Paramatma Prakash -17

Now it is confirmed that in all the three loks there is no other means for supreme bliss other than Moksha:  

Gatha 9-132: In all the three loks, there is no object other than Moksha which is cause for bliss to the jivas. Only Moksha is the means for bliss. Therefore you contemplate of Moksha regularly which is also done  by great Munis.

Commentary: Shri Yogendu Deva tells Prabhakar Bhatt, O dear! In all the three loks, other than Moksha there is no other means for continuous extreme bliss which is not available in experiences of the subjects of five senses. There is no means for Moksha other than self contemplation. Therefore you contemplate of own pure soul nature by remaining steady in veetrag nirvikalpa  Samayik (Samadhi). Thus directed shri guru.

Then Prabhakar Bhatt requested, O Bhagwan! You have described of continuous bliss of Moksha  which is beyond senses, but these worldly people do not know of the pleasure beyond senses and treat sensory pleasures alone as pleasure. Then guru said, O Prabhakar Bhatt! Some person whose mind was free of perturbations, was stationed without enjoyments of the five types of senses. Then some person by name Devadatta came and asked him if he was happy? Then that person  replied  that he was happy only. At that moment  he did not have pleasures of sensory subjects even then why did he say that he was happy only? This establishes that happiness is lack of perturbations, the origin of happiness lies in being without worries and that agitation free state is in the soul only and not in the enjoyments of  sensory subjects. At that time the enjoyments of women etc. subjects of touch senses are not present, food etc. subjects of taste sense are not there, specific types of good smelling subjects of nose are also not there, watching the beauty of women etc. subjects of eyes  are also not there, music etc. subjects of ears are also not there ; this establishes that pleasure is generated within the soul only. This you know for sure.

It is to be noted that for the Jivas partially not engaged  in  sensory enjoyments, the pleasure of soul is partial of the form of one part stability. For the gyanis engaged in Veetrag nirvikalpa own soul experience , due to prevention of subjects of five senses and mind, it leads to perturbation free happiness. This can be directly experienced. The person who is without illness and worries, he is observed to be happy without indulging in sensual pleasures ; and the great Muni who is engaged in dhyan in pure soul state, his lack of perturbations is directly visible. He is seen to be happier that Indra etc. devas.  In this way in the worldly state itself, root of happiness is seen to be in perturbation free state, then what to say of the pleasures of siddhas? Although  those Siddhas are not visible, even then it can be deduced as follows:-

( In spite of lack of body, senses and engagements of senses, the liberated souls are happy- this is to be established. What  is the reason for happiness? For the great yogis engaged in veetrag nirvikalpa dhyan in spite of lack of pleasures of the five senses, they have pleasure of veetrag supreme bliss generated within the soul; this indicates that even for Siddhas, bliss is present due to the same reason.) Siddhas do not have Bhava karma, dravya karma and nokarma, nor any engagement of the senses; there are no webs of vikalpas, only blissful soul is experienced  beyond senses; that bliss alone is desirable and all other sensory pleasures are of the form of sufferings only. The manifestations of four gatis do not have any happiness. Bliss is only with the Siddhas and to some extent seen with great munis ; all other worldly people do not have happiness in sensory enjoyments.

The essence is that this type of bliss alone is venerable. Similar statement is made in Pravachansar: “ The Siddha Parameshthi engaged in shuddha Upayoga has pleasures beyond senses which is greatest, self generated, devoid of sensory enjoyments, incomparable; that pleasure is not available in all the three loks, which is endless, such uninterrupted pleasure is available to Siddhas.

Next the form of Moksha is described in which the pleasure beyond senses is attained:

Gatha 10-133:  O Prabhakar Bhatt! The attainment of Paramatma by the Jivas free of impurities of karmas should be known as Moksha surely. This has been told by knowledgeable Muniraj who practice the path to Moksha by means of jewel trio, and they are called Sadhus.

Commentary: The attainment of the benefit of pure Paramatma is Karya Samayasar which is Moksha in the form of revelation of Kevalgyan etc. infinite qualities. That Moksha is attained only by Bhavya Jivas. How are those bhavyas ? Who have destroyed the blemishes of Dravya and Bhava karmas by means of meditation of the self devoid of vikalpas of attachments towards sons, wife etc. & other things. Such Jivas attain Nirvana- so it is told by the wise ones.

The essence is that being cause for infinite bliss, Moksha alone is worthy objective.

In this manner, in the second Maha Adhikar which comprises of Moksha, result of Moksha and path of Moksha, with ten gathas the nature of Moksha was described.

Now the result of Moksha is attainment of infinite four excellences (conation, knowledge, bliss, power) :

Gatha 11-134: The pure soul who has attained Moksha is adorned by infinite qualities like infinite four excellences i.e. Keval darshan, keval gyan, infinite bliss and infinite power. These qualities are continuously present without fading. Such is the result of Moksha for that pure soul. There is no other kind  of Moksha nor is there anything better.

Commentary: Knowing the benefit of Moksha as Infinite knowledge etc. one should always contemplate of pure soul by discarding all the ragas.

In this way in the second Maha Adjikar, one gatha describing benefit of Moksha was narrated.

Next with nineteen gathas, the Nishchaya and Vyavahara Moksha Marg are described:

Gatha 12-135: The cause for Moksha for the Jivas is supreme darshan, gyan and charitra which should be known as soul itself for sure. So it is told by Veetrag deva- thus O Prabhakar Bhatt ! You should know.

Commentary : The vyavahara Moksha Marg of  differentiated form jewel trio is the means and undifferentiated form Nishchaya Moksha Marg is the result/objective. In this way the Nishchaya-Vyavahara have effect-means relationship like gold and touchstone(which converts something into gold by contact). Similar statement is made in Dravya Sangrah as follows: “ Samyak darshan, samyak gyan and Samyak charitra should be known as the means to Moksha from aspect of Vyavahara naya and from aspect of Nishchaya naya, the soul comprising of togetherness of the three is the means to Moksha.

Next it is told that the own pure soul manifested into the form of Nishchaya jewel trio alone is Moksha Marg:

Gatha 13-136: The one who observes, knows and conducts   soul only by means of the soul, that jiva manifested in the form of darshan, gyan,  charitra is the cause for Moksha.

Commentary: The Samyakdrishti jiva who observes his own soul by himself in nirvikalpa form, or decides from aspect of right belief discarding waveriness, corruption and weakness that pure soul alone is the objective. Thus deciding with surety; merely does not decide alone but knows by means of veetrag nirvikalpa knowledge of own experience; merely does not  know alone but remains stationary within own nature discarding the vikalpas of ragas etc. ; such person manifested in the form of Nishchaya jewel trio himself  is Nishchaya Moksha Marg.  

Hearing this Prabhakar Bhatt enquired , O Prabhu! There is no flaw in saying that samyak darshan of  the form of interest in right belief of substances is Moksha Marg. But you have told that the one who sees is darshan, the one who knows is knowledge and one who conducts is charitra. In this you have told that the one who observes in nirvikalpa manner is darshan – but how can that be Moksha  Marg since that kind of observation is possible even for Abhavya Jivas also? But the Abhavya jiva does not traverse on Moksha Marg. If Abhavya traverses on Moksha Marg then it contradicts the scriptures. In scriptures it is told clearly that Abhavyas do not  attain Moksha. 

Its answer is that the darshan described for Abhavya is pertaining to external objects. The Abhavyas do not observe the internal substance since they do not have subsidence, subsidence cum destruction and destruction of Mithyatva etc. seven blemishes. Nor do they have samyak darshan of the form of interest in own soul being the objective. Nor do they have veetrag nirvikalpa conduct form observation of own soul due to fruition of charitra moha. The essence is that in reality the undifferentiated jewel trio form manifested own pure soul itself  is the Moksha Marg.

Same is told in Dravya Sangrah: “ Jewel trio does not stay in other substances  other than soul  hence means of Moksha is the soul manifested in the form of jewel trio.

Now it is told that Vyavahara of the form of differentiated jewel trio is customary Moksha Marg:

Gatha 14-137:  O Jiva! Know the Vyavahara form of jewel trio of the form of darshan, gyan and charitra so that you may attain purification.

Commentary: O Jiva! Know that the Vyavahara Moksha marg of right belief, right knowledge and right conduct is of the form of belief in the nature of substance, knowledge of scriptures and renunciation of inauspicious activities. Since they are means for traversing on Nishchaya jewel trio form Nishchaya Moksha marg; hence knowing them you shall be able to attain Paramatma state. Only after attaining Vyavahara form of jewel trio you shall be able to attain Nishchaya form of jewel trio – there is no doubt about it. Infinite Jivas have become Siddha earlier and shall do so in future, they attained Vyavahara jewel trio first and then manifested in Nishchaya jewel tio form. Vyavahara is means and Nishchaya is the objective.

Nature of Vyavahara and Nishchaya Moskha Marg is described- The belief and knowledge of the nature of six dravyas, seven tatvas,  nine padartha, five astikaya as described by Veetrag omniscient and auspicious conduct is Vyavahara Moksha marg. The right belief, knowledge and conduct of own nature of pure soul is Nishchaya Moksha marg. Without the means the objective cannot be attained hence without Vyavahara the Nishchaya cannot be realized.

Listening to this the disciple enquired- O Prabhu! The Nishchaya Moksha marg of the form of Nishchaya jewel trio is Nirvikalpa while Vyavahara jewel trio is vikalpa form. How can one attain Nirvikalpa state by means of being in Vikalapa state ? Hence it cannot be called the means.

This is answered as follows- Since eternal times this jiva is manifesting in impure states on account of sensual desires and passions; he cannot be purified without Vyavahara means. When he develops belief in guru, deva and dharma by means of weakness of Mithyatva, restraints of  passions then with knowledge of the Tatvas and elimination of inauspicious activities he becomes eligible for spirituality. Just as a soiled cloth is suitable for coloring after a wash and without wash the color does not retain, hence customarily the means for moksha is called Vyavahara jewel trio. The path to Moksha is described in two ways, one is vyavahara and other in Nishchaya. The Nishchaya is real Moksha marg while Vyavahara is traditional.

O Jiva! Know the Vyavahara Moksha marg as the means for Nishchaya Moksha marg of the form of right belief-knowledge-conduct form nishchaya jewel trio. By knowing this you shall attain Paramatma state traditionally.

The form of Vyavahara-nishchaya moksha marg is described. Right belief, knowledge and fasting etc. form conduct of six dravyas as described by veetrag omniscient is vyavahara moksha marg. Right belief-knowledge-conduct of own pure soul is nishchaya moksha marg. In other words, vyavahara moksha marg is the means and Nishchaya Moksha marg is the objective.

Here the disciple enquires- Nishchaya moksha marg is nirvikalpa form which is not vikalpa form moksha marg  at that moment. So how can vyavahara be called as means? This is negated as follows- From aspect of past Naigam naya ,Vyavahara is traditionally called means.

Or, Nishchaya moksha marg is also of two types from aspects of vikalpa – nirvikalpa. I am of the form of infinite knowledge, pure, one only - contemplation of ‘I am that’ is Nishchaya moksha marg with vikalpa, which is called means. Where there are no thoughts, no speaking and  no efforts, that is the nirvikalpa samadhi form   objective. Same is told in Dravya Sangrah as follows-

‘ O Jiva! Do not make any efforts of the body, do not talk be quiet and do not contemplate anything. Discarding everything immerse self in the soul , that is the supreme dhyan.’

In shri Tatvasar also  similar gatha is stated in the context of Nishchaya-Vyavahara moksh marg which says, ‘ the soul substance is of two types with vikalpa and nirvikalpa. The one accompanied with vikalpa is accompanied with asrava while without vikalpa is without accompaniment of asrava.’

In this way with three gathas, the nishchaya-vyavahara moksha marg is described as part of the nineteen gatha form main section.

Continued…….