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……
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