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……