect and attainment , which is the Bhavartha.

Thus the description has been  carried out in the forms of Shabdartha, Nayartha, Matartha, Agamartha, and Bhavartha which should be understood in the subsequent narrative.

Now the means for crossing the world form ocean, which is a ship of the form of Veetrag nirvikalpa meditation , boarding which those who would attain the blissful incomparable knowledge in future; I offer obeisance to  them.

Gatha 2: Experiencing the supreme meditation in future, those who would attain blissful, incomparable knowledge, I offer salutation to those infinite Siddhas.

Commentary: I worship all those who would attain SIddhahood. How will those Siddhas be in future ?  Adorned with wealth of Moksha in the form of Keval gyan etc. and accompanied with Samyaktva etc. eight qualities, those would be infinite. How would they achieve Siddhahood? Acquiring the scarce knowledge of the path described by Veetrag Omniscient Deva, king Shrenik and other jivas would attain Siddhahood. Again how will they be ? Shiva i.e. the spirit of own pure soul , born out of which is the Veetrag supreme blissful experience, they would be of such form. All shall be incomparable and adorned with keval gyan. How would they attain it ?   They shall be ornamented with the jewel trio of real belief-knowledge-conduct of the pure soul of the nature of vision and knowledge. The world is of the form of ocean filled with salted water of sufferings of hell etc., full of Mithyatva (false belief), passions , sensual desires etc., which they would overcome with the spirit of pure soul leading to blissful pleasure, boarding a ship of the form of supreme meditation, those infinite Siddhas would make the crossing.

The message conveyed in this narrative is that the blissful, incomparable, knowledge form pure natured soul alone is cherishable.  

Further I offer salutation to the Shri Seemandhar Swamy etc. who are existing in Maha Videh Kshetra in present times burning their karmas in the fire of supreme meditation.

Gatha 3: Burning the fuel of karmas under the blazing fire of supreme meditation destroying them completely, those who are attaining Siddha hood now, I offer salutation to all of them.

Commentary: I offer salutation to those Siddhas with real devotion of the form of Veetrag Nirvikalpa own experience knowledge.  How are they?  In the present times in five Maha Videh Kshetras , shri Seemandhar Swamy etc. are stationed. What are they doing?  They are adorned with the spirit of Veetrag supreme Samayik form conduct, accompanied with the indivisible  jewel trio of real belief-knowledge-conduct ; they are engaged in burning the karmas as fuel in the fire of supreme meditation.

The epitome is that nirvikalpa meditation is the real means for the attainment of pure soul substance.

Further those great Munis who attained Nirvana and became Siddha by acquiring their own soul substance by means of right knowledge of the form of own soul experience thereby destroying the karmas;  I hereby worship them.

Gatha 4: Those who are heavy with the knowledge  in the three lokas but still do not fall  into the world form ocean, I salute those Siddhas existent in Moksha form.

Commentary: Those who are heavy and great sink into the water. However Bhagwan is great in all the three loks but still he does not fall into the world form ocean. I offer prayers to those Siddhas who were Tirthankara supreme Devas and Bharat, Sagar, Raghav, Pandava etc. who attained own pure soul nature by means of Veetrag Nirvikalpa own experience form knowledge destroying the karmas and acquired the supreme Nirvana status – this is the essence.

( And how are they?  They are Gurus of the three loks having own experience form keval gyan illuminating the lok and alok both. The three loks are illuminated in the supreme own soul form Nishchaya substance in which the different substances are reflected as Vyavahara substances. Since they illuminate them with Keval gyan from the aspect of Vyavahara naya, they  are Gurus. From the aspect of Nishchaya naya , they illuminate the lok and observe own supreme soul nature and from the aspect of Vyavvahara naya they observe pudgala etc. substances, illuminated with Keval gyan they are stationary in their own self form Nirvana state. Hence the Nirvana state is cherishable  -  this is the essence.)

Further, although those Siddha Paramatmas are stationary in Moksha form at the top of the lok, observing both lok and alok from the  aspect of Vyavahara naya, even then from aspect of Nishchaya naya they are stationary within themselves; I offer salutation to them.

Gatha 5.  I again offer obeisance to those Siddhas who are directly observing the entire lok and alok both  with total clarity and at the same time they are stationary within their own soul.

Commentary: Again I bow to the Siddhas for destruction of my karmas. Who are  stationary within themselves from aspect of Nishchaya naya and from aspect of Vyavahara naya observe the entire lok and alok both directly with total clarity. Who is not permeated within the substances but is pervaded within own self. If he were pervasive within other substances then they would be happy-unhappy with the happiness-unhappiness of them but this is not so at all. From aspect of Vyavahara naya, by means of Keval gyan they know all the minutest and biggest directly with clarity and do not have any attachment or aversion towards any object. If they knew some thing with attachment or aversion  then they would be having spirit of attachment and aversion which would be  a great  flaw. Therefore it is concluded that from aspect of Nishchaya  naya  they are stationary within their own nature and not others. Further due to their knowing nature they know and see all directly.

Here the own nature is described to be stationary within own self from aspect of Nishchaya and which is worthy of worship. This is the essence.  

Continued…….

Shruta Skandh – III (Concluding part)

46. The sruta gyan which narrates in eighty four lakh padas the description of Pratyakhyan ( penances), niyam ( vows), dravya and paryaya, is known as Pratyakhyan Poorva and I salute the same.

47. The sruta gyan which describes in one crore ten lakh padas the eight nimitta knowledges of the form of space, earth, body etc., five hundred major specialties and  seven hundred minor specialties, is known as Vidyanuvad Pravad Poorva.

48. The sruta gyan which describes various auspicious events such as taking birth in the womb etc. of the Tirthankara, Baldeo, Vasudeo and  Chakravarty etc. 63 shalaka ( important) people, is known as Kalyanvad poorva. It incorporates  twenty six crore padas.

49. The sruta gyan which describes in thirteen crore padas the increment or decrement of life based upon the inhalation , exhalation and treatment for poison etc. , is known as Pranavay poorva.

50. The sruta gyan which describes in nine crore padas, the various art forms such as poetry, figures of speech etc. is known as Kriya Vishal poorva to which I salute.

Commentary: This incorporates art forms such as writing etc. 72 types of arts, 64 qualities of women, various crafts, poetry with their qualities and defects, art of composition and its resultant, which is known as Kriya Vishal Poorva.

51. The sruta gyan which describes in twelve crore and fifty lakh padas, the essence of the loka which is happiness of Moksha and means of attaining it primarily, is known as Loka Bindusar.

52. The sruta gyan which incorporates one arab, eight crore, sixty eight lakh padas, fifty six thousand and five padas is the complete Drishtivad Ang.

53. The contents of Dwadashang  form  Ang sruta is One hundred twelve crore eighty three lakh fifty eight thousand five padas. Myself Hemchandra salute to this sruta.

54. The total number of Vastu in fourteen Poorva is one hundred ninety five. Each vastu has twenty Prabhrats.

Commentry: The total number of vastu in fourteen  Poorvas is one hundred ninety five which have three thousand nine hundred Prabhrats.

The number of Vastu in fourteen Poorvas are sequentially 10,14,8,18,12, 12,16,20,30,15,10,10,10,10. The sum of these is one hundred ninety five.

In each Vastu twenty Prabhrat have been described which add upto three thousand nine hundred.

55. Sruta gyan is of two types. One is called Ang Pravishta and other is Ang Bahya. The total number of non repetitive letters in both these Ang Pravishta and Ang Bahya is 18446744073709551615.

56. From this number of non repetitive letters, subtracting the number of letters of Ang Bahya which is 80108175, the total number of letters of dwadashang sruta is 18446744073629443440.

57. One Madhyam Pada incorporates sixteen hundred thirty four crore, eighty three lakh seventy eight hundred eighty eight (16348307888) combination letters.

58. The number of Madhyam Padas are fiftyone crore eight lakh eighty four thousand six hundred and twenty one ( 5108884621).

59. The number of letters of Ang Bahya are eight crore one lakh eight thousand one hundred and seventy five ( 80108175). I salute to all the letters of Ang Bahya.  

60. The total number of shlokas in Ang Bahya are twenty five lakh three thousand three hundred eighty (2503380) and balance 15 letters.

61-62. The fourteen divisions of Ang Bahya are Samayik, Chaturvinshatistava, Vandana, Pratikraman, Vaineyik, Kriti Karma, Dash Vaikalik, Uttaraddhayayn, Kalpya Vyavahara, Kalpya Kalpa, Maha Kalpa, Pundarik, Maha Pundarik and Nishiddhika. I offer prayers to them and other Ang Bahya sruta.

63. Deshavadhi Gyan ( partial telepathic knowledge) has six divisions. Param Avadhi and Sarva Avadhi gyan is enjoyed by those who have the last body (i.e. they do not take birth again). Manah Paryaya gyan (clairvoyance ) is revealed only to the total Samyami jivas. With the destruction of Ghatiya karmas the Keval gyan is revealed.

64. After the ending of Dushama –Sushama kaal i.e. the fourth kaal  and with the beginning of fifth kaal i.e. Dushama kaal , listen carefully about the chain of sruta kevalis.

65. With four years less three months and fifteen days  remaining for the completion of fourth kaal ,i.e. with  a period of three years, eight months and fifteen days remaining for the completion of fourth kaal, Jinendra Mahaveer attained Siddhahood in the month of Kartik on the fourteenth day of Krishna Paksha.

66-67. The day Bhagwan Mahaveer attained Siddhahood, the same day Gautam Ganadhar attained Keval Gyan. Further, after Gautam Swamy attained Siddha hood, Sudharma Swamy attained Keval gyan. After Sudharma Swamy destroyed all karmas, Jambu Swamy attained Keval gyan. After Jambu Swamy attained Siddha hood , there were no recorded  Kevalis. The duration of Gautam etc. three kavalis continuing the propagation of dharma is 62 years.

68. Among the Keval gyanis Shreedhar was the last to attain Siddhahood and Suparshwa Chandra Rishi was the last of the Charan Rishis. 

69. Vajrayash Rishi was the last of the Pragya Shraman and Rishi named Shree  was the last of the Avadhi Gyanis whom I salute.

70. Chandragupta was the last of the crowned kings who took vows of  Mahavritas and accepted Jin Deeksha. Subsequently no other crowned king accepted monkhood.

71. First Nandi, second Nandi Mitra, third Aparajit, fourth Govardhan and fifth Bhadrabahu, these five were having knowledge of the fourteen Poorvas. I offer them my salutations.

72. After passage of 100 years of the teerth of  Vardhaman Mahaveer (after these five sruta kevalis), no other person attained Sruta Kevali hood.

73-74. Eleven Acharyas have been there having knowledge of ten poorvas. These were Vishakh, Proshthil, Kshatriya, Jaya, Nag, Siddharth, Dhritishena, Vijay, Buddhil, Gangdeo and Sudharm. Together their period was 183 years.

75. Five Acharyas have been there  having knowledge of eleven Angs, in the teerth of Veer Jinendra. These were Nakshatra, Jayapal, Pandu, Dhruvasen and Kans. Together their period was 220 years. 

76. Then four Acharyas were there having the knowledge of first Ang  Acharang. These were Samudra, Yashobhadra, Yashobahu and Loharya. Subsequently there was none having knowledge of complete Acharang.

77. Subsequent to Loharya, four Acharyas namely Vinaydhar, Shreedatta,  Shivadatta and Arhadatta were having partial knowledge of the Angs and Poorvas.

78. After passage of 118 years the tradition of people having knowledge of Angs was lost in Bharat Kshetra.

79. After a period of 683 years ( 62+100+181+220+ 118) there was Arhad Muni having partial knowledge of one Ang. 

80. Acharya Bhadrabahu( second) was the last of the Nimitta Gyani having knowledge of Eight types of Nimitta Gyan. Subsequently no one had nimitta gyan.

81-82. There was  a great muni  Dharsen residing in Chandra cave at the top  Oorjayant hill who was practicing Vrita, Samiti and Gupti. He had the knowledge of Prakrati, Pradesh, Sthiti and Anubhag bandh of Karma Prabhrata of the fifth Vastu of Agrayaniya poorva. Bhavya jivas please offer your salutation at his feet.

83. Realising that the tradition of the knowledge of sruta would get interrupted, Acharya Dharsen  taught the lessons of Karma Prabhrat to  two capable munis Bhootbali and Pushpadant. In this way after the Samadhimaran of Acharya Dharsen , two munis were existent having knowledge of the part of sruta gyan.

84-85. The first khand (part) Jivatthan  describes the gunasthans of the Jivas, the second is Khuddabandh,  third is Bandh Samittavichaya, fourth is Vedana, fifth is Vargana  and sixth khand is Mahabandh decorated with 30000 shlokas. Humans would be having limited capability to learn; knowing this, Bhootbali and Pushpadant prepared the sruta gyan in question answer style.

86-87. On the fifth day of Jyeshtha  Shukla month, Bhootbali , Pushpadant and four types of Sangh installed the book in the form of sruta. It was worshipped in eight ways hence this day is remembered as Sruta Panchami. By respecting sruta one attains permanent Keval gyan ultimately.

88. Dhavala Shastra is of the size of 70000 shlokas, Jayadhavala is 60000 shlokas and Maha dhavala is of the size of 40000 shlokas. I offer prayers to these Siddhant Granths.

89. Residing in Chandra Prabhu Jinalaya in the garden of Kundanagar of  Telang country, I created these divine Gathas.

90. Destroyer of the pride of Kamdeva, remover of the effects of deceit, pride and moha, may Chanda Prabhu bhagwan grant the entire sangh peace.

91. Worshipped by famous Asurendra and Surendra with the sound of Jai Jai, may Chand Prabhu Bhagwan be Jaiwant. May he grant me peace and auspicious manifestations.

92. Myself Deshavrati (holder of vows partially) Hemachandra wrote this poetry with the approval of Siddhantik Ramanandi Guru. Further I enjoyed the three form worldly pleasures.

93. Whatever mistakes have been carried out in the form of letters or vowels or meaning by myself, may kindly be excused by Veetaragi munis and may my karmas be destroyed.

94. Whoever reads these gathas, hears them and respects them knowing their meaning, that bhavya jiva shortly attains the highest blissful form  Nirvana.

                                                            The End