Paramatma Prakash - 22

 

Now, the duration for which he remains immersed in his own pure soul nature without manifesting in  ragas form, he continues to be engaged in samvar-nirjara:

Gatha 38-161: So long as the Muni remains immersed in his own  pure nature of the soul without manifesting in sankalpa-vikalpa form, till then he should be known to be of the form of samvar-nirjara.

Commentary: In this way, in this second Maha Adhikar describing Moksha, benefit of Moksha and path of Moksha, eight dohas are narrated describing the importance of undifferentiated naya.

Next, in fourteen dohas, the importance of supreme Upasham bhava is narrated:

Gatha 39-162: Those Veetragis who remain totally peaceful discarding all the internal-external possessions, they destroy the previously bonded karmas and prevent entry of new karmas.

Commentary: Those Muniraj, who having renounced  all possessions, knowing the meaning of all scriptures, remain with equanimity enjoying the veetrag supreme bliss form own experience, those sadhus only destroy the previously accrued karmas and prevent influx of new karmas. Same thing is told in Padmanandi Panchvinshati , “ Respectfully one should adopt equanimity. What is the use of describing too much ? All scriptures are commentary on this equanimity form sutra only .”

Next, it is shown that the Jiva who retains equanimity, he alone acquires Samyak darshan, Samyak gyan, samyak charitra for sure, and nobody else:

Gatha 40-163: He only attains Samyak darshan, samyak gyan and samyak charitra definitely  who retains equanimity. Other jiva without equanimity do not have even one of the  jewel trio, so says Jinendra Deva.

Commentary: From aspect of nishchaya naya, own pure soul is the objective. Samyak darshan  with such spirit is attained by the holder of equanimity. The soul is of the form of blissful experience of veetrag generated with the spirit of own pure soul; while sensual pleasures-passions etc. are cause for great perturbations and are extremely bitter, knowing this with differentiating knowledge is samyak gyan. This too  is attained with one having equanimity. Further Veetrag charitra of the form of conduct within the own nature is also attained by one having equanimity.  That blemish free Paramatma, having spirit of veetrag, nirvikalpa, supreme Samayik bhava and  right belief, right knowledge and right conduct is practiced by him only who attains equanimity and he alone attains supreme Samadhi.

Next it is told that when the gyani jiva adopts peaceful attitude, he remains Sanyami (with restraint). When he is under the influence of anger etc. passions then he is asanyami (without restraint).

Gatha 41-164: When the gyani jiva remains with peaceful bhava then at that time he is sanyami and under influence of anger etc. passions the same jiva  becomes asanyami.

Commentary:  When the gyani is in supreme tranquil state due to perturbation free spirit of own pure soul resulting in nirvikalpa real bliss, at that time he is called Sanyami. On the other hand manifesting in impure bhavas of the form of sensual desires and anger etc. passions resulting in great perturbation of the soul, the jiva becomes Asanyami, there is no doubt in it. Elsewhere it is said, ‘ The absence of passions is charitra hence under influence of passions, the jiva becomes asanyami. When he cools the passions down then he is called Sanyami.’

Further it is told that the passions are generated in the mind due to Moha and you should give up that Moha:

Gatha 42-165: O Jiva! Moha or the objects generating Moha in the mind, result in passions. Give up that moha or the objects as nimitta of  moha. After giving up moha, free of moha-kashaya you shall be able to acquire gyana free of raga-dwesha for sure.

Commentary : O Jiva ! Give up the moha opposite of moha free own pure soul substance by contemplating upon the moha free own pure soul. The moha or the objects causing moha result in generation of anger etc. passions which are destroyer of the paramatma form own knowing blissful nature. This only leads to worldly existence,  hence with the elimination of moha-kashaya only you shall be able to acquire pure knowledge free of ragas etc. Elsewhere also it is told-” One should give up that object by mind-speech-body which results in passions form fire; and accept such objects which result in cooling down of passions.”

In essence, all objects of sensual pleasures and company of mithyadrishti papi people results in generation of moha-kashaya in every possible way. This leads to burning of the fire of passions in the mind, which should be given up in every sense. Good company and auspicious materials cause subsidence of passions- extinguishes the fire of passions. Hence such company etc. should be adopted.

Now it is told that those gyanis alone are supremely blissful, who are immersed in their own pure soul being free of passions by knowing the desirable-undesirable  substances and remaining in supremely peaceful attitude :

Gatha 43-166: Those veetrag jivas who  have experienced own self and have the direct knowledge, become stationary in peaceful attitude, knowing the desirable own substance and undesirable ragas etc. form vibhavas  in the mind. Those jivas only are happy in this world who are interested in the own  pure soul nature.

Commentary: Although this soul is bonded with  karma bondage since eternal times from aspect of vyavahara naya, even then from aspect of pure nishchaya naya, he is free of all four types of bondages of prakriti (nature), Pradesh (quantity), Sthiti (duration) and anubhag (intensity). Although from aspect of ashuddha nishchaya naya, he is enjoyer of the fruits of shubha-ashubha  karmas earned by him, even then from aspect of shuddha dravyarthika naya, he is enjoyer of the veetrag supreme bliss form nectar generated with the spirit of own pure soul substance. Although from aspect of vyavahara naya, he is eligible for Moksha after destruction of karmas,  even then from aspect of shuddha paarinamik param bhava grahak, shuddha dravyarthika naya he is always liberated. Although from aspect of vyavahara naya, he has mati etc. senses based kshayopashamik knowledge and vision based upon chakshu (eyes) etc., even then from aspect of nishchaya naya, he is of the nature of totally pure keval gyan and keval darshan. Although from aspect of vyavahara naya, this jiva is equivalent to the size of the body acquired by naam karma, even then from aspect of nishchaya naya, he has innumerable spatial elements equivalent to size of lokakash. Although from aspect of vyavahara naya, he is accompanied with the expansion-contraction of spatial elements, even then in siddha state, he is free of expansion-contraction having size equal to that of the last body. Although from aspect of paryayarthika naya, he has nature of generation-destruction-permanence , even then from aspect of dravyarthika naya, he is permanent knower like a carving in stone, with singular indivisible nature.

In this manner knowing the own pure soul substance properly first, then knowing the pudgala etc. other dravyas which are opposite to the nature of soul, i.e. realizing self and others properly and later discarding Mithytva ragas etc. vikalpas , those immersed within the veetrag conscious blissful singular natured  own pure soul substance alone are blessed. Similar statement is made by Acharya Pujyapad swamy in the context of characteristics of supreme soul substance,” This soul has been in bondage from aspect of vyavahara naya since eternal times and he is enjoyer of the fruits of his karmas; he is enjoyer of the state of Moksha with the destruction of those karmas, he is knower, seer, equivalent to the size of the body, in worldly state he has nature of expansion-contraction of spatial elements, has nature of generation-destruction-permanence, has nature of guna-paryaya . In this way by knowing soul only the objective is achieved, there is no other means.   

Next, invocation is offered to the Sanyami engaged in supremely peaceful bhavas, by means of condemnation in next three gathas:

Gatha 44-167: The sadhu who is engaged in equanimity of the form of renunciation of raga-dwesha , he has only two flaws. Firstly he destroys his karma bondage. Secondly he makes the people of the world to go mad.

Commentary: ( Here the term equanimity implies soul without ragas from aspect of undifferentiated naya. Therefore the one engaged in equanimity manifests in the form of  veetrag conscious blissful singular natured own soul , who has only two flaws.) Here the praise is  offered by means of  criticism. In Prakrit language the term Bandhu is used for Gyanavarana karma bondage as well as brother. Since murder of Bandhu is declared as condemnable, hence the first flaw is that of Bandhu-murder. The second fault is that whoever listens to their preachment, discards his clothes and becomes clothes-jewelry and becomes naked Digamber. People call the one becoming naked discarding clothes to be mad. Both of them are flaws in worldly behavior and these words have such meaning. However there is no flaw in second meaning, instead it is invocation. Since karma bondage is worth destroying  and the one having equanimity becomes a naked Digamber, and makes others Digamber also. So ignorant people criticize. In reality it is not a flaw but a quality. In the knowledge of ignorant people the gyani people are mad and in the knowledge of the gyanis, the worldly people are mad. This is so since gyanis are opposed to the worldly stay and the world is opponent of gyanis.

 Further some more condemnation-invocation of the Munis having equanimity is carried out:

Gatha 45-168: The one who indulges in equanimity, that Muni has another flaw. Since he is subordinate to someone else then he releases enemies subordinate to him.

Commentary: The Muni who discards all desires of possessions and contemplates of Paramatma of the form of supremely  peaceful own soul, knows the king and the pauper to be same, he really does not have any flaw and he is always praiseworthy. However here by means of usage of words, the invocation has been offered by means of condemnation. That is as follows- The word enemies implies Gyanavarana etc. karmas whom he gives up and becomes subordinate of others which implies Paramatma. Here really there is no criticism but praise only. In worldly practices if someone releases his enemies and becomes subordinate to others then he is subject of criticism. (But here he has released the karmas and has become subordinate to Paramatma form self) Hence this is praise in the form of criticism. This is apt use of Metaphor.

The invocation-condemnation continues further :

Gatha 46-169: The ascetic Muniraj has some more flaws. Being Vikal he climbs the peak of the lok.

Commentary: The term Vikal has two meanings. The first meaning implies that getting to be corrupted in intelligence the ascetic climbs to the top of the lok. The second meaning is that becoming free of the body he gets stationed at the top of the universe. Thus the first meaning is criticism while second meaning is invocation since infinite Siddhas who are there have left their body behind and reached the peak of universe in Moksha.

Now one additional Doha is told here:

Doha 1-4: When it is night for the worldly people the supreme ascetic keeps awake. When the worldly people are awake, at that time the yogi sleeps in Yog-Nidra (Samadhi) believing it to be night.

Commentary:  Those jivas who are devoid of the veetrag supremely blissful naturally pure soul state, they are covered with darkness of Mithyatva-ragas etc. To them the supremely blissful state appears like night. How are these worldly people? They are devoid of knowledge of self, are ignorant and are estranged with their own nature, who are not awake and are sleeping in unconscious form. In such a night that supreme yogi, removing the darkness of Mithyatva-ragas etc. form web of vikalpas, by means of the illumination of veetrag nirvikalpa knowledge of own experience form jewel form lamp, keeps awake remaining alert towards his own nature. All the remaining ignorant people of different types, devoid of the knowledge of pure soul, engaged in the manifestations of the form of auspicious-inauspicious activities of mind-speech -body, estranged from the spirit of supreme soul substance, are alert in the ignorance of sensual pleasures-passions keeping awake. Considering that state to be  vibhava paryaya, the great Muni do not remain alert towards it and therefore he appears to be sleeping in worldly state. The one who is totally ignorant of the delusion of sensual pleasures-passions other than the nature of the soul, considering that delusion to be like night they do not even recall it. Remaining stationary in the three guptis of mind-speech-body they remain immersed in the yog-nidra of the form of Veetrag nirvikalpa supreme samadhi. The essence is that for the dhyani munis nature of soul only is of interest, the affairs are not of interest. The worldly deluded Mithyadrishti people do not know the nature of soul and are engaged in different nuisances. To forget the interest towards different affairs is the real objective and remaining alert in extraneous subjects is the folly.

Continued…….