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………
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