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 4th or 5th
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 11th and then fall back hence they
may take few births again. The Kshapaks go from 8th to 9th
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
10th 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 10th to 12th gunasthana without encountering 11th
gunasthana. Here the second stage of Shukla Dhyan is generated in Veetrag state
and Yathakhyat Charitra is attained. At the end of 12th 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 13th 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 4th to 12th 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……..
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