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……
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