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……..