Paramatma Prakash -16

                                                   Second Maha Adhikar

Now the second Maha Adhikar  starts, which describes Moksha, result of Moksha, and path of Moksha by means of 214 gathas apart from  additional dohas. The first ten gathas describe the Moksha :

Gatha 1-124: O guru! Kindly teach me Moksha, result of Moksha and real cause of Moksha so that I may learn the reality. 

Commentary: Prabhakar Bhatt requests shri Yogindra Deva to describe the Moksha, cause for Moksha and result of Moksha.

Now shri Guru describe these three in  order:

Gatha 2-125: O yogi!  You enquired of Moksha, r esult of Moksha and cause for Moksha. I describe them to you as stated by Jinendra Deva, so that you may learn their various divisions.

Commentary: Shri Yogendra Deva tells his disciple, O Prabhakar Bhatt! Moksha is of the form of attainment of pure soul, result of Moksha is of the form of revelation of infinite foursome  qualities of Keval gyan etc., path of Moksha is of the  form of jewel trio of Nishchaya-Vyavahara with and without divisions – these three I shall describe as stated by Jina. You absorb them properly so that you may learn their differences.

Out of the four kinds of Purusharthas ( efforts) namely Dharma, Artha, Kama and Moksha, the cause for happiness is Moksha only. With this in mind the next gatha is stated:

Gatha 3-126: O Jiva! Out of the  four purusharthas Dharma, Artha, Kama and Moksha ; wise people accept the Moksha as the best ; since other three do not provide supreme happiness.

Commentary: Here dharma should be understood to be punya, Artha should be taken as benefits of punya in the form of kingdom and riches, Kama should be understood to be the benefits of kingdom in the form of women, clothes, garlands etc.  various materialistic enjoyments. All these three do not provide supreme happiness, instead they cause unhappiness in the form of disturbances. Hence Veetrag Nirvikalpa omniscient having knowledge of own experience accept Moksha as the greatest of them; since the Dharma, Artha, Kama which are different from Moksha, are cause for perturbations. Further they are opposite to the nature of taste of Veetrag supreme bliss form nectar of Moksha, hence are not cause for happiness. Know this.

Further it is told that if Dharma, Artha, Kama were superior to Moksha then why would have Jinenshwara Deva proceeded to Moksha, discarding these three? :

Gatha 4-127: O Jiva ! if Moksha were not the most superior of them then why would Jineshwara Deva have gone to Moksha discarding these three Dharma, Artha and Kama? He went because Moksha was the superior most.

Commentary: ‘Param’ stands for Supreme without Mithyatva -ragas etc., having infinite qualities of Keval gyan etc., such is Paramatma ; and observation of such Paramatma with those qualities i.e. experience of Veetrag supreme bliss form with equanimity is called ‘ParLok’. Also Paramatma is called as Param Shiva and his observation is ShivaLok. Or, Paramatma only is called Param Bramha and his lok is called Bramha Lok. Or, he only is named Param Vishnu and his lok is called VishnuLok. – All these are names of Moksha only, i.e. adding the word Lok to the names of  Paramatma    result in names of Moksha. There is no other imaginary ShivaLok, BramhaLok or VishnuLok.

The essence is that the Paramatma alone is the subject of contemplation described by the term ParLok , he alone is worthy of meditation and none else.

Next it is told that the Moksha alone leads to infinite bliss by means of an example:

Gatha 5-128: If Moksha were not the cause for infinite bliss, then why would animals bound in bondage also desire of Moksha ?

Commentary:  There is no suffering worse than bondage and happiness greater than freedom. Even animals in bondage desire to be free and when they are free, then they are happy. Animals are seen to be happy even in getting freedom  from simple bondage, then it should be no surprise  that gyani people are supremely happy in getting rid of karma bondage. Therefore Moksha alone is most venerable being one with Keval gyan etc. infinite qualities, cause for infinite bliss and most cherishable. Therefore Gyani people specifically desire Moksha only.

Further it is told that if Moksha were  not the bundle of highest qualities then why would have the three loks kept Moksha on top of their forehead? :

Gatha 6-129: If Moksha were not the aggregation  of qualities much higher than all the loks , then why would all the three loks keep the Moksha on top of their forehead?

Commentary: Moksha is at the peak of lok ; since Moksha has qualities much beyond all the loks combined hence lok keeps it at the top of its forehead. If someone keeps something on top of its head then it is due to its having superior qualities only. If Kshayik Samyaktva, Keval Gyan etc. infinite qualities were not present in Moksha then Moksha would not be at the top of their head. There is nothing superior to Moksha, Moksha is on top of everything and beyond Moksha only infinite Alok exists which is null since there is nothing existent there. That infinite Alok is also getting illuminated in the knowledge of Siddhas. Here by establishing infinite qualities of Moksha, the beliefs of Mithyadrishtis are negated.

Some Mithyadrishti Vaisheshik etc. say that intellect, happiness, unhappiness, desire, aversion, effort, dharma, adharma, ordination – the lack of these nine qualities is Moksha – this has been negated here. This is so as follows -  Although (in Moksha)  wisdom derived from senses is not existent but wisdom alone i.e. Keval Gyan is existent; the happiness derived from senses is not existent but happiness beyond senses is complete; unhappiness, desire, aversion, effort- these qualities of vibhava nature are not existent , but manifestation in the natural form is existent; the dharma of vyavahara nature is not  existent but  dharma of the nature of substance is present while absence of adharma is alright; sanskar (ordination) in the form of other dravya is totally not there , while sanskar in natural form is existent. Those ignorants who believe the qualities to be absent, they talk unnecessarily; Moksha is infinite qualities form only. In this manner the arguments of non-believers of qualities are negated.

Further believers of Bauddha principles believe the absence of Jiva as Moksha. They believe the Moksha to be akin to extinguishing of a lamp. Such beliefs are also countered. If Jiva himself does not exist then who attained Moksha? The attainment of purity of Jiva is Moksha, but calling absence as Moksha is illogical.

Believers of Samkhya philosophy say that the state of sleeping is Moksha in which there is neither happiness not knowledge. Such beliefs are also negated.

Naiyayiks say that place from which salvation is attained, the Jiva  remains there and does not proceed upwards. This is negated by the statement that after salvation he is stationed at the peak of the lok. When someone is freed from bondage then he proceeds towards his home; that home is nirvana only. In Jain philosophy the  knowledge produced by senses i.e. Mati, sruta, Avadhi, Manah Paryaya gyan are absent; but the knowledge beyond senses i.e. Keval Gyan , which is the nature of substance, cannot be absent in the soul. The happiness generated with five senses- touch, taste, smell, sound, colour are absent but the happiness beyond senses which is perturbation free supreme bliss form is not absent. The ten sensory form Prans (lives) which are generated by Karmas i.e. five senses, mind, speech, body, breathing, ayu (age) are also absent but own life form of knowledge etc. is not absent. The impurity of Jiva is absent but purity is not absent – this you know for sure.

Next it is told that if Moksha did not give happiness for ever then why would Siddhas experience it continuously? :

Gatha 7-130: If Moksha does not provide highest indestructible happiness then it cannot be supreme also. If Moksha were not ever blissful then why would Siddha Parameshthi experience it all the time? Would never do so.

Commentary: Moksha provides uninterrupted bliss hence Siddha bhagwan experiences it continuously. Moksha is supremely overwhelming, indestructible, devoid of senses and mind, hence Siddhas experience it continuously; adorned with qualities of Keval gyan etc. Siddha bhagwan continuously reside in Nirvana only, this is for sure.

The bliss experienced by Siddhas is stated elsewhere as follows; “ By means of this spiritual knowledge the supreme bliss experienced by the Siddhas is generated by their own effort-power, without help from anybody else, by itself is glory form, without any hindrance, uninterrupted, without bounds, without variation in quantity or quality, devoid of corruption due to sensual subjects, without distinctions, without any challenge, where there is no expectations from other substances, incomparable, infinite, unlimited, which cannot be measured, always permanent, supremely best, with infinite worthwhileness – such supreme bliss is experienced by Siddhas and not others.”

Here the essence is that the bliss of Moksha alone is worthy of attainment and all other manifestations of the world are of no interest.

Further it is told that the objective of all great people is Moksha only:

Gatha 8-131: Narayan, Indra, Rudra etc. other gyani people, shri Tirthankara supreme deva, groups of Munis and other bhavya Jivas also contemplate of Moksha only engaging their minds in great uncorrupted self. This mind, which keeps being drawn towards sensual subjects-passions, is pulled back into its own self  so as to attain Nirvana.

Commentary: Shri Tirthankara Deva and Chakravarty, Baldeva, Vasudeva, Prativasudeva, Mahadeva etc. all famous people meditate upon the Moksha and attain salvation. They contemplate upon their own soul substance of pure, knowledge form, singular, indivisible nature  by means of right belief-knowledge-conduct form  undifferentiated jewel trio natured Nirvikalpa Samadhi resulting in Veetrag blissful experience beyond senses like an overflowing pot, describable as uncorrupted continuous shapeless, own form Paramatma. How is that Dhyan? Devoid of all webs of vikalpas of fame, own glory, benefits of riches etc. Here only meditation of soul is described as path to Moksha and own nature is subject of contemplation.

To summarize, although from aspect of Vyavahara naya, in the initial stages, the form of Veetrag omniscient, his image or letters of name- incantations  or Great Munis worshippers of Veetrag nature are worthy of contemplation; even then at the time of supreme samadhi or veetarag nirvikalpa form with complete restraints, our own pure soul is worthy of meditation. No other second substance is worthy of contemplation in the final stage.

Continued……..

Paramatma Prakash – 15

The term Shiva denotes the pleasure experienced in meditation of own pure soul, that pleasure is described in three gathas:   

                                           

Gatha 116: In observing the Shiva by meditation , the supreme bliss which will be experienced, does not exist anywhere in the three loks other than supreme soul substance of self which is infinitely godlike.

Commentary: Shiva denotes benediction, and know own pure soul of knowledge nature as benedictory. By observing or experiencing it, the bliss which is experienced, that bliss is not existent anywhere in the three loks other than Paramatma. What is that bliss? That Veetrag Nirvikalpa supremely enjoyable pure soul experience is that bliss. How does one experience such a bliss? Stationary in Nirvikalpa supreme Samadhi of three gupti (restraints) form dhyan, one experiences such bliss. Without the soul substance of infinite qualities, that bliss is not available to even the Indras etc. of the three loks.

To summarize, the Shiva term denotes own pure soul ; which only producees the perturbation free supreme bliss on contemplation without raga, dwesha or Moha. The sensual pleasures experienced by the worldly people is of the form of perturbations where as the soul experience is  beyond senses and perturbation free.  That bliss is experienced by dhyan only. No other person by name Shiva, Bramha or Vishnu can provide it. Soul only is named as Shiva, Bramha or Vishnu.

Now it is told that the bliss experienced  upon meditation of the soul by great Munis is inaccessible  to Indra etc. devas:

Gatha 117: Meditating upon the soul, the bliss experienced by the great Munis is unavailable to Indras also, in spite of being engrossed with Crores of Devis.

Commentary: The bliss along with Veetrag supreme pleasure experienced by the spirit of own pure soul devoid of internal and external possessions by the great Munis is inaccessible to Indras also. In the world only Sadhus are blissful and none else. The same is stated in other scriptures also ; “ In this world all the Devas, Manushya, Naraki, and Tiryanch are unhappy only, burning in the fire of the form of great Moha. On  the other hand those who have only penances as assets and have discarded the relationship with all sensual subjects, such Sadhu Munis alone are happy in this world.”

Next it is told that the hermit Munis only experience the Nirvikalpa bliss knowing their own soul:

Gatha 118: The infinitely indescribable pleasure experienced by the Jinavars in Muni state on observation of  own pure soul is also experienced by the Muniraj in veetrag state by knowing the own pure soul nature in peaceful state without ragas etc.

Commentary: At the time of ordination, the Nirvikalpa form pleasure attained  by Tirthankar deva on experiencing the own pure soul is the same as the bliss experienced by hermit Munis in Nirvikalpa samadhi devoid of ragas.

The next gatha says that with the discarding of sensual pleasures and passions , the Paramatma described by the word Shiva is witnessed :

Gatha 119: O yogi! In the pure mind of ours, the own Paramatma devoid of ragas etc. is definitely observed, just as in the cloud free clear sky, sun is obesrved.

Commentary: Just as with the presence of cluster of clouds, the sun is not observed and with the clearing of the clouds the sun is clearly seen in the clear sky; in the same way the enemies of the pure soul experience are the clouds of the form of vikalpas of sensual pleasures and passions, and with their destruction in the pure mind form sky, own pure soul form sun illuminates with rays of kevalgyan form infinite qualities.

Now it is told that just as an image cannot be seen  in a soiled  mirror, in the same way in the mind corrupted with ragas etc., pure soul substance cannot be seen:

Gatha 120: In the corrupted mind with ragas, the own soul deva, free of ragas cannot be observed; just as in a soiled mirror the face cannot be seen. O Prabhakar Bhatt! You know this for sure.

Commentary:    Shri Yogendu deva has sermonized that just as sun is observed with its thousands of rays in the clear sky but  cannot be observed on being obscured by cluster of clouds; in the same way the own pure soul form sun  present in the body having capability to illuminate the lok-alok by means of kevalgyan etc.  infinite qualities form rays, cannot be seen due to presence of clouds of the form of webs of vikalpas of sensual subjects, ragas, dwesha, anger etc. bhavas.

Now it is told that those who are engrossed in the sensual subjects cannot observe the Paramatma:

Gatha 121: In whose heart the doe-eyed woman is residing, that person cannot contemplate of the pure soul; consider O Prabhakar Bhatt ! This fact in your mind. It is a matter of great sorrow but how can two swords be accommodated in one scabbard ! It can never be.

Commentary:  The nectar of supreme bliss form pleasure  beyond senses generated out of Veetrag Nirvikalpa supreme Samadhi is blocked and perturbed by  desires to witness the beauty of women, observe their enticements, insinuations with their eyes, making faces etc. different kinds of webs of vikalpas leading to state of corrupted heart in which own  pure soul cannot reside.

Just as in a single scabbard two swords cannot be accommodated, in the same way in a single mind the soul-knowledge and sensual pleasures cannot reside. Where the contemplation is that of Bramha, there the sensual corruption is not existent; and where sensual corruption is present, there the soul-knowledge in not feasible. Both of them are contradictory.

Now it is shown that in one’s own mind without ragas etc., Paramatma resides:

Gatha 122: In the own minds of Gyanis without impurities of ragas; eternal Deva, pure soul worthy of worshipping resides, just as swans reside in the ManSarovar lake in a carefree manner. O Prabhakar Bhatt! I realise this. – such words were spoken by Acharya Yogindra Deva to Prabhakar Bhatt.

Commentary: In the previous gatha it was told that observing the beauty of women causes perturbation of the mind, enjoyments and contemplation of them result in waves of ragas. Whereas devoid of those ragas, right belief of own pure soul dravya, natural knowledge which result in generation of Veetrag supreme bliss form nectar of pleasure in the minds of Gyanis of the form of Mansarovar lake of pure water in which swans of the form of Paramatma deva resides.  That Soul Deva is pure like the swan in terms of brightness of qualities. Just as swans reside in Mansarovar, in the same manner the residence of Bramha (soul) is the pure mind of Gyanis. That is the intent of Shri  Yogendu deva in brief.

Same point is reiterated again:

Gatha123: Deva does not reside in temple, nor is he present in stone statue nor on a coating or picture. That indestructible, unblemished, knowledge form, benedictory deva is present in equanimity with levelheadedness.

Commentary: Although in Vyavahara sense, Arihant deva is installed in temples for promotion of dharma, statue of metal or stone is called as Deva; even then from aspect of Nishchaya naya, in the minds of Gyanis, manifesting with equanimity towards enemy-foe, life- death, happiness-unhappiness etc., immersed in indivisible jewel trio of   right belief-right knowledge-right conduct of Veetrag, naturally blissful Paramatma substance which can be defined by the term Shiva, resides.  

Similar thing is stated elsewhere describing the features of Munis manifesting in equanimity, “ for whom pleasure or sorrow are the same, class of friends or foes is the same, praise or damnation is the same , stone or gold are the same, life or death are the same, - Munis are adorned with such equanimity. “ Thus in the minds of such peaceful yogishwara having equanimity ever blissful Deva resides.

In this manner Choolika was described with 31 gathas. With choolika the first Maha Adhikar is completed.

Two additional Dohas are stated called Prakshepak:

Prakshepak 2: Mind has immersed in Parameshwara and Parameshwara has immersed in the mind. Now with both of them becoming one and the same, whom should I worship?

Commentary: So long as mind was not immersed into Bhagwan , till then it  used to worship and now when mind has immersed in bhagwan then there is no purpose served by praying. Although from aspect of Vyavahara naya, in the householder state, for avoidance of corrupted dhyan in sensual subjects/passions and for well being of dharma, prayer, anointment, charity etc. form Vyvahara are practiced; even then for the Yogishwara immersed in Veetrag Nirvikalpa Samadhi, due to the lack of external activities, there is no occasion for conducting Dravya Pooja by themselves, they are immersed in Bhava Pooja itself.

Same statement is reiterated:

Prakshepak 3:  Those who have directed their minds towards pure self, avoiding sensual subjects/passions, that alone is the path to Moksha; other tantra, chants etc. are not the means for Moksha.

Commentary: Whichever Jiva whose worldly stay is coming to an end, with the spirit of pure soul substance, prevents mind from straying towards sensual subjects -passions by means of Veetrag Nirvikalpa own soul experience and stations self within own soul substance; he alone attains Moksha. No other one gets Moksha in spite of being expert in incantations, chants etc.

In this way the commentary of Paramatma Prakash, first Maha Adhikar  having 123 gathas with three additional prakshepak dohas, describing Bahiratma, Antaratma and Paramatma is completed.

Continued………

Paramatma Prakash - 14

The other bhavas are negated next:

Gatha 106: O disciple! All bhavas other than soul are not knowledge. All those bhavas are devoid of knowledge and are corporeal. Discarding those bhavas of dharma, artha (business) , kama( pleasures) realise your own soul in reality.

Commentary: O Prabhakar Bhatt! Dharma of the form of Muni-hood, Artha of worldly nature, Kama of the sensual subjects, all these three are different from the soul, not of the nature of knowledge. Discarding  the purushartha (efforts) for all these three types pertaining to dharma, artha and kama which are different from the entirely pure supreme soul substance of keval gyan form from aspect of Nishchaya naya, remaining stationary within veetrag own soul experience form knowledge, know your soul.

Now the nature of soul is described:

Gatha 107: As a rule, soul is known only to knowledge, since knowledge only knows, hence O Prabhakar Bhatt! Discarding all the three bhavas of dharma, artha and Kama know  your own soul by knowledge.

Commentary: Own pure soul is knowable to knowledge only. Without the distinctions of Mati etc. five types of knowledges, the supreme soul term implies knowingness which itself is direct cause for Moksha. Several people in spite of practicing severe penances do not realise that form of Paramatma without Veetrag Nirvikalpa knowledge of own experience. Hence experience own nature through knowledge.

Similar statement is made by shri Kundakundacharya in Samayasar. He says, “ Without the quality of Samyak Gyan people cannot attain the highest state in spite of undergoing severe penances. Hence if you want to get rid of sufferings and desire the state of Siddha then attain own state by means of knowledge of the soul.”

To summarize, the one who gives up all the desires of other dravyas of the form of dharma- artha- kama etc. , he alone is called possession less satiated with the nectar of own pure soul bliss , he is called Nirgrantha ( passionless saint) and he alone knows his own soul. Similar thing is told in Samayasar,” In the Siddhant of Jina (  scriptures) the possessionless and desireless one is called Gyani ; the one who does not desire even dharma i.e. he does not have desire for even vyavahara dharma, then how can he have desire for artha and kama?  That knower of soul is free of all desires, who does not have possession of even dharma then how can he have any other possession? Hence that Gyani is without possessions; he is just the knower of own nature.

Now it is told that by knowledge only one attains Para Bramha:

Gatha 108: O Gyani! So long as knowledge form own soul does not know own soul having characteristics of knowledge by means of Samyakgyan , till then being ignorant how can he attain his knowledge form supreme state? He can never do. Whoever realizes his own soul, he does it with knowledge only.

Commentary: So long as this jiva, by himself, to realize himself, does not know himself free of ragas etc. webs of vikalpas  remaining within himself, till then can he attain uncorrupted pure, Paramatma Parameshthi state addressed by the word Para Bramha ? He cannot. The one who knows the soul, he only knows the Paramatma.

In this way in this first Maha Adhikar, the part pertaining to description of knowledge by means of four gathas is completed.

In the next part with four Gathas, the Paramatma defined  by the word Para-Lok is described :

Gatha 109: The reason due to which a person observes his own pure soul, the same person knows his own pure soul due to the same reason, due to which knowing his own pure nature that person attains the supreme soul state.

Commentary: From the aspect of shuddha nishchaya naya, the pure soul of the form of keval darshan-keval gyan is our own soul in terms of capability and that is the real Parameshwar (supreme godhood). There is no difference between Parameshwar and Jivas in terms of class ( both are the same). So long he is bonded with the karmas he transmigrates in the world. He is separately existent in each of the sookshma-badar (very small-large) ekendriya etc. (one sensed etc.) bodies of  jivas. When he becomes free from the karmas then he is called Siddha.  In the worldly state he is Paramatma in terms of capability while in Siddha state it is explicit. That same soul in terms of capability is supreme Bramha, same is supreme Vishnu, same is supreme Shiva. In the revealed form i.e. in liberated state same Siddha soul is called Param Bramha, Param Vishnu, Param Shiva. – know this for sure. By such statement, any other imaginary Param Bramha, Param Vishnu, Param Shiva do not exist in the world.

To summarize, the peak of the lok where infinite Siddhas are stationed, the same peak of lok is supreme abode Bramha lok, same is Vishnu lok and same is shiva lok. There is no other Bramha lok, Vishnu lok, Shiva lok. All these are names given to places where Nirvana was attained and Bramha, Vishnu,  Shiva are the names of Siddha Parameshthi. Bhagwan is the revealed state of supreme soul while Jiva is the same supreme soul in terms of capability. In this there is no  doubt. By whatever names the Bhagwan is addressed, all those are the names of the Jiva in terms of capability. This Jiva alone is Bhagwan from aspect of shuddha naya.

Next it is told that the Bhagwan himself is called Parlok:

Gatha 110: The form of soul residing in the hearts of Munis, Indras and Rudras is called highest of the highest knowledge form Parlok.

Commentary: The meaning of the term Parlok is as follows. Par stands of supreme blissful veetrag pure natured soul and its lok i.e. observation , or experience in Nirvikalpa Samadhi  state is Parlok. Or observation of Jivas etc. in the supreme soul nature or keval gyan is Lok and supreme lok is Parlok . Therefore the name of Paramatma is Parlok. Or from aspect of Vyavahara naya, swarg-moksha are also called Parlok. The reason for swarg-moksha is dharma of bhagwan hence kevali bhagwan is called Parlok.

The essence is that the Parlok term stands for Paramatma which is the objective of attainment. 

Next it is told that the one whose heart is engaged in his own soul, that Gyani jiva is Parlok :

Gatha 111: The bhavya Jiva whose intellect is stationary within his own nature of soul, i.e. discarding the webs of vikalpas of sensual subjects and passions, it is stationary in experiencing the self; that person is definitely called Parlok or the great one. Because if someone’s intellect is stationary within own  self then he is the best person.  It is told by Jinavar deva that the fate of a jiva is decided by his intelligence. If someone’s intelligence is engaged in the pure nature of self then accordingly his manifestations would occur.  When some’s attention is directed towards his own nature/substance then surely he attains own  self and there is no doubt about it.

Commentary: If some one manifests in ragas   etc. form other bhavas under the influence of Art dhyan or Raudra dhyan devoid of the spirit of own pure soul, then  that jiva is going to be in the world for a very long time. On the other hand the one who manifests in the spirit of nishchaya  jewel trio of Paramatma form, he definitely attains Moksha. Knowing this discarding all ragas etc. form vikalpas, one should engage in the spirit of Paramatma substance.

 Same subject is reiterated further:

Gatha 112: O jiva ! Wherever your intellect is directed, your next birth would also be in accordance with the same, hence discarding the supreme Bramha (self) do not engage your intellect in other dravyas.

Commentary: From the aspect of shuddha Dravyarthika naya, the own pure soul substance is like unconstructed stone carving, non corporeal, knowing natured, veetrag, ever blissful, of incomparable bliss beyond senses, manifested in the form of nectar. Discarding them do not engage your mind in dravya karma, bhav karma, nokarma or body etc. form possessions.

In this manner in this first Maha Adhikar, by defining the word Parlok, its subject Paramatma was described by means of four gathas.

Since it was told that engage your mind in Parlok (Paramatma) only and discard the attachments towards other dravyas, then the disciple enquired that what is the other dravya? This is answered by the shri guru:

Gatha 113: The corporeal substance other than soul substance is the other dravya which is of five kinds namely Pudgala, dharma, adharma, akash and kaal.

Commentary: The dravyas are of six kinds of which five are insentient and Jiva is conscious form. Pudgala, dharma, adharma, akash and kaal are all insentient and different from jivas who are infinite. Our own soul has the nature  of infinite foursome  qualities which you should treat them  as your own. Jiva has eternal relationship with bhava karmas of the form of ragas etc., Gyanavarana etc. eight dravya karmas and nokarma form body etc.; but all these are different from jiva hence do not consider them to be your own. Pudgala etc. five corporeal substances should be treated as discardable while our own substance is cherishable which should be worshiped.

Now the power of Samadhi is revealed by telling that the fire of the form of Veetrag Nirvikalpa Samadhi can burn down webs of karmas within an Antarmuhurta:

Gatha 114: If some one is affectionate towards Paramatma for even half a Nimish (a unit of time) then he destroys all the Pap karmas just as a spark of fire burns down a mountain of wood.

Commentary: Pride of riches, pride of chemistry i.e. pride of being able to dissolve mercury etc. substances, or the pride of knowing nine types of emotions; pride of writing poetry, pride of being able to win debates, pride of being able to write commentary on scriptures, pride of being able to give lectures on scriptures- these four kinds of pride of literary knowledge- the strong wind created by discarding these different kinds of webs of vikalpas ignites the spark created by the dhyan of own pure soul substance  and just as a spark of fire can burn down a mountain of wood; in the same way all the pap  karmas are destroyed. The karmas accumulated of several births get destroyed in just half a Nimish. Therefore knowing the capability of pure meditation of the soul, one should always contemplate of such dhyan.

O Jiva! Discarding all the worries you should always keep observing your own pure soul nature :

Gatha 115: O Jiva! Discarding all the worries, being tension free you engage your mind in the supreme state and observe the corruption free deva.

Commentary:  O Jiva! The impure thoughts  of desires of enjoyments observed, heard and experienced are unproductive meditation and discarding all such  worries being carefree, make your mind stationary in the form of Paramatma. Subsequently contemplate of the own pure soul which is impurities free and supremely prayer worthy devoid of dravya karma, bhava karma and nokarma form impurities. Earlier it was told that discard the impure thoughts; those impure thoughts are known by the term Apdhyan in scriptures.

Characteristics of Apdhyan are described elsewhere as, “ People with purity of intellect describe such thoughts to be Apdhyan in Jinashasan (Jain order) which contemplate of beating others with aversion, tying them or harming them and thinks of others wife etc. with desires “. These apdhyan are of two types- one is Art and second Raudra. Both of them  are cause for attainment of Hell or Nigod births, hence these are worthy of being discarded by the wise people.

Continued……

Paramatma Prakash - 13

Now it is told that really the experience of the soul itself is Samyakdarshan:

Gatha 96: O yogi! Only one soul alone is Samyakdarshan, rest all is Vyavahara , hence soul alone is worthy of contemplation which is the essence of the three loks.

Commentary: The soul substance is of the nature of Veetrag, ever blissful, one, indivisible and its right belief, knowledge and  experience in  indivisible jewel trio form are its characteristics. The own soul immersed in Nirvikalpa Manogupti etc. three guptis (restraints) form Samadhi is Samyaktva from aspect of Nishchaya naya, rest all is Vyavahara hence only soul is worthy of contemplation.

Just as a drink prepared out of grapes, sandalwood, camphor, shrikhand etc. different ingredients has different tastes but from aspect of indivisible naya it is called as a single drink; in the same way  soul has different forms manifested of the nature of pure soul experience form Nishchaya Samyak darshan, knowledge, conduct but from aspect of indivisible naya the soul is single substance. This principle of indivisible jewel trio has been stated in Jain scriptures in several places.

Quotation- “ The belief of soul is Samyak darshan, the knowledge of soul is Samyak gyan, remaining stationary within soul is Samyak charitra. This nishchaya jewel trio is cause for Moksha in reality hence how can it be cause for bondage? It can never be. “

Further it is told to meditate upon the pure soul only, by which one attains Moksha state within antarmuhurta itself:

Gatha 97: O yogi! Meditate upon the pure soul only. What is the purpose of (contemplating of) other several substances? Country, times, substances are different from the soul which do not serve any purpose. What is the use of entanglement in ragas etc. form web of vikalpas? Contemplate of just own nature; by meditating upon this Paramatma one attains Moksha state within Antarmuhurta itself.

Commentary: Here the disciple enquires -  If one attains Moksha by contemplating of Paramatma in Antarmuhurta then why don’t we attain it when we meditate upon it ? Its answer is that the type of Nirvikalpa Shukla dhyan  possible in   fourth kaal by people having Vajra vrishabh Narach Sanhanan is not feasible at present.

The same thing is stated in other scriptures which implies- “ the omniscient veetrag deva  has informed that in this fifth kaal in this Bharat Kshetra, the Shukla Dhyan is not possible and only Dharma Dhyan is possible. One cannot climb the Upasham Shreni or Kshapak shreni in this fifth kaal and only seventh gunasthana is the highest feasible gunasthana. “

Here the summary is that the reason by which the meditation of Paramatma leads to Moksha in Anatarmuhurta, for the same reason to destroy the stay in the world we should meditate upon the same Paramatma even now.

Next it is emphasized that if a person does not  have spirit of pure soul devoid of ragas in his mind then what can the scriptures, puranas, penances do for him ? Nothing :

Gatha 98: In whose own mind the pure soul is not existent in reality , then can the scriptures, puranas, penances attain Moksha for such a jiva ? Never.

Commentary: For one who does not have pure spirit of Veetrag Nirvikalpa Samadhi, all the scriptures, puranas, penances are waste for him. Here the disciple enquires that whether it is absolutely useless ? It is answered that it is not absolutely so. If they are accompanied with the spirit of Veetrag Samyaktva form own pure soul then they assist in attaining Moksha. 

However if they are devoid of Veetrag Samyaktva then they are cause for bondage of Punya. On the other hand if they are accompanied with Mithyatva- ragas etc. then they are cause for bondage of Pap, just as Rudra etc. get corrupted after studying scriptures up to   tenth Purva named  Vidyanuvada. 

Now it is told that those Bhavya souls who realized their souls, they realized everything : 

Gatha 99: O Yogi ! By knowing one’s own soul, the entire three loks are known since in the Keval gyan of bhava form of the soul, this entire lok is being reflected.

Commentary: By knowing the pure soul substance by means of Veetrag Nirvikalpa own experience, the entire twelve Ang form scriptures are known. This is so because Ramchandra, Bharat, Pandava, Sagar etc. great people also, after accepting ordination from Jinaraj and studying twelve Ang scriptures, immersed themselves in the meditation of pure Paramatma of the form of Nishchaya jewel trio as a result of knowledge of twelve Angs. Therefore knowing own soul itself is the essence of Veetrag Nirvikalpa experience. By knowing the soul, all the knowledge becomes worthwhile hence the one who knows his own soul knows everything.

Or, by tasting the supreme blissful  experience generated out of Nirvikalpa Samadhi, the Gyani person knows that my nature is different and the body, ragas etc. are different and are not mine, hence by knowing the soul all others are also known; therefore the one who knows self, he knows all other substances different from self.

Or, the soul knows the entire lok-alok by means of sruta gyan form all pervasive knowledge, hence by knowing the soul everything gets known.

Or, generating the Keval gyan by means of Veetrag Nirvikalpa Samadhi, just as all objects pots-clothes etc. are reflected in a mirror; in the same way in the knowledge form mirror entire lok-alok is reflected.

All this establishes that by knowing the soul, everything else is also known. To summarize, understanding the meaning of these four descriptions, discarding the internal-external possessions, one should contemplate upon his pure soul.

Similar statement is made by shri Kundakundacharya in Samayasar- “ That worldly jiva whose worldly stay has nearly come to an end, who experiences his own soul by means of meditation and observes himself with the right vision of Samyakdrishti,  he observes the entire Jain Shasan (Jainism). So is stated in Jina sutra. How is that soul? He is devoid of ragas, gyanavarana etc., devoid of other bhavas like human-hell manifestations, devoid of specific divisions  like gunasthana-margana-jiva samasa etc. The one who knows the nature of such soul, sees it, experiences it ; he knows the secret of entire Jina shasan. “

The same sentiments are reiterated  as follows:

Gatha 100: This is a specialty of the people immersed in the experience of the soul that they can view the entire lok-alok within their own soul quite soon.

Commentary: The same can also be stated as follows: For the people immersed within their own self they are able to witness their own nature soon and once nature of self is witnessed then the entire lok-alok is seen. In this manner the above stated all four types of descriptions should be understood which have been accepted by all great acharyas.

The same meaning is elaborated by means of an example:

Gatha 101: Just as in the sky, the sun illuminates self and others, in the same way soul illuminates self and others. O yogi! Do not have any doubt on this. This is the nature of things.

Commentary: Just as in the cloud free sky, the sun illuminates self and others , in the same way, immersing within the veetrag nirvikalpa samadhi form karan(causal)  samayasar(pure soul), destroying the cloud form Moha, this soul illuminates self and others in the muni state by means of veetrag own experience form differentiating knowledge. Later manifesting into Arihant state as karya(effect)  samayasar, illuminates self and others totally in respects of dravya-kshetra-kaal-bhaav by means of keval gyan. Such is the nature of soul substance in which you should not have any doubts. Here the essence is that the Karya samayasar of the form of revelation of infinite foursome  of keval gyan, keval darshan, infinite bliss, infinite strength is the objective of attainment and worth aspiring for.

The same subject is further elaborated by means of another example:

Gatha 102: Just as a cluster of stars is reflected clearly  in pure water, in the same way in the pure soul devoid of vikalpas (thoughts)  of Mithyatva-ragas etc. entire lok-alok is reflected.

Commentary: The same thing was described specifically  earlier and same is applicable here. Essentially the all knowing-seeing soul is the objective of attainment. This gatha also strengthens the same.

Now it is told that the soul, by knowing whom, the self and others all  substances get to be known, the same soul you realize by means of knowledge of  own experience:

Gatha 103: The soul, by knowing whom, self and all other substances get to be known, O yogi! You know that soul by means of knowledge of experience of soul.

Commentary: Here the summary is that by knowing own blissful natured soul devoid of vikalpas of ragas etc. form webs, self and others all are known. Hence O yogi! O meditator! Know that soul by means of taste of supreme blissful experience generated by Veetrag nirvikalpa own experience i.e. by immersing attain the right experience. The own experience ( knowing self by means of self ) alone is the essence. Such a sermon was preached by Acharya Yogendu Deva to Prabhakar Bhatt.

Now Prabhakar Bhatt enquires about the nature of knowledge with great respect:

Gatha 104: O Bhagwan! Please illuminate that supreme knowledge to me by which own soul gets to be known. What is the use of other webs of vikalpas? Nothing!

Commentary: Prabhakar Bhatt enquires from acharya Yogendu Deva, “O Swami! The Veetrag knowledge of own experience by which within one moment, the pure, knowledgeable, singular natured soul gets to be known , please enlighten that knowledge to me. There is no purpose of other webs of vikalpas; since they only increase the vibhavas  of ragas etc. “

The essence is that the own pure soul experience form knowledge devoid of Mithyatva-ragas etc. by which nature of Paramatma is known within Antarmuhurta, that knowledge alone is the objective of realization. Such a prayer is made by disciple to the Guru.

Now shri Guru elucidates the nature of knowledge in four Gathas:

Gatha 105:  Shri Guru says, O Prabhakar Bhatt! Accept the soul itself to be knowledge. That knowledge form soul is equal to size of the lok in terms of the number of Pradesh (spatial elements), and from aspect of Vyavahara naya the knowledge is all pervasive in the Akash. There is another version of this Gatha which implies that from aspect of Nishchaya naya, the soul is equal to size of lok in terms of Pradesh while from aspect of Vyvahara it is equal to size of the body having the nature of expansion-contraction.

Commentary: 

From  aspect of Nishchaya Naya, the soul is not different from the five knowledges – Mati, shruta, Avadhi, Manah Paryaya and Keval Gyan. From aspect of Vyavahara naya, the knowledge is all pervasive in lok-alok similar to the eyes pervasive in the scenery. Just as eyes observe a shaped object but they do not transform into that shape; in the same way the soul knows  and sees  the lok-alok but does not take its form and remains in its own form. Although from aspect of Nishchaya naya, the soul has number of Pradesh the same as that of lok which are innumerable; even so from aspect of Vyavahara naya the soul is equal to the size of the body. The person who knows the soul discarding all  the webs of vikalpas of desires of the form of food, fear, sex, possessions , that person is called as knowledge being indifferent from it. There is no difference between soul and knowledge and soul itself is knowledge.

To summarize, the meditator who knows his own soul to be indifferent from five types of knowledges, from aspect of Nishchaya naya; such soul should be treated as objective of attainment. It is also said elsewhere that “ Mati, shruta, Avadhi, Manah Paryaya, Keval gyan – these five types of Samyak gyans are nature of one soul only; these cannot be attained without the soul  and that soul is the supreme substance realizing which the Jiva attains Nirvana. “

Continued……….