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
6th 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 13th century Sanskrit commentary
was written by Bramhadeva who had
elaborated it extensively. Further Daulatramji wrote commentary in Dhundhari
language in 18th 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.
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…….
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