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…….