Paramatma Prakash - 12

Now it is told that castes of Brahman etc. do not belong to soul:

Gatha 87: Soul is not Brahman, nor Vaishya or Kshatriya or the Shudra etc. He does not have genders of male, female or neutral. Having  the nature of knowledge he knows all substances by means of knowledge.  

Commentary: The divisions of caste in the form of Brahman etc., or in the form of three genders of male etc., are said to belong to the body of  Jiva from aspect of Vyavahara naya, even then they are different from the soul from aspect of shuddha Nishchaya naya and are suitable to be renounced. The Bahiratma Mithyadrishti Jiva  lacking Veetrag nirvikalpa Samadhi believes them to be his own, while the Antaratma Samyakdrishti Jiva without having Mithyatva, engaged in the spirit of pure soul does not consider them  to be his own. He engages himself within his soul only and knows it to be of the nature of knowledge. He does not believe caste, gender etc., to be his own and does not apply himself in them; this is the essence.

Next it is told that the divisions of Vandak, Kshapanak etc, do not belong to Jiva:

Gatha 88: Soul is not Acharya of Bauddha. Soul is neither Digamber nor Shwetamber. Soul does not have any specific attire like ekdandi, tridandi, hans, param hans, Sanyasi, Jatadhari, Mundit, garland of Rudraksh, Tilak, Kuluck, Ghosh etc. form different masquerades. He is of the nature of knowledge only. That soul is known to the Muni immersed in the contemplation of the soul.

Commentary: Although from aspect of Vyavahara naya, the soul adopts different attires like Vandak etc., even then from aspect of Nishchaya naya, any of the masquerades do not belong to the Jiva and they belong to the  body only. The Dravya Ling (physical form) adopted is said to belong to Jiva from aspect of Upacharita Asadbhuta Vyavahara naya ( Formal non real practical aspect). Even then from aspect of Nishchaya naya, it does not belong to Jiva, since when body itself does not belong to Jiva then how can the attires of the body  be called his? Hence Dravya Ling does not belong to him absolutely. Although the Bhava Ling ( spiritual form ) of Veetrag Nirvikalpa Samadhi form aids in attaining pure soul nature hence is said to be of the nature of Jiva, even then from aspect of very fine Nishchaya naya, the Bhava Ling does not belong to Jiva. Although Bhava Ling is  a tool form,  even then it cannot be called as  the means for the supreme state.

Further it is told that relationship of Guru and disciple does not belong to soul:

Gatha 89: Soul is neither Guru nor disciple; neither master nor servant; neither brave nor coward; neither belonging to higher class nor lower class.

Commentary: Although from aspect of Vyavahara naya, the relations of Guru-disciple, master-servant etc. are of the form of Jiva, even then from aspect of shuddha nishaya naya, they are different from pure soul and do not belong to soul and can be discarded. The Mithyadrishti Bahiratma Jiva who is devoid of realization of Veetrag supreme blissful soul considers these divisions to be his own nature belonging to his own soul but the Antaratma Samyakdrishti jiva immersed in Veetrag nirvikalpa samadhi knows them differently as not his own.

Now the form of soul is described:

Gatha 90: Jiva substance is neither human nor deva. Soul is neither Tiryanch (animal) nor has he been Naraki (resident of hell). Thus he has never taken form of someone else, but it  is of the form of knowledge. This is known to the Muniraj  practitioner of three guptis (controls) immersed in nirvikalpa samadhi.

Commentary: The shubha-ashubha karmas are generated out of manifestations in vibhava (non natural)  forms of raga-dwesha (attachment-aversion) which are opposite to the spirit of Supreme soul substance of the nature of pure knowledge and vision. With fruition of these karmas, the Bahiratma Mithyadrishti Jiva who is devoid of the spirit of jewel trio of differentiated-undifferentiated nature , believes the soul substance to be of the form of human etc. vibhava manifestations and believes them to be his own. On the other hand the Samyak drishti Gyani jiva who is devoid of ignorance and is of the form of Antaratma, believes the human etc. form manifestations to be different from self.

The form of soul is described further:

Gatha 91: Soul is neither intelligent nor stupid. Soul is not rich or poor either; nor is he child, young or old. All these are vibhava manifestations generated on fruition of karmas.

Commentary: Although in conjunction with  the body, the divisions of intelligent etc. are carried out of Jiva from  aspect of vyavahara naya; even so from aspects of shuddha nishchaya naya, they are different from pure soul substance, and are worthy of discarding. These divisions are believed to be his own by Mithyadrishti jiva who is devoid of spirit of veetrag experience of own soul. On the other hand the non ignorant Samyakdrishti jiva believes these Pandit etc. form vibhava manifestations to be karma generated.

Now the conscious nature of soul is described:

Gatha 92: Punya form auspicious karmas, pap form inauspicious karmas, past, future, present kaal, akash, dharma dravya, adharma dravya, body etc. – none of them is soul except for conscious nature.

Commentary:  Although  from aspect of Vyavahara naya, punya-pap etc. are indifferent from the soul, even so from aspect of shuddha nishchaya naya, they are different, despicable and should be renounced. These other bhavas of punya-pap, dharma-adharma etc. are believed to be his own by the Bahiratma manifested in Mithyatva-raga etc. form. The same bhava are considered by Samyakdrishti Antaratma jiva immersed in Supreme Samadhi of the form of jewel trio of belief-knowledge-conduct of own pure soul substance renouncing all the bhavas of punya-pap , sankalpa-vikalpa etc., as different from pure soul.

In this manner, in this first Adhikar describing the three types of soul of the form of Bahiratma, Antaratma and Paramatma, eight Doha sutras are described with the primacy of Samyakdrishti lacking the spirit of Mithyatva.

Now the first Adhikar is completed with the description of differentiating knowledge by means of 31 doha sutras in choolika form in the following manner:

Here the disciple enquires that if soul is not of the form of punya-pap etc. then what is its form? Shri Guru responds as follows:

Gatha 93: Knowing the self, the soul is Sanyam (restraint), sheel (modest), Tapa (penance); soul is knowledge-vision only; soul itself is Moksha state.

Commentary: Preventing the five senses and mind, protecting the jivas of six kinds of kayas (bodies) with compassion and  restraining of the external senses with protection of  living beings, the soul has been described as Sanyam  itself  on account of remaining immersed in own pure soul nature in stationary form with the spirit of objective and practitioner  in reality. The Nishchaya form sheel (morality) is accompanied with the external Vyavahara form  conduct of the form of renunciation of desires, anger etc. known as Vyavahara sheel ( morality). In reality the experience of the pure soul substance within self is called as soul in sheel form. Twelve kinds of fasting etc. are tapas (penances) which accompany the internal lack of interest in all other dravyas from the aspect of nishchaya naya itself is real penance by overcoming all the vibhava manifestations. Interest in nature of self itself is Samyaktva which is the totally cherishable; thus soul himself is Samyakdarshan and no one else. Own pure soul is the objective and such interest in soul alone is nishchaya samyaktva. The experience of the knowledge of Veetrag own self by soul himself  is the nishchaya knowledge form. Manifestation in total equanimity  discarding all the thoughts of Mithyatva -ragas etc. of the soul within supreme soul substance is the Mokshamarg.

Here the summary is that with external control of physical  senses etc. , manifesting in internal bhava restraint form within pure soul experience, resulting in experience beyond senses  is the objective- such soul is the goal.

 Other than own pure natured soul there is no other belief-knowledge-conduct from aspect of nishchaya naya- with this objective the next gatha is told:

Gatha 94: O Jiva! Other than soul, there is no other darshan, no other knowledge and no other conduct. Thus soul alone is darshan-gyan-charitra, know this for sure.

Commentary: Although belief in six dravyas, five astikayas, seven tatvas, nine padarthas is termed as Vyavahara Samyaktva being causal agent for Nishchaya Samyaktva from aspect of cause-effect relationship, i.e. Vyavahara is causal and Nishchaya is objective; even so in reality veetraga supreme bliss form pure soul alone is  the goal; and the pure soul manifested in such state alone is Nishchaya Samyaktva. Although from aspect of vyavahara naya the knowledge of scriptures is also called knowledge, being causal for the nishchaya experience of self; even so from aspect of nishchaya naya, the pure soul manifested in the state of veetrag experience of own self  is the knowledge. Although being causal for Nishchaya Charitra, the twenty eight original qualities and 84 lakh secondary qualities are described as Charitra from aspect of Vyavahara ; even so the own pure soul manifested in  the form of veetraga charitra form of the experience of own pure soul is the charitra from aspect of nishchaya naya.

The essence is that supreme soul manifested in the form of undivided jewel trio alone is the objective of contemplation.

Next is it told that in reality the own pure soul manifested in the form of veetrag bhava alone is real pilgrimage, real guru and real deva:

Gatha 95: O jiva! Leaving the own pure soul do not go to any other pilgrimage; do not serve any other guru; do not contemplate of any other deva. Thus own soul is the pilgrimage, frolic there; soul alone is Guru, serve him only; soul alone is deva, worship him only. Do not attend to anyone other than self. The same is elaborated here.

Although from aspect of vyavahara naya, the pilgrimages are of the form of Sammedshikhar where moksha is attained and  Jina statues and Jain tamples are Teerths, since one is reminded of the qualities of great people on going there; even so own soul substance is the real pilgrimage which is capable of crossing the ocean form world with the leak free ship of the form of veetraga nirvikalpa samadhi. That is the real pilgrimage with whose preachment, one gets benefit of supreme soul substance. Although from aspect of Vyavahara, the Guru provides the education and initiation, even so from  aspect pf nishchaya naya, the own pure soul is the Guru at the time of renunciation of vibhava manifestations of the form of sensual pleasures and passions which alone leads to salvation from the world. Although at first stage, from the aspect of vyavahara in the state of vikalpa (contemplation), with the objective of tranquility Tirthankara, Jina statues etc. are called Deva which lead to Nirvana traditionally in respect of cause effect relationship; even so from aspect of nishchaya naya, own pure natured soul is the real Deva and none else at the time of Veetrag nirvikalpa supreme samadhi of three gupti form ( control of mind-speech-body) which alone is worthy of worshipping. 

In this manner one should know the form of pilgrimage, Guru and Deva from aspects of Nishchaya-Vyavahara nayas in consideration of  goal and the yogi. Nishchaya forms of Deva, Guru and pilgrimages are own soul only which is the real objective of attainment. The Vyavahara forms of Deva, Jinendra and his statues, Vyavahara Guru the great Muni , Vyavahara pilgrimage the Siddha Kshetra etc. serve the purpose of attainment of Nishchaya , hence in the first stage they are worthy of worshipping. However from aspect of Nishchaya naya, all these are other substances which are not real objective, only so by tradition. In this spiritual scripture shri Paramatma Prakash  it is told that Nishchaya forms of pilgrimages, Guru and Deva are our soul only ; and by worshipping him, infinite people have attained Siddhahood and shall do so in future also- this is the essence.

Continued……

Paramatma Prakash - 11

Next, describing the characteristics of Mithyadrishti, eight Dohas are stated:

Gatha 77: The ignorant Jiva  engaged in the body etc. paryayas (manifestations) is the Mithyadrishti Jiva. He bonds with several kinds of karmas due to which he transmigrates in the world.

Commentary: Devoid of belief in the experience of the Paramatma , accompanied with eight prides, eight impurities, six Anayatan ( perversities) and three Mudhata ( ignorance) –such twenty five defects , having manifestations of the form of Mithyatva with belief in wrong substances; he is called Mithya Drishti.  That Mithya Drishti is engaged in Vibhava-paryayas of the form of human-hell etc. As a result of such Mithyatva form manifestations,  he accrues several kinds of karmas which are opponent to experience of pure own soul. Due to these he transmigrates in the five form of dravya, kshetra, kaal, bhav and Bhava. There is no body which he has not possessed in the world;   there is no place where he has not been born or died;  there is no period when he has not taken birth or died; there is no birth which he has not lived in ; there is no impure bhava which he has not contemplated -  in this way he has transmigrated infinite times.

Similar statement is made by Shri Kundakundacharya in respect of Nishchaya Mithyadrishti in Moksha Pahud Granth,  “ Those ignorant Jivas who are engaged in other substances of the form of dravya karma, bhava karma and No karma, in spite of practicing  penances applicable to Sadhus, are Mithya Drishti only, not samyak Drishti; they accrue the painful eight types of karmas manifesting in Mithyatva form.”

Further Acharya says, “ Those who are engaged in the paryayas of the form of human or hell etc.  born jivas, those jivas are Mithyadrishti immersed in other Paryayas. So it is told by Bhagwan and those who are immersed in own bhavas of the form of Upayoga , those are swasamaya( engaged in own soul)  form Samyak drishti. “

The summary is that those who are engaged in other paryayas, they are ParaSamaya (engaged in other than soul) MithyaDrishti. Those who are immersed in own soul are swasamaya (samyak Drishti). Here the Mithyatva which is opposite to the Veetrag Samyaktva of the form of own soul experience, is to be shunned and discarded.

Now accruing different kinds of karmas due to Mithyatva, this Jiva  wanders in the forest form world. The strength of karmas is described:

Gatha 78: These Gyanavarana etc. karmas dump the Jiva having qualities of knowledge etc. onto the false trail. How are these karmas? These are powerful, several, very difficult to destroy and therefore  they are smooth, heavy and impenetrable  like Vajra.

Commentary: This Jiva is wise and smart, adorned with infinite qualities like Keval gyan which is capable of illuminating the entire lok-alok within one samaya, even then those karmas which are cause of the world obscure the gyan etc. qualities of the jiva  lead him to a false trail away from the Nishchaya Moksha Marg of the form of undifferentiated jewel trio; i.e. mislead him into the forest form birth cycles away from the path to Moksha.

Here the message is that the manifestations in the form of Mithyatva- ragas etc. which are cause for the karmas, which themselves are cause for the world, are all despicable and the Nishchaya Moksha marg of the form of jewel trio is adorable. 

Now it is told that due to manifestation in Mithyatva form, the Jiva does not know the elements correctly and knows them incorrectly.

Gatha 79: Manifesting in the form of Mithyatva with wrong belief in elements ( contrary to the interest in experience of pure soul) this Jiva believes the nature of Paramatma etc. elements wrongly without knowing the reality. Although the nature of a thing is always as it is i.e. unchanged, even so  Jiva with Mithyatva knows the nature of thing in opposite manner; believes his own pure knowledge form nature to be of the form of Mithyatva, ragas etc. So what does he do ? He calls the body etc. other bhavas which are generated by the karmas  to be his own ; i.e. in the absence of differentiating knowledge he believes the karmas generated body of the form of fair, dark, fat, thin etc. to be his own and therefore wanders in the world.

Commentary: Here, different from the bhavas generated by the karmas, own pure soul is the object of contemplation at the time of disassociating with karmas; since the moment one gets rid of the ragas etc., at the same instant the knowledge of pure soul results- this is the message.

Now those Mithyatva form manifestations are described in five Dohas by which the Bahiratma believes the Karma generated bhavas to be his own, even though they are not his own:

Gatha 80: I am fair, I am dark, I only have different kinds of complexions, I am thin , I am fat- you should consider the Mithyadrishti Jiva manifesting in these Mithyatva forms to be ignorant.

Commentary: The message is that from the aspect of Nishchaya naya, the karma generated bhavas like fair, dark etc. which are different from the soul are totally renunciable.   The pure Jiva  of veetrag ever blissful undivided nature,  is different  with respect to allythese and is worth aspiring for and worshipful. In spite of it a person believes the bhavas of the body to be his own under the influence of sensual desires; that soul is foolish devoid of experience of pure soul.

Gatha 81: The Mithyadrishti believes himself specifically that I am great Brahmin amongst all, I am Vaishya, I am Kshatriya, I am Shudra, I am man, I am woman, I am neuter. In this way the fool believes the bhavas of the body to be his own but they all belong to body and not that of soul.

Commentary: The summary is that from aspect of Nishchaya naya, these divisions like Brahmin etc. are karma generated , not those of Paramatma, hence they are totally renounceable by the knowers of the soul. From the aspect of Nishchaya naya, the own pure soul is venerable , worshipful, veetrag, ever blissful of undivided nature. In spite of this out of ignorance he believes self to be Brahmin, Vaishya, Kshatriya, Shudra etc. forms ;  or female, male, neuter genders ; therefore he accrues bondage of karmas and he is bereft of the experience of own pure soul being  thoughtless.

Other characteristics of the foolish person are described:

Gatha 82: I am young, old, handsome, brave, Pandit, divine, Digamber, Shwetamber, Bauddhacharya etc. different forms- the fool believes the divisions of the body to be his own.

Commentary: Here the essence is that although from aspect of Vyavahara naya, the characteristics of body like young, old etc. are said to be those of the soul ; even so from aspect of Nishchaya naya, Paramatma of Veetrag, ever blissful, singular nature is different from them. These young, old etc. are vibhav paryayas which are generated on fruition of karmas hence they are renounceable. In spite of it if he believes them to be those of the soul which is really venerable pure substance ; that ignorant jiva is under the influence of vibhav manifestations like fame, reputation, riches etc. devoid of the feel of Paramatma.

Further, more characteristics of the fool are stated:

Gatha 83: All dravyas like mother, father, wife, house, son, friends etc. are like webs of illusion; even so this foolish jiva believes them to be his own.

Commentary: These mother, father etc. all  family people are of the form of others, all are selfish, different from pure soul, related to body only and are renounceable being cause for despicable worldly hell etc. form sufferings. The Jiva is of the nature of real worshipful, perturbation free veetrag blissful form singular dravya but by believing them to be his own he engages in the business of mind, speech and body and becomes devoid of spirit of pure own soul. In the   soul having bliss beyond senses, what is the purpose of other dravyas ? Whoever believes the other substances to be his own is foolish only.

More characteristics of fool are described:

Gatha 84: Believing the sensual subjects which are cause of sufferings to be those of happiness the Jiva indulges in them. What all the Mithya Drishti does not venture into in this world?

Commentary: All the subjects of five senses are cause for sufferings, but believing them to be source of happiness the Mithya Drishti Jiva cherishes them. What all different kind of sins does he not indulge in this world? He carries out  violence on other Jivas, lies, loots others properties, desires other’s wife, indulges in extreme greed in business, agriculture etc., enjoys different vices and sins.

The Mithya Drishti Jiva being antagonistic to the supreme blissful experience attained with Veetrag nirvikalpa  Samadhi , indulges in enjoyment  of sensual subjects which are cause for great sufferings, believing them to be cause for pleasure but there is no pleasure in them.

In this way in this first Maha Adhikar describing the soul of three kinds, the description of manifestations of Mithya drishti is concluded  in eight dohas.

Next , the spirit of Samyak Drishti is described by means of eight dohas:

Gatha 85: O yogi! On attainment of appropriate time, the Moha of the  Jiva starts diminishing and accordingly the Jiva starts attaining Samyak darshan and then he starts realizing the nature of soul correctly.

Commentary:  Attainment of vikalatrya ( 2,3 or 4 sensed jiva) from ekendriya (one sensed jiva) is rare. From Vikalatraya becoming panchendriya (5 sensed jiva) , from panchendriya  to becoming  sangyi paryapta ( five sensed jiva with mind and completeness of body) and from that to becoming human is rare. Even for human, attainment of Arya Kshetra, higher order birth, benefit of sermon of shuddhatma etc. are increasingly difficult. Sometime with great fortune, on attainment of right moment, all these rare properties are acquired and the Mithyatva etc. are  eliminated by means of scripture prescribed procedures and the nature of soul is realized. As the Moha starts diminishing, the realization that the own pure soul is the real substance to be cherished becomes stronger and with such spirit the Samyaktva is attained. He can now differentiate the pure soul and karma separately. The spirit by which jiva attained Nishchaya Samyak Drishti nature is the real objective. This is the essence.

Now, following the aforesaid procedure, attaining Samyaktva, Jiva contemplates of the spirit of differentiation opposite to that of Mithyatva. That spirit of differentiation is described in seven Dohas as follows:

Gatha 86: Soul is not white or black, nor is it red. Soul is not small or large; it is of the nature of knowledge and is observed with the sight of knowledge. In other words the Gyani person on becoming Yogi, knows the soul through knowledge.

Commentary: These natures of black or white etc. are said to belong to the body of Jiva from the aspect of Vyavahara naya. Even so from aspect of Shuddha Nishchaya naya these attributes are different from pure soul, caused by Karmas and should be ignored. The Veetrag  Gyani  having experience of soul does not apply his own pure soul substance into these attributes i.e. does not consider them to be his own.

Continued……

Paramatma Prakash - 10

Now it is told that the soul being handicapped does not go anywhere by himself nor come from anywhere. Karmas only take him and bring him:

Gatha 66: O Jiva! The Jiva is like a disabled person. On his own he does not go anywhere nor come from anywhere. In all the three loks the karmas only take him and bring him.

Commentary: From aspect of shuddha Nishchaya naya, the soul has the property of infinite strength due to which he is free of bondage of shubha-ashubha karmas. However from aspect of Vyavahara naya,  with the acquisition of karmas by activities of mind-speech-body without having the spirit of pure soul, getting tied up strongly by bondages of punya-pap, does not go himself anywhere nor come from anywhere on his own, just like a disabled person. Just as a jailed person does not go anywhere on his own or come from anywhere, only guards  carry him and bring him with himself remaining disabled. In  the same way, the soul moves to and fro  in the three loks on account of karmas resulting in four gatis which prevent realization of Paramatma. Thus he travels from one birth to another.

The summary is that all the shubha-ashubha karmas which are different from Veetrag supreme bliss form own  Paramatma natured self are discardable .

In this way , eight dohas are told describing the nature of strength of karmas.

Further nine separate sutras are told describing the spirit of differentiated-undifferentiated jewel trio:

Gatha 67: Soul is own substance. The body etc. are different substance. Soul can never become another substance nor can other substance become soul; thus it is told by Jineshwara from aspect of reality.

Commentary:  Pure soul is of the nature of Keval gyan etc., it is not  corporeal, nor is it afflicted ; it is pure soul form only. The other substances desire, anger etc. are of the form of bhava karma, dravya karma and nokarma which are other only not belonging to soul. 

Although the soul has manifested in the desire, anger etc. form in worldly state from the aspect of ashuddha nishchaya naya, even then from aspect of supreme pure shuddha nishchaya naya he does not manifest into desire-anger etc. form giving up his own nature of knowledge etc.; thus remains own nature form. The raga etc. form corrupted manifestations are only afflictions on account of others and not due to own nature.  Therefore soul never manifests into these raga etc. forms ; thus it is told by Yogishwara.

Here the pure soul which is one with the blissful form of Moksha and different from desires-anger etc. is the one which is worthy of aspiring for. This is the meaning.

Next it is told that the soul does not participate  in birth, death, bondage or Moksha from aspect of shuddha nishchaya naya. He remains as it is.

Gatha 68: O yogi! If considered from the aspect of Nishchaya naya, then the Jiva neither takes birth nor dies and does not indulge in bondage or Moksha. From aspect of shuddha Nishchaya naya the soul is devoid of bondage or Moksha; thus it is told by Jinendra deva.

Commentary: Listening to this, the disciple enquired, “O Prabhu! If he is not doer of Moksha from aspect of pure Dravyarthika form shuddha Nishchaya naya, then it should imply that from aspect of shuddha naya, there is no Moksha. If there is no Moksha then it is pointless to make efforts for Moksha? “ This is answered as follows, “ Moksha is attained after bondage, but that bondage does not exist from aspect of shuddha nishchaya naya. For that reason the Moksha indicating elimination of bondage is also not there from aspect of shuddha nishchaya naya. If bondage existed from aspect of shuddha nishchaya  naya then one would  have remained bonded always and never could have attained freedom.”

It is explained by example- One person is tied with  shackles and another person is free. Of them the bonded person can be said to have become free after being  released from aspect of vyavahara. However the one who is free, if he is asked ‘ you have become free?’ then he gets angry and asks ‘ when was I bonded that you ask me if I have become free? ‘ Hence the one who is bonded can be said to attain release  but the one who is not bonded  cannot be said to attain freedom.

 In the same way from aspect of shuddha nishchaya naya, Jiva is not bonded, hence he cannot be said to have become liberated. Bondage and liberation are from aspects of vyavahara naya only. From aspect of shuddha nishchaya naya there is neither bondage nor Moksha. Bondage exists from aspect of ashuddha naya hence attempt should also be made to destroy it.

Here the essence is that our own pure soul of the form of Siddhas is cherishable to people engrossed in veetrag nirvikalpa Samadhi, rest is all worthless.

Next it is told that from aspect of Nishchaya naya, Jiva does not have birth, death, old age, disease, gender, colour or sangya (desires). Soul is free of all such blemishes:

Gatha 69: O soul form Jiva! Jiva does not have birth, old age, death, disease, gender, colour, sangya(desires) of food etc.  Know this for sure.

Commentary: The anger, pride, deceit, greed etc. form vibhava manifestations which are opposite to the veetrag nirvikalpa Samadhi and the corruptions of the form of birth death etc. which are resulted due to fruition of karma acquired ; they definitely are not belonging to jiva from aspect of shuddha nishchaya naya. Since from aspect of shuddha nishchaya naya, soul is ordained with keval gyan etc. infinite qualities  and is different from the birth, old age, death, disease, sorrow, fear, male-female-neutral gender, black-white etc. colours, hunger-fear-sex-possessions sangya .

Here the pure jiva of the nature of infinite bliss is worthy of aspiration and the birth, death  etc are blemishes which are discardable. Only soul is worthy of aspiration. This is the meaning.

If from aspect of shuddha nishchaya naya, the birth-death etc. do not belong to Jiva then to whom do they belong ? In reply to the disciple’s query the answer is that they all belong to the body:

Gatha 70: Shri Guru says that O disciple! The birth and death belong to the body only i.e. assuming new body, discarding existing body, becoming old – they all belong to body. Body only has different colours of white, black, green, yellow, red form five kinds, or Brahman, Kshatriya, Vaishya, Shoodra these four communities, different kind of diseases, masculine, feminine and neutral genders and the body only has characteristics of Yati and mind (dravya).

Commentary: Without the spirit of belief-knowledge-conduct  form jewel trio of real pure soul, the karmas accrued by raga-dwesha-moha  and the corruptions of birth and death etc. caused by them  belong to Jiva from aspect of Vyavahara naya even then from aspect of Nishchaya naya they do not belong to jiva but they belong to body- so it should be understood.

Discarding the web form vikalpas in the oneness with the body etc., when the Jiva manifests into own form of veetrag blissful state, then only pure soul is cherishable- this is the essence. 

Now it is told that O Jiva! Do not be fearful by knowledge of the birth and death of the body:

Gatha 71: O soul ! Seeing the old age, death of the body, do not be afraid. The one which is of supreme Bramha  nature devoid of old age and death, know that to be soul.

Commentary: Although Jiva undergoes birth and death from aspect of Vyavahara naya ; even so from aspect of shuddha nishchaya naya they do not belong to Jiva but belong to body. Knowing this, do not be afraid. Believe in your mind that the indivisible Bramha form devoid of old age- death is my nature. The pure soul is the supreme and know that to be your nature. Discarding all the webs of vikalpas and objects of five senses, immersing in supreme Samadhi , you contemplate of own soul only, this is the essence.

Next it is told that even if the body is punctured, dismembered or destroyed, do not be afraid; contemplate of the pure soul only:

Gatha 72:  O yogi! This body gets punctured, gets divided into two parts, gets dismembered or destroyed even then do not be afraid and feel disheartened in the mind. Contemplate of the pure soul only; i.e. meditate upon the soul devoid of dravya karma, bhava karma and no karma having nature of veetrag blissful form. By meditation upon the Paramatma form , you shall cross the ocean of rebirths.

Commentary: The one who does not indulge in raga-dwesha form vikalpas in spite of body getting punctured etc. and contemplates upon the pure soul in nirvikalpa state, he attains Moksha within short time.

Further it is told that the raga etc. form manifestations caused due to karmas and the body etc. other substances are not conscious substance hence they are different from Jiva from aspect of Nishchaya naya:

Gatha 73: O Jiva! All the raga etc. form bhavas generated by karmas and the insentient body etc. substances are definitely different from the nature of Jiva. Know that these are generated on fruition of karmas and nature of soul is pure knowledge- vision form.

Commentary: The summary is that at the time of manifesting in the form  disassociating with Mithyatva, Avirati,Pramad,  Kashaya and Yoga,  only pure soul is cherishable.

Next it is told that discarding the other dravyas different from the knowledge form supreme soul, you meditate upon the pure soul only:

Gatha 74: O Jiva ! Giving up all other bhavas different from knowledge natured soul, you contemplate upon the pure soul only.

Commentary: Mithyatva, raga etc. are internal bhavas and body etc. are external bhavas which are different from the soul comprising of keval gyan etc. infinite qualities. Discarding such other bhavas different from pure soul, you contemplate upon the pure  natured form soul manifested in the form of undivided jewel trio form kaaran (causal) samayasar engaged with the goal of Karya (effect) Samayasar denoted by revelation of keval gyan etc. infinite four qualities.

The message is that the pure soul alone is a worthwhile  aspiration.

Now it is told that you should know the soul of the form of samyak darshan-gyan-charitra  which is devoid of eight karmas  and all defects from the aspect of Nishchaya naya:

Gatha 75: Contemplate upon the samyak darshan- gyan-charitra form soul  devoid of gyanavarana etc. eight karmas and Mithyatava- ragas etc. corruptions from aspect of Nishchaya naya, by means of shuddhopayoga.

Commentary: Discarding all vibhava form manifestations of the form of desires of seen- heard-experienced enjoyments, contemplate upon the own nature. Here the objective is pure soul  which is one with the bliss of Nirvana beyond sensory experience and different from dravya karma, bhava karma and nokarmas. That alone is objective of aspiration for Bhavya jivas possessing undivided  jewel trio.

In this way, in this first Maha Adhikar describing the soul of three types, nine doha-sutras are told describing differentiating knowledge.

Next an independent Doha-sutra is told with the primacy of Nishchaya Samyak drishti:

Gatha 76: Knowing himself by himself, this Jiva becomes Samyak Drishti who gets rid of karmas quite soon.

Commentary: Manifesting in the form of Antaratma  with Veetrag  own experience form knowledge, knowing and experiencing himself he becomes Veetrag Samyak Drishti.   Becoming Samyak Drishti he gets rid of Gyanavarana etc. eight karmas soon.

Here, the reason due to which, on becoming Veetrag Samyak Drishti  this Jiva getting  free of karmas becomes Siddha, the same reason is cause for pure soul experience in accordance with Veetrag Charitra; which is Veetrag Samyaktva which is worthy objective of contemplation- this is the message.

Similar statement is made by shri Kundakundacharya in Moksha Pahud granth in respect of characteristics of Nishchaya Samyaktva which says, “ The Yati engaged in own soul nature definitely gets to be Samyak Drishti who manifesting in Samyaktva form destroys eight form of karmas.”

Continued………

Paramatma Prakash - 9

Firstly the eternal relationship between jiva and karma is described:

Gatha 59:    O Jiva ! Jivas are there along with karmas from eternal times. Jivas have not generated karmas, nor have the Jivas been generated by karmas; since both do not have a beginning.

Commentary: Although from aspect of Vyavahara naya, Jiva accrues new karmas at every samaya  with respect to his paryayas; just as the tree is generated from seed and seed is produced by the tree, in the same way Jiva acquires body from seed form karmas, then with the body accrues new karmas. However if considered from aspect of shuddha nishchaya naya then jiva is always pure darshan-gyan natured. Neither the jiva has generated the karmas nor have the Jiva been generated out of karmas. Jiva is also beginingless and pudgala skandh are also eternal. Jiva and karmas do not have a new relationship.  Jiva is bonded to karmas from beginingless times and attains salvation only with the destruction of karmas.

By this assertion, the  claim by some others  that soul is always free from karmas has been rejected. Elsewhere also it is stated that ‘ if the jiva were bonded earlier then only one can state him to be free ; if he were not bonded earlier then how can he be said to be free ? The term free is used for one who is released, therefore  without bondage how can he be called as free? The one who has not been  not bonded cannot be said to have been released. Those who believe in salvation without bondage, their claim is meaningless. If he were free from eternal times then how can he accrue bondage? Only when bondage is there one can become free. Without bondage calling him free is meaningless.’

Now it is told that from aspect of vyavahara naya only jiva manifests in punya and pap forms:

Gatha 60: From aspect of Vyavahara naya, jiva manifests in different kinds of vikalpas(contemplations) on account of   fruition of karmas. Due to this he manifests in punya and pap forms.

Commentary: From aspect of shuddha Nishchaya naya, the jiva is Veetrag blissful natured, even  then from aspect of Vyavahara naya, in the absence of knowledge of  experience  of veetrag nirvikalpa self, he manifests into ragas etc. forms and thereby accrues shubha-ashubha karmas resulting in punya and pap forms. Thus  from  aspect of vyavahara naya he is in punya and pap forms. However being  veetrag samyak darshan-gyan-charitra engrossed in the experience of Paramatma and practicing Tapa (penance) in the form of prevention of external desires – these four form the nishchaya aradhana (worship). In their meditation, the veetrag supreme blissful form Moksha which is objective of attainment and indifferent from the  blissful own pure soul is cherishable, else everything is worthless.

Next it is told that there are eight types of karmas which are bonded with the worldly jivas :

Gatha 61: O yogi! The worldly Jiva is bonded with eight types of karmas only, due to which the Jiva is not able to realise his true nature of having  Samyaktva etc. eight qualities. These eight qualities are Samyaktva, (keval) Gyan, (keval) Darshan, (Anant) Veerya, Sookshmatva, Avagahanatva, Agurulaghutva and Avyabadhatva – these eight qualities belong to the Siddhas.

Commentary: Having right belief in pure soul etc. substances without misconceptions is known as Kshayik Samyaktva. Knowing all the objects of the three loks and all the three times (past, present, future) within one samaya only specifically is known as Keval Gyan (omniscience). Observing all the substances in general within one samaya only is Keval Darshan. The infinite capability to know in the Keval Gyan is called Anant Veerya. Knowing the non corporeal minutest objects by means of knowledge beyond senses  which could not be known by holders of four types of knowledges is known as Sookshmatva. The capability to accommodate infinite jiva in the same space occupied by a single Jiva is known as Avgahanatva quality.  Not being less or more is Agurulaghutva quality. In the absence of fruition of Vedaniya karma, the unobstructed expansion of qualities is called Avyabadh  quality.

These eight qualities of Smyaktva etc. belong to Siddhas. Now it is described that how these qualities are effected in worldly state due to the fruition of karmas- The Samyaktva quality is obscured by Mithyatva karma , Keval Gyanavarana karma obscures Keval Gyan. Keval Darshanavaran obscures Keval Darshan. Veeryantaraya karma obscures Anant Veerya. Ayu Karma obscures Sookshmatva since due to fruition of Ayu karma Jiva traverses to next birth place wherein he acquires sensory knowledge but loses capability of knowledge beyond senses  due to which he knows few coarse objects but does not know the fine objects. Due to fruition of sharir naam karma the Avagahan quality is obscured. The Agurulaghutva quality of Siddha state is obscured by fruition of Naam karma or Gotra karmas, since due to fruition of Gotra karma he is called Neech ( low order) or Uccha (high order). Due to fruition of Vedaniya karma the Avyabadh quality is obscured hence due to its fruition he has to experience worldly pleasures or sufferings.

Thus with the obscuration of eight qualities by eight karmas, the jiva transmigrates in the world. When the obscuration of karmas is destroyed then these eight qualities are revealed in Siddha state. In this way the eight qualities are described in brief. More should be learnt about infinite qualities  from scriptures.

 The essence is that   the pure soul form state with pure qualities of Samyaktva etc. are worth aspiring

Now it is told that the bondage of group of karma paramanus to the jiva engrossed in sensory pleasures-passions  are called Karmas.

Gatha 62:  The attraction and bondage of karma paramanus in the  spatial elements of the Jiva on account of his desires of sensory pleasures and passions with misconceptions of his own nature are told to be karmas by the Jinendra deva.

Commentary: The sensory pleasures and passions are different from the experience of the pure soul.  In the absence of the knowledge of own soul and afflicted by the fruition of Moha karma, the karma vargana form karma skandh manifest into the form of gyanavarana etc eight karmas for  the ragi-dweshi-mohi ( attachment-aversion- delusion)  jiva . Just as the oil makes the body greasy due to which it attracts dust and become dirty , in the same way for the jivas engrossed in attachments-aversion-delusion of sensory pleasures and passions result in bondage of pudgala vargana in karma form.

The one who accrues karmas at the time of indulgence in sensory pleasures and passions, the same Paramatma destroys karmas by means of veetrag nirvikalpa Samadhi and is really worth aspiring for. This is the implication.

In this way with the  prominance of  the  nature of  karmas these four dohas were  described.

The next Doha-sutra is stated with the intent in mind that five senses, mind, all the vibhav and sufferings of the births in four gatis are caused by Karmas from aspect of shuddha Nishchaya naya and not due to Jiva :

Gatha 63 : All the five senses are different, mind and ragas etc. vibhav manifestations are different, sufferings  of  all the four gatis are different; O Jiva  , all these are born out of karmas of the jivas and are different from Jiva , know this.

Commentary:  Touch etc. five senses are different from the pure soul.  Soul does not have nature of shubha-ashubha  sankalpa-vikalpa  ( resolutions-dilemmas) while mind is engrossed with several sankalpa and vikalpas which are different from the experience of pure soul. The manifestations in the form of raga-dwesha, moha  etc. vibhav forms are different from the soul. The great sufferings of all the four gatis are different from the pleasure of veetrag supreme blissful experience of soul. All these are generated by the karmas from the aspect of impure nishchaya naya into jiva in the absence of knowledge of the soul. Hence they are not own but are caused by karmas.

Here all the five senses and web of vikalpas are opposite to the nature of supreme soul dravya hence worth discarding. Contrary to the desires of the five senses and the web of vikalpas, own  pure soul dravya is object of contemplation  in supreme Samadhi- this is the meaning.

Next it is told that all the happiness-unhappiness of the world are generated by auspicious-inauspicious karmas  from aspect of shuddha nishchaya naya and do not belong to jiva :

Gatha 64: Several types of happiness and unhappiness of the Jivas are generated by the karmas only. Soul being of the nature of Upayoga (consciousness) only observes and knows. This is so  from aspect of Nishchaya naya as told by Bhagwan.

Commentary: Although happiness-unhappiness of the world which are contrary to the perturbation free veetrag supreme blissful experience are related to the Jiva from aspect of impure nishchaya naya, even so from aspect of shuddha nishchaya naya they are not caused by jiva hence do not belong to Jiva. They are generated in conjunction with karmas. Soul just observes and knows  the nature of substance immersing self in veetrag nirvikalpa Samadhi without manifesting in raga etc. form. He is upayoga form , knower-seer, supreme bliss form.

Opposite to the real supreme bliss the sense generated happiness-unhappiness of the world etc. form vikalpas are worthy of discarding , so it is told by Bhagwan, this is the message.

Now it is told that from aspect of Nishchaya naya, the bondage and Moksha are both karma generated only; in conjunction with karmas there is bondage and with separation from karmas there is Moksha:

Gatha 65:  O Jiva! Both bondage and Moksha of Jivas are generated by Karmas only. Soul does not do anything ; this is so told from aspect of Nishchaya naya by Bhagawan.

Commentary: From aspect of the unreal Anupacharita Asadbhoot  Vyavahara naya, the bondage of gyanavarana etc. dravya karma and from aspect of ashuddha nishchaya naya, the bondage of ragas etc. bhava karma and from aspect of both nayas, the liberation from dravya-bhava karmas are achieved by Jiva only ; even so from aspect of shuddha nishchaya naya considering the pure Paarinamik bhava, the Jiva is devoid of bondage or liberation. So it has been told by Bhagawan.

Here the pure soul which is free of bondage or liberation from aspect of shuddha nishchaya naya is the one worthy of aspiration, worshiping.

Now additional sutra is described which is not a counted in the doha sutras told earlier, known as Prakshepak:

Prakshepak 1: In this world, there is no place where this Jiva has not transmigrated into 84 lakh yonis (birth places) without the benefit of Jina’s sermons.

Commentary: Without the benefit of Jina’s sermons, describing the jewel trio of the form of Nishchaya-Vyavahara , the Jiva has transmigrated into the form of 84 lakh yonis  from eternal times in this entire universe. Thus without having the faith in Jina’s sermons he has been wandering taking births in all forms dying and taking birth.

The meaning is that without benefit of Jina’s sermons describing the jewel trio of the  differentiated-undifferentiated  form, the Jiva has been wandering in the world. Hence Jina’s words which lead to bliss for the soul only are cherishable and worthy of worship.

Continued…….