Paramatma Prakash - 8

Next it is told that although pure soul  is said to be zero  without existence  of eight karmas, eighteen flaws and vibhava bhavas, but it is not zero with respect to keval gyan etc. qualities and is ever overflowing:

Gatha 55: The pure souls do not have any of the eight karmas having several divisions  or any of the eighteen flaws , hence they are called zero also.

Commentary: From aspect of shuddha Nishchaya naya, the soul does not have gyanavarana etc. eight types of dravya  karmas, nor the eighteen types of flaws of thirst-hunger etc. due to destruction of corresponding karmas. Further soul does not have ten types of impure Pranas of the type of senses etc.; but he has pure Pranas of the form of existence, consciousness, knowledge, bliss etc. Therefore even the worldly Jivas also have purity from aspect of shuddha nishchaya naya in terms of capability and the ragas etc. vibhava bhavas are zero only.  Also Siddhas do not have any of the raga bhavas explicitly in all  respect  hence  in the context of vibhava bhavas they are zero only, and for this reason soul is called zero also. However with respect to knowledge etc. pure bhavas he is ever fulfilled only , hence he cannot be zero with respect of infinite knowledge etc. qualities as believed by Bauddha followers.

The same thing is stated in Panchastikaya – “ The nature of the Jivas of Siddha state is stationary but the nature is not nonexistent, those siddha bhagwan do not have body and are beyond the subject of speech, i.e. their nature cannot be described in words.”

Here the Paramatma has been described as zero with respect to Mithyatva, raga bhava etc. but full of consciousness bliss etc. form  nature; i.e. zero with respect to vibhava bhavas but complete with respect to nature. Such Paramatma state is worthy of attainment. This is the essence.

Thus in the first  Maha Adhikar, three types of souls are described. Although with respect to knowledge in context of vyavahara naya the jiva is called all pervasive in lok-alok, the same Paramatma is having innumerable Pradeshas (spatial elements)  from aspect of Nishchaya naya even  then  stays within the bounds of the body. This has been described by means of six doha sutras.

Next three Dohas are stated primarily about the dravya, guna and paryaya :

Gatha 56: This soul has not been born out of anybody, nor any dravya has been born out of the soul.   Hence know the soul to be permanent from aspect of dravya nature while he is destructible in respect of paryaya bhava.

Commentary: Although in the context of vyavahara naya, the worldly jiva, in the absence of pure soul knowledge, due to nimitta of accrued gyanavarana etc. auspicious-inauspicious karmas, takes birth in the form of human-hell etc.  paryayas and gets destroyed ; even then from aspect of shuddha nishchaya naya he is pure in terms of capability i.e. he does not manifest into human-hell paryaya forms nor does he accrue the karma-nokarmas. In fact even from aspect of vyavahara also he does not take birth from anybody nor anyone can destroy him. He does not generate any one and is devoid of cause-effect relationship. The one who generates is called cause and the one generated is called effect. Both the bhavas are non existent in the substance. Hence from aspect of Dravyarthika naya the jiva is permanent, and from aspect of Paryayarthika naya the jiva takes birth and gets destroyed.

Here the disciple enquires- ‘ The birth and death of worldly jivas in hell-human etc. form paryayas  is observed  evidently but how could Siddhas have generation destruction? Since they do not have vibhava paryayas and only have natural paryayas  which  are permanent, indestructible only?’ The answer is this- The  birth and death as observed in all the four Gatis of the worldly Jivas, is not there for the Siddhas since they are indestructible; but as described in the scriptures they have Artha Paryayas  of Agurulaghu Guna which manifests in increment-decrement form at every samaya i.e. the previous manifestation is expended and the next manifestation is generated. In context of this Artha   Paryaya only the generation-destruction has to be considered unlike that of worldly jivas.

The generation-destruction of Siddhas have been described in the context of Artha Paryayas for one. The Artha Paryaya manifests with six types of increase or decrease- 1. Infinite part  increase 2. Innumerable part increase 3. Numerable part increase 4. Numerable times increase 5. Innumerable times increase 6. Infinite times increase ;  1. Infinite part  decrease 2. Innumerable part decrease 3. Numerable part decrease 4. Numerable times decrease 5. Innumerable times decrease 6. Infinite times decrease. These are known as Shat Guna (six order) increase-decrease. The nature of these is understood only by Kevali bhagwan and in their respect the Siddhas manifest in generation-destruction form.

Otherwise, all the objects of knowledge manifest into generation-destruction form which are known in  the knowledge of Siddhas. The generation-destruction of objects  of knowledge is reflected in the knowledge of Siddhas; in this manner the generation destruction occurred in their paryayas. Another way is that when they attained Siddha state then the worldly state was destroyed and Siddha paryaya was generated; but dravya nature is always permanent.

As such Siddhas do not have birth, death, old age and are ever indestructible. Their form is devoid of all corruptions/ defects which is worthy of attainment.

Now the forms of dravya, guna and paryaya are stated:

Gatha 57: The one accompanied with guna and paryayas  should be known as Dravya. The Gunas are always present along with Dravya at all times  and are permanent while the paryayas occur sequentially in different forms which have the property of generation and destruction at every samaya.

Commentary: The form of guna-paryaya is stated. The gunas are always coexistent with the dravya and are always found to be present in the same form while paryayas are of different forms. The manifestation which was present at last samaya is not present in next samaya; they occur in form of generation-destruction at every samaya. Hence paryayas are called sequential.

 Jiva dravya has infinite Gunas (qualities) like knowledge, darshan (vision), sukha (bliss), veerya (strength). Pudgala dravya also has infinite gunas like touch, smell, taste, color etc. These gunas are always present along with dravya and are permanent and coexistent. They do not give up their oneness with the dravya.

There are two types of paryayas- swabhav (natural) and vibhav ( non-natural). Siddha state is natural paryaya of Jiva while keval gyan etc. are natural gunas ( qualities). These are seen only in the Jivas and not other dravyas. Some natural qualities like existence, vastutva, dravyatva, agurulaghutva is seen in all the dravyas. The manifestation of Agurukaghutva quality is in the form of six orders of increase-decrease described earlier. This too is natural manifestation in all dravyas and no dravya exists without this Artha Paryaya which is a pure paryaya. This pure paryaya is present with all worldly jivas, all ajiva substances and all Siddhas. The Siddha paryaya and keval gyan etc. gunas are seen with siddhas only and not others. The Vibhav paryayas are of the form of human-hell etc. form  and matigyan (sensory knowledge) etc. are Vibhav Gunas  of the worldly jivas. Thus the guna-paryayas of Jiva dravya are described.

The existence of pudgala in paramaanu (atom) form is dravya having natural qualities like color etc. Changing from one color to another is vibhav guna Vyanjan Paryaya, and manifestation of one paramaanu into two-three etc. several paramaanus form skandh ( solid) is known as Vibhav dravya vyanjan paryaya. The color etc. of skandh of two or more Paramaanus is called Vibhav Gunas. Changing from one color to another, taste or smell from one to another are known as Vibhav paryayas. The paramaanu is pure dravya form having one color, one taste, one smell, one touch out of hot-cold, one touch out of dry-wet- thus two touches, these five gunas are primary, besides having existence etc. infinite qualities known as Swabhav Gunas. The shape of the Paramaanu is Swabhav dravya vyanjan paryaya and manifestation in form of color etc. is swabhav guna vyanjan paryaya. The Jiva and Pudgala both are endowed with swabhav and vibhav forms while dharma, adharma, akash, kaal –these four have existence etc. swabhav gunas only and swabhav paryaya like arth paryaya etc. The four substances dharma etc. do not have vibhav guna paryayas. The proverb of akash being in the form of pot or pan etc. is only formal not real.

Thus guna-paryaya of the six dravyas are stated. In these six dravyas, the shuddha jiva dravya having shuddha guna and shuddha paryaya  only is  worthy of attainment.

Now the dravya-guna-paryayas of the Jiva are described in detail:

Gatha 58: O disciple! Know the soul to be dravya , darshan-gyan etc. as gunas, the manifestations of Jiva in the four gatis and  his bodies to be Karma generated Vibhav paryayas.

Commentary: Now it is described in detail- From aspect of shuddha Nishchaya naya, the soul having the nature of purity, knowledge, oneness and  indivisibility should be known as dravya. The general nature of consciousness should be known as darshan (vision) and specific nature should be known as knowingness.  These darshan and gyan are own gunas (qualities) of the soul, out of which there are eight divisions of gyan . Of them Keval Gyan is complete, indivisible and pure while Mati gyan, Sruta gyan, Avadhi gyan, Manah paryay Gyan are Samyak Gyan  and Kumati, Kusruta, Kuavadhi – these three are MithyaGyan –these seven are not pure and  are divided with respect to keval gyan . Therefore  Paramatma has only one Keval Gyan. ( Of the four darshans Keval Darshan is complete, indivisible and pure while Chakshu etc. three are incomplete and impure).

Another thing is that Gunas also have three types- sadharan (common), asadharan (uncommon) and sadharan-asadharan (common-uncommon). The gunas of Jiva namely  Astitva, Vastutva, Prameyatva, Agurulaghutva are sadharan; the knowledge, bliss etc. are sadharan within their own dravya (for different jivas) but are asadharan with respect to all other dravyas.

Pudgala does not have non-corporeal quality, hence non-corporeal nature is uncommon with respect to pudgala but is common with respect to all remaining five dravyas. Having several spatial elements is a common quality in Akash etc. four dravyas but is uncommon with respect to pudgala and kaal. Corporeal quality is uncommon in pudgala dravya since it exists only in pudgala but not in others. Astitva etc. are common qualities found in all dravyas. Consciousness is not present in Pudgala at all. The Pudgala paramanu is called dravya.  The corporeal qualities of pudgala are touch, taste, smell, color etc. which are uncommon with respect to other dravyas.

Jiva and pudgala manifest in swabhav and vibhav form both while other dravyas are endowed with swabhav paryayas only. Jiva and pudgala have vibhav gunas also. Siddhas are in swabhav state but worldly jivas are predominantly vibhav. Pudgala paramanu is in swabhav state while skandh is vibhav state. Thus the six dravyas are described briefly.

In this manner in the first Mahadhikar describing three types of souls, the dravya-guna-paryaya are described in seventh part with three doha-sutras.

Next, for the realization of Nirvikalpa bhav which is respected, worthy of attainment, one with blissful experience beyond senses, the pure guna-paryaya are described by means of eight dohas. Out of these the first four dohas describe the eternal bondage of karmas and remaining four describe the fruition of those karmas.

Continued……

Paramatma Prakash - 7

Next it is told that the knowledge of Paramatma is all pervasive; there is no substance which is not known by this knowledge and all substances are revealed in the knowledge:

Gatha 47: Just as a creeper stops spreading in the absence of a support , in the same way the knowledge of the liberated Jivas also stops in spite of having the capability to know, in the absence of objects of knowledge. The supreme nature is reflected in the keval gyan of liberated jivas; knowing this you worship him.

Commentary: Just as creeper cannot grow any further in the absence of support structure, in the same way the knowledge of the liberated Jivas spreads up to the objects of knowledge. 

Further when there is no object of knowledge is not available, he cannot know any further. He knows all the dravya, kshetra, kaal and bhaav. Even if infinite lok-aloks were there similar to present lok-alok, even then he would have known them within one samaya. In the keval  gyan of that bhagwan Paramatma, our own nature is being reflected for us to know, i.e. the knowledge is all  pervasive and the knowledge manifests in all the forms/shapes. Knowing this worship this knowledge. 

Just as non spreading  of creeper cannot be called as the incapability of creeper to spread ; in the same way the knowledge of Kevali is all pervasive in which all objects are reflected. That knowledge is the supreme nature of soul and such pure soul with that knowledge is worthy of worship. This knowledge bliss form soul is the stopping station (wherein they take rest) for the minds of great Munis.

Although the shubha-ashubha karmas generate happiness or unhappiness ; even so the soul has not been made by anyone nor generated from anyone. With this intent the next gatha is narrated:

Gatha 48: Although Gyanavarana etc. karmas are always engaged in producing happiness-unhappiness etc.  form of work, even so from aspect of shuddha nishchaya naya, the infinite knowledge etc.  form soul was  neither produced , nor destroyed nor manifested into another form; contemplate of such Paramatma.

Commentary: Although from aspect of Vyavahara naya, Gyaravarana etc. karmas are engaged in obscuring the pure soul nature ; such that Gyanavarana karma  is nimitta in obscuring  the knowledge; Darshanavarana karma is nimitta in obscuring the vision; Vedaniya karma is nimitta for obscuring the pleasure beyond senses by causing sata or asata; Moahaniya is nimitta for prevention of Samyaktva and Charitra; Ayukarma is nimitta for keeping the jiva within the body for specific duration preventing the indestructible nature to be revealed; Naamkarma is nimitta for generating different types of  gati, jati (caste), body etc.; Gotrakarma is nimitta for having high or low birth; Antaraya karma is nimitta for prevention of revelation  of infinite power. In this manner these karmas function. Even so from aspect of shuddha nishchaya naya, the infinite knowledge etc. nature of soul has never been destroyed by the karmas nor produced anew. Soul has remained as it is.  Contemplate of such indivisible Paramatma by remaining  stationary in Veetrag nirvikalpa samadhi.

The essence is that the Jiva substance which has neither been harmed by karmas, nor generated anew, nor manifested into some other form ; that conscious blissful form is cherishable.

Now it is told that even though the soul is bonded to the karmas since eternal times, even then he does not transform into karma form, nor do the karmas transform into Atma form; the soul is sentient and karmas are  insentient , knowing this you meditate upon the Paramatma:

Gatha 49: In spite of being bonded with Karmas, the one who never changed into karmas form, nor have karmas changed into his form; you contemplate upon that explicit Parmatma.

Commentary: From aspect of Vyavahara naya, the soul has been bonded with Gyanavarana etc. auspicious-inauspicious karmas due to lack of realization of own  pure  nature. Even then from aspect of shuddha nishchaya naya, he is not of the form of karmas i.e. he does not manifest into karma forms giving up his nature of keval gyan etc. infinite qualities .  Further the Gyanavarana etc. dravya-bhava form karmas do not manifest into soul form, i.e. giving up their insentient Pudgala nature they do not change into sentient form. This is for sure that Jiva does not change into Ajiva form nor does the Ajiva change into Jiva form  - such is the principle from eternal times.

Therefore, contemplate upon the Paramatma, having the nature of darshan- gyan form, prayer worthy in all aspects, different from karmas, discarding the manifestations of soul in extraneous form of body and raga forms, remaining stationary within Antaramta with the spirit of manifesting in pure soul form and experience the same.

In this manner in the fifth part of the first Maha Adhikar describing the three types of souls, it is stated that just as pure knowledge form explicit soul is stationed in Siddha lok, in the same way from aspect of shuddha nishchaya naya, he is residing in the body from aspect of capability. 24 dohas have been recited in respect of such statement.

Next in six Doha sutras it is stated that from aspect of Vyavahara naya , the soul is same as the body:

Gatha 50: Some followers of Naiyayik, Vedant and Mimansa philosophies, call Jiva as all pervasive. Some followers of Samkhya principles call Jiva as insentient, some Bauddha followers call him as zero also. Some followers of Jina dharma call jiva as equivalent to body from aspect of vyavahara naya while he is called as equivalent to lok from aspect of Nishchaya naya. The disciple asks four questions that what is the form of soul and what it is not?

Next it is told that from aspect of nayas, the soul can be described in any form. Others believe wrongly from singular point of view  which is incorrect.   Thus accepting the four questions they are answered:

Gatha 51: O Prabhakar Bhatt! From aspect of different nayas to be described later, the soul is omnipresent also, soul is insentient also. Know the soul to be equivalent to body also , as well as zero also. Accepting these from different aspects of nayas is not erroneous.

Further it is told that soul devoid of karmas knows the lok and alok both by means of keval gyan  hence he is all pervasive also.

Gatha 52: This soul, shedding all the karmas, by means of keval gyan knows both the lok and alok, hence this Jiva is called as all pervasive.

Commentary: From aspect of Vyavahara naya, the soul knows lok-alok by means of Keval gyan. In spite of staying within the body, from aspect of Nishchaya naya, he knows his own self. Therefore in respect of knowledge, from aspect of Vyavahara naya, the soul is all pervasive, but not so in respect of pradeshas (spatial elements). Just as eyes views the objects having shape but eyes do not take the form of those objects, do not become one with them.

Here someone enquires- If lok-alok is known from aspect of Vyavahara naya and not from aspect of Nishchaya naya , then omniscience is also from aspect of Vyavahara naya and not Nishchaya naya? That is answered-  Just as the soul is known being one with the self, the others are not known being one with them; they are known differently. Therefore it is told from aspect of Vyavahara naya but not due to lack of knowledge. In respect of knowing, the knowledge of self and others are the same. Just as self is known without doubt, the others are also known without doubt; but he is one with the self but not one with the others. Just as he knows self from aspect of Nishchaya being one with self, if he knows others also being one with them, then he would manifest in forms of raga, dwesha, happiness, unhappiness depending upon their being ragi, dweshi, happy or unhappy. This would be a great defect which is not possible.

Here the knowledge which is called as omnipresent, the same knowledge is worthy of worship and  blissful beyond senses. There is no differentiation between knowledge and bliss and that knowledge is cherishable.

Thus in this doha the Jiva has been called as all pervasive from aspect of knowledge.

Now it is told that on acquisition of knowledge of the soul, the sensory knowledge gets destroyed. He remains stationary in supreme Samadhi within himself in the soul, (generally) other objects are not subject of knowledge, hence he is insentient from aspect of naya-praman also.  However he is not insentient as if he were not having knowledge, he is conscious form only, but he is called insentient in certain aspect. With this in mind the next Gatha  is told: 

Gatha 53: The aspect from which, the sensory knowledge of the Jivas engaged in soul-knowledge  gets destroyed ; O yogi! From that aspect know him to be insentient.

Commentary: For the great Munis engaged in experiencing own self at the time of Veetrag Nirvikalpa Samadhi , the sensory knowledge is not present and for the Keval Gyanis, the sensory knowledge is not existent at any time , only knowledge beyond senses is present. Hence due to lack of sensory knowledge, from that aspect, the soul can be called insentient also.

The essence is that the sensory knowledge is not cherishable  and the knowledge beyond senses is worthy of attainment.

Now in the absence of Naam karma named Sharir, the shape of Jiva neither reduces nor increases, therefore in the liberated state, he remains of the masculine form slightly less than the last body, hence he is said to be  of the size of the body- this is told next:

Gatha 54: The sharir Naamkarma is  the  cause for the increase or decrease of the size of the Jiva. In the absence of this karma, the shuddha jiva does not increase or decrease , therefore Jinendra Deva call the liberated Jivas to be of the size of last body.

Commentary: In the worldly state the cause for the increase or decrease of the size of Jiva is sharir Naam karma. When he occupies the body of MahaMatsya the size increases and when he occupies Nigod jiva form, the size reduces. In the liberated state, in the absence of Sharir Naam karma, the spatial size of the jiva neither increases or decreases but remains in the masculine form,  slightly less than the size of the body occupied last. Hence the size is equal to that of body is the conclusion.

Here someone enquires that so long as a lamp is obscured, there is no illumination, but when the obscuration is removed then the light is spread all over; in the same way in the liberated state of the jiva, the spatial elements of the Jiva should have spread all over in the lok. Why did they remain of the size of the body only?

The answer is that it is the nature of the light of the lamp to spread and is not caused by anybody. When it is blocked by some cover then the light remains confined in the place. When the obscuration is removed then the illumination spreads without doubt. However the size of the jiva has been confined by the karmas from eternal times and he has never been free. It was always equivalent to that of the body and increased or decreased accordingly in accordance with the sharir naam karma. Therefore, like a dry mud pot, he does not increase or decrease due to lack of any reason, but remains same as that of the body.

Just as the mud pot, so long as it is wet with the water, it increases or decreases in conjunction with water. When there is not water, the pot dries and there is no increase or decrease but it remains same as it is. In the same way the Jiva has relationship with the naam karma. In the worldly state, in conjunction with naam karma, the size of the  Jiva increases or decreases in accordance with that of the body. In the Siddha state, the naam karma is non- existent  hence there is no body and the number of spatial elements of the jiva do not increase or decrease but remain as it is. The  shape of the jiva remains slightly less than the last body with which salvation was attained. The illumination of lamp  spreads by nature which is obscured by an obstruction. When obstruction is removed, it spreads naturally.

The summary is that Paramatma stationary in siddha state having purity and knowledge as nature is existent even in the body. At the time when raga is eliminated, the soul is similar to that of Paramatma, which is worthy of attainment.  

Continued …..

Paramatma Prakash - 6

Further, it is told that similar to the appearance of a constellation in the infinite sky, all the three loks are observed in the keval gyan of Paramatma : 

Gatha 38: Just as in the infinite sky, a constellation is observed; in the same way in the knowledge of a liberated jiva, all the three loks appear and such a jiva is the eternal Paramatma.

Commentary: In the knowledge of omniscient, the three loks appear like the face in a mirror and that is eternal Paramatma. Such Paramatma is cherishable to yogis who are devoid of vikalpas of ragas etc.

Next the form of Paramatma with infinite knowledge who is a worthy  objective of dhyan to the yogis in the period of Nirvikalpa Samadhi is described :

Gatha 39: The knowledge form substance which is the objective of contemplation of hordes of Yogis continuously, such Paramatma is the objective of dhyan for attaining Moksha.

Commentary : That Paramatma Deva is the objective of dhyan and worthy of worship who is continuously contemplated upon by the yogis desirous of Moksha and nothing  else.

The Paramatma who is described as worthy of contemplation of the Munis , the same one is cherishable to the gyani jivas engaged in dharma who are devoid of Arta and Roudra dhyans which are enemies of pure knowledge of the soul – when these two dhyans are discarded then only one can contemplate of Paramatma.

Next it is told that the Jiva having the nature of pure knowledge only manifests into the forms of trasa-sthavar for creating the world  due to gyanavarana etc. karmas and him alone is Paramatma   and there is no other Bramha etc. creator of the universe :

Gatha 40: The Jiva who under the influence of karmas, generates different kinds of the world, who is adorned with three types of genders; he is the Paramatma.  

Commentary: The soul, who on account of gyanavarana etc. karmas , generates different kinds of world, i.e. with the nimitta of karmas takes several births in the forms of trasa-sthavar , is characterized by three types of genders namely masculine, feminine and neutral; that is the Paramatma from the aspect of shuddha Nishchaya. By manifesting in impure form he wanders in this world , hence he is called creator of the universe. Further on manifesting in pure form , he destroys the corrupted bhavas , hence is called the destroyer. This Jiva only in gyan-agyan states is creator-destroyer, there is no other creator-destroyer like Harihar etc.

Earlier, whoever was described as pure soul, although he is pure from the aspect of shuddha naya; even so on account of obscuration by gyanavarana etc. karmas from eternal times in the world, without experiencing the veetrag nirvikalpa pure bliss , he is adorned with genders of masculine, feminine or neutral and trasa-sthavar forms from aspect of vyavahara naya. Hence he is called the creator of the universe and there is no other Paramatma imagined by others. This soul only destroys the enemies of Paramatma state which are webs of ragas etc. form vikalpa caused by three types of genders, by means of Nirvikalpa Samadhi. At that moment only, he becomes worthy of worship being cause of Moksha form pleasure.

Now it is told that although the world is residing within the illuminating knowledge of keval gyan  of Paramatma who himself is residing within the world, even so he is not of the form of the world:

Gatha 41: In whose keval gyan the world is residing ( images) , who stays within the world; even though he is not of the form of the world in spite of residing within, believe him to be Paramatma.

Commentary: The soul in whose keval gyan the world is residing i.e. being imaged, clearly known and he is residing within the world, i.e. he is all pervasive. He is the knower and the world is the subject of knowledge. In spite of staying within the world, from aspect of Nishchaya naya,  he does not  become one with any object within the world. Just as the eyes observe any object but do not become one with them, in  the same way he remains separate from all of them. O Prabhakar Bhatt! Consider him to be Paramatma.

Meditate upon the pure, knowing, all pervasive, untouched by all,  pure soul  remaining stationary within the Veetrag  Nirvikalpa Samadhi. The Karya Samaysar is of the form of revelation of Keval gyan etc. and its cause is Veetrag own experience form contemplation.

  Next it is told that although the pure soul resides within the body, even then Harihar etc. cannot know him directly  due to the lack of supreme Samadhi; the same is Paramatma.

Gatha 42: In spite of residing in the body , the one who has not been known to Harihar etc. due to their incapability of supreme Samadhi and penance, he is called Paramatma.

Commentary: Paramatma stays within the body from the aspect of Anupacharita Asadbhoot Vyavahara naya, but still Harihar etc. do not know him due to their inability to practice supreme Samadhi form penance resulting in Veetrag Nirvikalpa blissful experience.

Here someone enquires that in the past birth some jiva accepted ordination of Jina dharma and practiced the jewel trio of Nishchaya-Vyavahara form , thereby accruing great punya; however due to accrual of bondage due to desires under ignorance he takes birth in heaven and subsequently is born as man known as Vasudeva (Hari) who is ruler of the three khand (areas) of earth. Another Jiva in the current birth accepts ordination of Jina dharna and accrues punya due to specific Samadhi and later indulging in sensual subjects due to fruition of charitra moha bonded earlier he is called  Rudra (Har). Therefore why those Hari-Har etc. do not know the form of Paramatma?

The answer is that although your question is right that these Hari-Har etc. great people have practiced the jewel trio, still they have not practiced the Veetrag Nirvikalpa jewel trio which results in Moksha in the same birth but they have practiced jewel trio with raga which is known as Vyavahara jewel trio. Since they could not attain jewel trio of the Veetrag form with shuddhopayoga , therefore they could not know the Paramatma as known by the yogis who attained Moksha in same birth by means of veetrag jewel trio. Therefore as compared to supreme shuddhopayogi they are dubbed as non knowers since they were unaware of the form by which Moksha could be attained.

To summarize, the real cherishable pure soul which is worshipped by those great Munis attaining Moksha in the same birth which is not known to Hari-har etc. is the real worthy goal, subject of contemplation.

Although from aspect of Paryayarthika naya, he is having generation and destruction, even then from aspect of Dravyarthika naya he is free of generation-destruction  and is always permanent indestructible only.  The same  Paramatma has been seen by Tirthakara Devas in the body also by means of Nirvikalpa Samadhi:

Gatha 43: The one who is accompanied with generation-destruction , as well  as free of generation-destruction also, who has been seen by the Jinavaras within the body only , know him to be Paramatma.

Commentary: Although  from aspect of Vyavahara naya he is having generation-destruction, even then from aspect of Dravyarthika naya he is free of generation destruction. Jinavara Deva has seen him within the body by means of Veetrag Nirvikalpa Samadhi for the purpose of attaining Moksha in the same birth. Know him to be Paramatma i.e. experience him by means of Veetrag supreme Samadhi.

The Paramatma observed by Jinavar Devas devoid of corrupted manifestations of Krishna, Neel, Kapot leshya forms, by means of dhyan of pure soul within the body, is the real cherishable objective.

With the presence of whom in the body the village of the form of five senses is populated while with his absence, the five sensed form village becomes barren, that is Paramatma:

Gatha 44: With the presence only within the body, the village of senses is populated while with his departure, it definitely becomes barren, that alone is Paramatma. ( In the presence of soul only senses indulge in their subjects, not otherwise.)

Commentary:  These senses residing within the body different from pure soul indulge in their respective subjects without having knowledge of the self. With the departure of the pure soul these senses stop engaging in their subjects , such blissful own soul is Paramatma. For the Munis engaged in supreme Samadhi for experiencing bliss beyond senses , such Dhyan of Paramatma alone is the means for salvation. That dhyan is means for blissful experience beyond senses and is most cherishable.

Further it is told that the one who knows the five subjects of the five senses and still is not observed by the senses, is the Paramatma:

Gatha 45: The one who knows the subjects of the five senses by means of the five senses but who is not known by the five senses and their subjects is Paramatma.

Commentary:  From aspect of shuddha nishchaya naya, the soul is beyond senses, knowledge form only. Even then due to eternal bondage, from aspect of vyavahara naya, occupying the body with senses, using the five senses knows their subjects like colour etc. Thus manifesting in sensory knowledge form he knows their subjects like colour, taste, smell, touch, sound etc. Still he is not known by those five senses nor by their subjects. Such are the characteristics of Paramatma.

Contrary to the taste of the five senses, the one known by means of Veetrag Nirvikalpa Supreme  Samadhi in supreme bliss form with equanimity is the Paramatma who is known only through knowledge and not the senses. That Paramatma alone being of  our own nature is cherishable and  worthy objective.

Next it is told that the one who does not have bondage in reality, nor the world,  recognize that soul properly discarding all the worldly vyavahara.

Gatha 46: O yogi! In reality the one who does not have bondage or the world, know that Paramatma discarding all the vyavahara from your mind.

Commentary: O yogi! This conscious blissful pure soul does not have five kinds of transmigrations of dravya, kshetra, kaal, bhava and bhaav form different from own nature  from aspect of Nishchaya naya.  Further four kinds of bondages of Prakriti, Pradesh, Sthiti and Anubhag are not there which are cause of the world. The bondages are different from the Moksha substance having explicit form of Keval gyan etc. infinite four. Discarding all the worldly practices from your mind, remaining stationary in Veetrag Samadhi meditate upon that Paramatma.

Devoid of the world and bondage which is cause of the world, which are different from the experience of pure soul, the pure soul which is the  prime cause of Moksha having characteristics of being perturbation free, is the worthy objective and cherishable.

Continued……

Paramatma Prakash - 5

Further Jiva and Ajiva are different from aspect of Characteristics, hence do not consider them as one:

Gatha 30: The characteristics being different, you should not treat Jiva and Ajiva as one. The one which is different should be treated as other while soul should be accepted as own – so I say.

Commentary: O Prabhakar Bhatt! Do not treat Jiva and Ajiva as one and the same because their characteristics are different. The raga from corruptions of self on account of attention towards others should be known as others while the soul should be treated as indifferent from self.

The characteristics of   Jiva is pure consciousness which is devoid of touch, taste, colour, smell, sound etc. Same is stated in shri Samayasar .

The summary is as follows- “ The dravya of the form of soul is devoid of sweet etc. five kinds of taste, white etc. five kinds of colour, good or bad two kinds of smell, not visible, having quality of consciousness, devoid of sound, devoid of male etc. genders, does not have any shape either. The shapes are of six kinds but the conscious own self is devoid of any of them. So you should know.

The Ajiva dravya different from the soul has characteristics of two types- One is related to jivas and other is related to Ajivas. The dravya karma- bhava karma- no karma forms are related to jiva and the pudgala etc. five dravya  form  ajiva are not related to jiva hence are ajiva only different from jiva. Therefore the Ajiva substances different from jiva should not be considered to be own. Although raga form corruptions are generated in jiva only , hence are said to be belonging to jiva, but they are caused by karmas hence should be considered as others being caused by others(karmas).”

Here Jiva and Ajiva two substances are described , out of which the pure soul  having characteristics of pure consciousness is the objective  and  subject of contemplation  - this is the essence.

Now the knowledge etc. characteristics of pure soul are specially described:

Gatha 31: The soul is devoid of senses and mind; is knowledge form, non corporeal, consciousness alone. He is not a subject of the senses- these are the characteristics of the soul.

Commentary: This pure soul is devoid of mind which has  form of web of vikalpas which  is opposite to the nature of Paramatma. He is devoid of  group of senses which are different from pure soul. He is of the form of omniscience illuminating lok and alok. He is opposite to the nature of touch, taste, colour, smell etc. which are corporeal. He is of the form of pure consciousness alone which is not found in other dravyas.  Being not accessible to senses he can be known only through veetrag form  own experience. These characteristics are those of soul  which you should know without doubt.

The soul described by these characteristics is the one which is cherishable and subject of contemplation- this is the essence.

Further, whoever contemplates of the pure soul; getting detached of the world, body and enjoyments; his world form creeper gets destroyed :

Gatha 32: The jiva who contemplates  of the soul with a detached mind towards the world, body and enjoyments, his eternal world form creeper gets destroyed.

Commentary: The mind which was extremely indulgent in the world, body  and enjoyments is withdrawn  from raga-dweshas and made to be attached towards pleasure of pure soul by means of experience of the great bliss of veetrag form nectar   generated out of knowledge of the soul and thus getting detached of the body etc., who meditates upon the pure soul, his worldly stay  comes to an end.  

Here the Paramatma whose contemplation leads to destruction of worldly creeper , is the one who is cherishable and  subject of meditation-  this is the summary.

Now the one who resides in the body form temple, he is Paramamtma from aspect of shuddha Nishchaya naya- this is told:

Gatha 33: The one who resides in the body form temple, that Deva is beginingless-endless; is explicitly only knowledge form;   is definitely  Paramatma.

Commentary: The one who resides in body form temple from aspect of Vyavahara naya, he is different from the body from aspect of Nishchaya naya. He is not corporeal and impure  like body  but is extremely pure, worshipable, respectable while body is not worthy of worship. From aspect of shuddha Dravyarthika naya, the Paramatma is beginningless and endless while body is having a beginning and an end. From aspect of Nishchaya naya, the soul is only knowledge form capable of illuminating the lok and alok i.e. only illuminating knowledge is the form of his figure  while body is corporeal. That soul is Paramatma and do not have any doubt in it.

The essence is that the one who stays in the body but is different from the body , that Deva does not even touch the totally impure body ; that soul form Deva is cherishable.

Further it is told that the pure soul residing in the body does not touch the body and the body also does not touch him:

Gatha 34: In spite of staying within the body, the one who does not touch it , nor is he touched by the body; know that to be Paramatma.

Commentary: From aspect of Nishchaya naya neither the Jiva touches the body nor the body touches the Jiva. Know thus the own self to be Paramatma.

The corrupted manifestations of anger, pride, deceit, greed forms which are opposite to the experience of pure soul, result in accrual of auspicious-inauspicious karmas which form the body in which the pure soul stays from aspect of Anupacharita Asadbhoot Vyavahara naya; even so from aspect of Nishchaya naya he does not touch the body nor the body touches him. Know that to be Paramatma and contemplate upon his nature by remaining within veetrag nirvikalpa Samadhi.

The soul  staying within the corporeal  body from aspect of Vyavahara naya, is not known to the those who consider body as the soul. The same pure soul is cherishable to the wise people not having attachment to the body and is worthy of worship.

Next the form of pure soul  which reveals himself generating supreme bliss to the Yogi contemplating with equanimity, is described:

Gatha 35: The one which reveals himself to the Yogis stationary within equanimity , that is the explicit Paramatma  form generating supreme bliss.

Commentary:  Equanimity i.e. manifesting with same attitude towards life, death, profit, loss, happiness, unhappiness, friend, foe etc. – such supreme yogis for whom the friend or the foe etc. are same, whose nature is of the form of indivisible  jewel trio of samyak darshan- samyak gyan- samyak charitra, who is stationary in Veetrag Nirvikalpa Samadhi – within the hearts of those Yogis, the revelation of Veetrag supreme bliss itself is the real Paramatma- Know thus. Same thing is said in AtmaAnushthan  etc. - 

“ The Yogi who is engaged in the experience of the soul and stationary within Shuddha Nishchaya devoid of Vyavahara; to  those yogis some incomparable supreme bliss is experienced by means of Dhyan.”

Hence O Prabhakar Bhatt! The nature of soul revealed in the heart of  the Yogis is the one which is cherishable. The yogis who are engaged in the Veetrag Nirvikalpa Samadhi , who are detached from the world, to  them only the soul  is cherishable. Those who consider body as soul and are indulgent in sensual pleasures, they do not know their own nature and cannot have interest in the soul- this is the summary.

Now, it is told that although the soul is tied to the karmas and body different from pure soul since beginingless time, even then he is not of the form of body definitely.

Gatha 36:  O yogi! In spite of being bonded to the karmas and in spite of residing within the body, the one who never takes the form of karmas or the body; know him to be Paramatma in reality.

Commentary:  Although from aspect of Vyavahara naya, the Jiva is bonded to the raga, dwesha, moha opposite to the nature of Paramatma and staying within the body; even then from aspect of Nishchaya naya, he is not body form and is different from it. At no time has this jiva  been corporeal nor will he ever be.   Hence O Prabhakar Bhatt ! Know him to be Paramatma. Definitely the soul himself is Paramatma and you contemplate of him with Veetrag knowledge of own experience.

To summarize , this soul has always been cherishable to the Jivas engaged in Veetrag Nirvikalpa Samadhi but has been despicable to the others.

 Next, it is told that although the soul is different from body and karmas from aspect of Nishchaya naya, even then it appears to be body form to the ignorant ones:

Gatha 37: In reality, even though he  is different from the body and karmas, the ignorant ones call him as body etc. form clearly; know him only to be Paramatma.

Commentary:  From aspect of Nishchaya naya, the soul is different from body and karmas, even then the ignorant one devoid of the knowledge of jewel trio of nishchaya-vyavahara, believe him  to be body form only; hence O Prabhakar Bhatt! Know him to be Paramatma only and experience him being stationary within Veetrag Nirvikalpa Samadhi.

That Paramatma is cherishable to the Gyani Jivas whose Mithyatva and ragas etc. enemies of the pure soul have been eliminated. However to those whose Mithyatva- ragas etc. have not been eradicated , they consider him as despicable  and not worthy of worship.

Continued……..

Paramatma Prakash - 4

Further all the topics of Vyavahara dhyan which are described in scriptures related to incantations, of the type of  retention, objective, instruments, chants, groups or postures etc. ; they are all negated in the worship of blemish free Paramatma and his Dhyan.

Gatha 22: Where there is no retention , no objective, without instruments or chants, without groups  or postures; consider that as infinite knowledge form Paramatma deva.

Commentary:  Where the supreme soul is not indulgent in retention of breaths or engaged in concentrating upon any objectives such as statues; where there are no instruments in the form of markings with letters; where there are no chants of letters; where there are no groups of air, earth, water, fire etc, where there is no contemplation of postures etc.; such permanent supreme soul having infinite knowledge etc. qualities from aspect of Dravyarthika naya should be known as supreme soul.

Conquering the subjects of tongue sense contrary to the blissful experience of  the soul free of senses, discarding the bhavas of Moha contrary to the pure nature without Moha, relinquishing the nine types of immoralities opposite to the nature of peaceful experience of equanimity , forsaking the resolutions- dilemmas of the mind enemies of the nirvikalpa  Samadhi, O Prabhakar Bhatt! Engage yourself  in the experience of pure soul. The same is written  elsewhere-

“The tongue is the strongest of the senses, Moha karma is the strongest amongst the eight karmas, Bramhacharya vrita is most difficult amongst the five Maha vritas and out of three guptis, the Mano Gupti is the most difficult to follow. – These four are the most difficult to conquer.”

Now the form of Paramatma is described which is invisible to Vedas, scriptures, senses etc. other dravyas and visible to Veetrag Nirvikalpa Samadhi:

Gatha 23: O Jiva! The one which is not knowable by means of Vedas, scriptures and senses etc. other dravyas; which is the subject of Veetrag Nirvikalpa Samadhi form meditation; that alone is eternal Paramatma.  

Commentary : The pure soul is not knowable by means of the divine sound of the Kevalis, words of great Munis, senses or mind. This is so since Vedas and scriptures are word form  and soul is beyond words. The senses and mind are of the form of vikalpas and can know corporeal object; but soul is nirvikalpa, non corporeal hence cannot be known by these three. 

The soul which is known by the pure meditation, that alone is beginingless-endless Paramatma. Without five types of asravas (influxes) of Mithyatva, Avirati, Pramad, Kashaya and yog, the blissful eternal experience generated out of knowledge of pure own soul which is nirvikalpa form is the realization of own soul. The soul is knowable by dhyan and not scriptures. Those who are able to immerse into dhyan by means of listening to scriptures, they alone can experience the soul. Those who achieved, did so by means of dhyan only; listening to scriptures is the means for dhyan – understanding thus engage yourself in the eternal permanent conscious form.

Elsewhere also same thing is told which implies that ‘ Vedas and scriptures are of different nature and of the form of naya-praman  and being wise in them is different while soul is nirvikalpa  and devoid of naya-praman applications. That great tatva is only blissful form and this world is on a different path hence causes unnecessary perturbation.’

The essence is that only pure soul is cherishable and rest all  is discardable.

Now the form of supreme soul, which is not knowable by means of Vedas-scriptures and senses and can be known only by the supreme meditation form nirvikalpa dhyan, is described :

Gatha 24: The one which is of the form of Keval (only) darshan, keval gyan, keval sukh(bliss)  and keval veerya(strength); consider that only as the greatest pure soul substance.  

Commentary: The one which is of the form of keval gyan and keval darshan i.e. the one which does not need assistance from any other thing and is self sufficient by itself and is of the nature of knowledge and vision. Which is only blissful and  has infinite strength. That Siddha form pure soul is greater  than Arihant Parameshthi – believe thus.

Paramatma can be divided into two types- first is sakal paramatma and other is nishkala paramatma. The first is Arihant bhagwan with body and shape while second is without body or shape Siddha Parameshthi. The second form is considered superior to that of first and is the subject of contemplation.

Further it is told that the pure soul defined by means of characteristics described earlier which is worshipped by all the three loks, stays at the top of the lok:

Gatha 25: The greatest Deva without body described with characteristics given earlier is the objective of all the three loks, who stays in the supreme state at the top of the lok.

Commentary: The objective of all the three loks, staying at the top of the lok, who is the supreme soul form siddha worshipped by all the three loks. His characteristics were described earlier and further who does not have five kinds of body i.e. Audarik, Vaikriyik, Aharak , Karmana and  Tejas and thus is without any shape.

The form of Siddha Parameshthi described here is the same as our own nature which is the objective of contemplation. The Siddhalaya (residence of Siddha) is the same as Dehalaya ( residence of body) i.e. just as he is residing in Siddha lok, in the same way the soul is residing in this body.

In this way ten dohas are told in fourth part  of  this first major chapter of the description of   Siddha Paramatma along with that of three types of souls.

In next 24 dohas it is told that the form of Paramatma  revealed in salvation is the same as that  exist in the body in terms of capability from aspect of shuddha  nishchaya naya :

Gatha 26: The  knowledge form pure deva residing in siddha state is the same as the Bramha residing in the body. Hence do not differentiate between the two.

Commentary:  Just as Supremely  adorable Siddha Parameshthi  remains devoid of all the impurities of Dravya karma-bhava karma-no karma,  adorned with infinite qualities like keval gyan etc. of the form of karya-samaysar (fructification of own qualities) in salvation; in the same way the same type of Paramatma having all those characteristics,having  pure knowledge form nature, remains in the body from the aspect of Dravyarthika naya of highest order. Hence O Prabhakar Bhatt! Do not differentiate between yourself and the Siddha Bhagwan.

The same thing is stated by shri kundakundacharya in Moksha Pahud – “ The one who is worthy of salutation  even from  great people worthy of salutation , who is worshipped even by people worthy of being worshipped and also  contemplated even by Acharya Parameshthi etc. worthy of being contemplated  - such substance by name Jiva stays within this body. Know him to be Paramatma.”

That Paramatma is cherishable.

Next it is told that on observing the pure soul with eyes of the form of Samyak Gyan , the karmas acquired in the past get destroyed.  Therefore O yogi! Why don’t you recognize him?

Gatha 27:  O yogi! On observing whom alone, all the previously bonded karmas destroyed. Why do you not know that great soul residing within the body?

Commentary: On observing the Paramatma by pure eyes of the form of veetrag nirvikalpa Samadhi which is ever blissful, all the previously acquired karmas which are hindrance towards Nirvana get destroyed quite soon. That is,  earlier those auspicious-inauspicious karmas which  were acquired due to lack of samyak gyan, they now get destroyed on observing own nature. O yogi! Why do you not know that ever blissful Paramatma residing within the body?

On knowing whom all the blemishes of the karmas get removed, that soul, even after residing within the body does not become of the form of body. Recognize that very well. You keep abreast of all the affairs of others very well; why do you not look at your own nature? That own nature alone is cherishable, and none else.

Next five verses are used to describe the soul only:

Gatha 28: Where there is no happiness or unhappiness generated by senses, where there is no resolution-dilemma form activity  of mind, O Jiva! Consider that as soul and discard everything else.

Commentary: Experience own knowledge-bliss form pure soul by immersing in nirvikalpa samadhi  and discard all other subjects of five senses  form corrupted manifestations opposite to that of own nature  from a distance i.e. give them up totally.

Here some disciple enquired that why everywhere the nirvikalpa Samadhi is qualified with adjective of Veetrag?  That is answered- Wherever there is total detachment , there alone is nirvikalpa Samadhi possible. To reveal this secret as well as to negate those people who call themselves as immersed in nirvikalpa Samadhi in spite of indulging in ragas, the nirvikalpa Samadhi is qualified with the term Veetrag. Elsewhere it is advised to reveal own nature like white conch i.e. if there is a conch then it shall be white only. In the same way if there is nirvikalpa Samadhi then it shall be veetrag or attachment free.

Further this Paramatma is residing in the body from aspect of Vyavahara naya but from aspect of Nishchaya naya he is staying within himself, such a soul is described:

Gatha 29: The one who is residing within the body from aspect of Vyavahara naya of differentiation form and from aspect of undifferentiated Nishchaya naya stays within own nature, O Jiva! Consider that soul as your own and what purpose is served by considering others different from self?

Commentary:  The one who is  residing within corporeal body different from self from aspect of anupacharita vyavahara naya  and residing within own nature from aspect of shuddha Nishchaya naya; in other words, the one who is one with the body from aspect of vyavahara  naya and always different from aspect of nishchaya naya at all times and stationary within own nature; O Jiva! Consider that as Paramatma. Therefore remaining within own blissful permanent form with veetrag nirvikalpa Samadhi, contemplate of  own soul . What is the use of considering body, ragas etc. different from self?

In spite of staying within the body, the one who does not get become body form definitely, that own pure soul is cherishable.

Continued……