Paramatma Prakash - 29

 

Now, ignorants differentiate between the jivas residing in the three loks ; but gyani knows them all to  be one from the aspect of capability of omniscience, similar to the gold-ness of gold purified in sixteen cycles. There is nothing less or more with respect to Jiva-ness, although there is difference between the bodies on account of fruition of karmas but from aspect of dravya, all are same. Just as there is difference in gold with respect to cycles of purification, in the same way there is difference observed in conjunction with other substances; even so with respect to gold-ness all are the same:

Gatha 96- 219: Fools only differentiate between the jivas residing in the three worlds. The gyani jivas know all the jivas to be identical having keval gyan.

Commentary: From aspect of Vyavahara naya if we wrap gold purified in sixteen cycles into different cloths then there is difference with respect to cloths used but there is no difference with respect to gold-ness. In the same way, for the jivas residing in the three loks, there is difference between them with respect to bodies in the context of vyvahara naya; however there is no difference between them with respect to jiva-ness. Fools only believe them to be different on observing different bodies. The veetrag gyani with own experience believes all jivas to be same with respect to jiva-ness. All jivas have the capability of keval gyan without any difference.

Further from aspect of pure Sangrah naya with characteristics of keval gyan etc., all jivas are identical:

Gatha 97-220: All the jivas are knowledge form without birth or death. All of them are same with respect to number of Pradesh (spatial elements) as well as qualities of keval gyan etc.

Commentary: Although from aspect of vyavahara naya, the keval gyan having capability of illuminating lok-alok is obscured due to kevalgyanavarana karma; even so from aspect of shuddha nishchaya naya, the keval gyan knowing own pure soul substance, is the nature of each of the jivas, without having  keval gyanavarana. Although from aspect of vyavahara naya, all worldly jivas are accompanied with birth and death, even then from aspect of nishchaya naya they are veetrag own blissful, singular having pleasure beyond senses who do not have a beginning or an end; further they are without the fruition of karmas causing birth or death which are opposite to the nature of pure soul. Although in worldly state, from the aspect of vyavahara naya, they are equivalent to the size of the body having expansion-contraction of pradeshas (spatial elements), and in liberated state they are equivalent to slightly less than the size of the last body, even then from aspect of nishchaya naya, they are having size equivalent to innumerable elements of lokakash and without expansion or contraction they remain the same with respect to pradeshas. Although from aspect of vyavahara naya, in the worldly state, the unlimited infinite  pleasure etc. qualities of the jivas are obscured by the karmas, even then from aspect of nishchaya naya, all jivas are identical in qualities without karmas.

Such a pure nature of soul is cherishable and worthy objective of dhyan.

Now the gyan darshan nature of jivas is described:

Gatha 98-221: The characteristics of jivas has been described as gyan-darshan by Jinendra Deva. Hence do not differentiate between the jivas, if  your mind has been illuminated  by the knowledge of the form of sun. In other words, O disciple know all of them as same.

Commentary: Although from aspect of vyavahara naya, in the worldly state, mati gyan (sensory knowledge) and chakshu ( eyes) etc. darshan are described as characteristics of jiva, even then from aspect of nishchaya naya, keval darshan – keval gyan only have been described as characteristics by Jinendra deva. Therefore even though there is difference in size of bodies  from aspect of vyavahara naya, with respect to own characteristics of keval gyan-darshan all are same; nobody is smaller or bigger. If in your mind the veetrag knowledge of own experience form sun has been lit and in the absence of sleep of the form of moha, the morning of soul search has occurred, then you should see them all alike. Just as all  gold coins of purity of sixteen cycles are   equally pure, even then out of gold coins if one coin is taken , still all the coins are not picked up. It is so because all of them have different spatial elements. In the same way although all jivas are identical from aspect of gyan-darshan characteristics, even then by picking up one jiva, all the jivas are not picked up since their spatial elements are different. This establishes that although from gyan-darshan aspect all jivas are the same, even then their Pradesh are different. This is the  essence.

Now it is told that all jivas belong to same Jati (class) as far as Jati (class) is concerned but their dravya (numbers) are infinite:

 Gatha 99-222: Those who do not differentiate between the jivas of the world , O Yogi! They know the form of their pure soul, there is no doubt about it.

Commentary: Although the jivas are similar in nature as far as numbers are concerned, even then all are separate  from aspect of Pradesh ( spatial elements). Just as all trees are same as far as class of trees is concerned, even then all trees are separate. Similarly all mountains are same in class of mountains, still they are all different. All jewels are same in the category of jewels but all jewels are different. All pots are same in the group of pots but each pot is different. Men are all  same in the class of men but individually all are different. In the same way all jivas are the same in the class of Jivas, but each jiva is different since each occupies separate Pradesh.

At this point some follower of other philosophy enquires that just as one moon is observed separately  in several pots filled with water; in the same way one jiva is appearing in several bodies separately. That is clarified by Shri Guru- In the case of several pots of water, on account of moon light falling on them separately, the pudgalas of the class of water only have manifested into the form of moon. However the moon in the sky is one only and it has not become several.

It is explained by example- Just as the face of a person name Devadatta is reflected in several mirrors in a house of glass. There several pudgalas of the form of mirror have manifested into the shape of the face of Devadatta. But the face of Devadatta has not manifested in several forms, the face is one only. If by chance the face of Devadatta manifests in several forms then the faces reflected  in the mirrors should become conscious. But they are not conscious and remain insentient only. In the same way one moon does not manifest into several forms. The pudgala of water form manifest into the shape of moon. Thus it establishes that those who say that one Bramha is seen into the form of several is incorrect. Jivas are separate only.

Further it is told that all jivas are different the from aspect of dravya , but the class is one, and they are same from aspect of qualities ; such belief is the cause of salvation:

Gatha 100-223: Discarding raga-dwesha both, those who witness all the jivas as same; those Sadhus, remaining in equanimity they  attain salvation quite soon.

Commentary:  Discarding raga-dwesha, opposite to the spirit of veetrag blissful singular own pure soul dravya, those great people who treat all jivas as the same from aspect of keval gyan-darshan, remaining in equanimity they attain Shivapur (Moksha) soon. The characteristics of equanimity are knowing each of life, death, profit, loss, happiness, unhappiness to be the same. Those infinite people who attained Siddhahood and those who shall attain it in future, it is all due to the effect of equanimity. Equanimity leads to Moksha. How is that Moksha sthan (abode) ? Which is quite wonderful, unimaginable abode of keval gyan etc. infinite qualities.  

Knowing this narration, one should give up raga-dwesha and experience  the pure soul of the form of equanimity at all times. This is the message of this book.

Next it is told that in all jivas the common characteristics are keval gyan and keval darshan without which a jiva does not exist. These qualities are found in all jivas in the form of capability:

Gatha 101-224: O Jiva ! The gyani who knows the own characteristics of jivas as gyan and darshan ; will that gyani accept the differentiation of jivas from aspect of bodies? He cannot.

Commentary: Those who know own characteristics to be of the form of keval gyan- keval darshan capable of knowing all the three loks and all the dravya-guna-paryayas pertaining to all the three kaals in single samaya, he alone attains siddha state. The gyani who knows these own characteristics properly , he cannot accept differences in jivas from aspect of bodies. The veetrag gyani of own experience can never  accept differences in jivas from the differences in their bodies which have resulted on fruition of gyanavarana etc. karmas accrued by jiva by indulgence in pleasures of body, without having spirit of pure soul opposite to such taste. So what if bodies are different? Qualities are the same. The jivas are same from aspect of class.

Some Bramha Advait Vedant followers do not accept jivas to be several and believe only single jiva to exist. This concept is unreal. By accepting only one jiva as per their belief, big flaw is observed. It is in this way that by the birth, death, happiness, unhappiness etc.  of single jiva, all jivas should experience birth, death, happiness, unhappiness etc. since in their belief the substance is one only. But such is not the observation. Hence believing only one substance to exist is false, know this.

Also it is told that the one who differentiates between the jivas by their bodies in respect of nishchaya naya , he does not know the characteristics of jivas as darshan-gyan-charitra : 

Gatha 102-225: The one who differentiates between the jivas by their bodies, he does not know the characteritics of jivas as darshan-gyan-charitra i.e. he does not have the understanding of the qualities of jiva.

Commentary: The root cause of attachment to the body is prestige-pooja and benefit form art-dhyan  and raudra-dhyan which are perverse and opposite to the dhyan  of own pure soul, lacking which the jiva accrues shubha-ashubha karmas fructifying in different types of bodies. Therefore jiva believes differences in jivas by their bodies since he is unaware of darshan-gyan etc., qualities. Although upon fruition of pap karmas birth in hell, upon fruition of punya karmas bodies of devas, with mixed shubha-ashubha karmas human body and with deception bodies of animals are acquired. Thus the activities of jivas are seen in the attainment of the bodies ; but with respect to characteristics of gyan-darshan all are the same. No jiva is without characteristics of upayoga. Hence gyanis know them all to be same.

From aspect of nishchaya naya, the darshan-gyan-charitra are the characteristics of jivas, knowin this one should not have attachment-aversion upon seeing the different bodies of Brahman, Kshatriya, Vaishya, Shudra, Chandal etc. The essence is that one should have friendly relationship with all the  jivas.

Now it is told that the bodies of the form of Sookshma (small) and Badar (large) are attained by jivas on account of fruition of karmas. Sookshma- Badar , sthavar (stationary)- Jangam (mobile) are all divisions of the bodies; jiva is conscious form only and beyond all these differences:

Gatha 103-226: Sookshma , Badar bodies and the child, young,  old states are generated on account of karmas. Jiva in all the states and all the times is the same size i.e. innumerable Pradesh (spatial elements).

Commentary: The bodies of the jivas and their states in the  form of child-young-old are attained due to fruition of karmas. The root cause of the bondage of karmas are the corrupted dhyan of the form of desires to enjoy the pleasures of the five senses  which are of the nature  of seen, heard or enjoyed earlier; these shubha-ashubha karmas are opposite to the spirit of pure soul and with their fruition the attainments of bodies in four types of births occur and the child-old etc. states happen. All these states are generated due to karmas and do not belong to jiva. O ignorant jiva! Know this thing definitely. All these jivas are infinite in respect of dravya (numbers) , in respect of area each jiva is equivalent to the size of his body accrued from aspect of vyavahara naya, even so from aspect of nishchaya naya it is equal to lokakash size having innumerable Pradesh. In all the loks and in all  the kaals, the forms of jivas is like this only.

Understanding the  difference of Badar-sookshma is on account of karmas, do not accept them as differences of jivas. All the jivas are same from aspect of pure gyan-darshan. None of the jivas is without gyan-darshan, know  this.

Continued…..

Paramatma Prakash - 28

 

Further, recruitment  of disciples, collection of books etc., these subjects make the Agyani happy ; the Gyani knowing them as cause for bondage does not have attachment towards them and is shameful in their collection.

Gatha 88-211: The foolish Agyani is happy in recruiting male-female disciples and collecting books etc., there is no doubt about it. The Gyani feels shameful with these external objects since he knows them to be cause for bondages.

Commentary: Without having belief in the nature of own pure soul of the form of Samyakdarshan, Samyak gyan and Samyak charitra , without knowing by means of differentiating knowledge and without experiencing by means of veetrag charitra , the foolish soul believes  ordination in the order of Jina which are cause for punya bondage,  charity etc. good conduct and books etc. form tools to be means for salvation. The Gyani people believe them to be cause for punya bondage in reality and means for salvation customarily. Although from aspect of vyavahara naya, he knows the external paraphernalia to be means for dharma, even then from aspect of nishchaya naya, he knows that they are not means for salvation.

Kamandal ( water vessel for Munis) , Picchi ( peacock feathered broom), books etc. tools and group of disciples cause Moha within the Munis and make them go astray:

Gatha 89-212: Picchi, Kamandal, books and Muni- shravak form disciples, Arjika- Shravika form female disciples – their groups are cause for generation of Moha within the Munis leading them astray on false path.

Commentary: Just as someone, out of fear of indigestion gives up tasty food and fasts, later consumes a tasty medicine to treat indigestion  and in the process consumes more than required resulting in indigestion with the medicine itself. In the same way some Agyani Dravyalingi Muni renunciates his obedient faithful wife out of the fear of Moha and accepts ordination in the order of Jina  and becomes ascetic to remove Moha and later becomes attached to his tools like books etc.; this is same as developing indigestion with medicine. If medicine is taken in right quantity then disease can be cured. But if medicine is taken in excess then that itself causes indigestion and disease is increased. Know this for sure.

This establishes that those who are holder of supreme detached Samyam (restraint)  i.e. Nirvikalpa supreme Samadhi form supreme shuddhopayoga with three guptis form samyam, for them all the possessions are suitable for discarding other than  the experience of the pure soul. The shuddhopayogi munis do not have any possessions. Those who do not have supreme detached Samyam  but have Vyavahara samyam, for them for protection of bhava samyam, on account of weak structured body lacking super strength, they accept food water for protection of the body which is a means for tapa. On account of accepting food and water they also have to pass urine- stool hence they require to keeps tools for purification like kamandal, picchi, etc. but they do not have attachment towards them. They are accepted only to serve their purpose in the initial stage.

Same is stated elsewhere,” One who has given up Moha towards   beautiful woman, objects etc., for such great munis, how can  the tools of Samyam like books, picchi, kamandal  generate Moha unnecessarily ? Can never. Just as some wise person tries to cure indigestion by taking medicine then would he take more than what is required? No, he shall take it in the required quantity.”

Next it is told that the one who accepting ordination in the order of Jina tonsured his head but did not give up the possessions altogether, he deprived his own soul only.

Gatha 90-213: Someone who accepted the attire of Jinvar and tonsured the hair on  his head by means of ashes but still did not give up all the possessions; he cheated his own soul only.

Commentary: Without using the sharp weapon of the form of spirit of Paramatma, manifested by the experience of Veetrag nirvikalpa own blissful singular indivisible self, for tonsuring the mind of various desires of internal and external possessions, if some one tonsures the head by accepting ordination  in the order of Jina, then by not discarding all the possessions, he  has cheated his own soul only.

Understanding this principle, adopting  the  Veetrag supreme blissful form generated with the spirit of own pure soul, one should discard all the desires of possessions seen, heard and experienced by mind, speech and body in the form of done, getting done or seconding others in the deed in all the three worlds and all the three times. These possessions are opposing to the experience of pure soul.

Further it is told that the one who after accepting the order of Jina of the form of renunciation of all possessions and then repossesses them, then it is equivalent to vomiting and then swallowing :

Gatha 91-214: Those Munis who, after accepting Jina Ling ( ordination in the order of jina) and then accept desired possessions, O Jiva! They swallow the vomit again  after vomiting.

Commentary: Possessions are of three kinds from the aspect of householder – conscious possessions sons, wife etc., insentient possessions ornaments etc., mixed possessions son, wife etc. with ornaments. From the aspect of Sadhu- conscious possessions disciples etc., insentient possessions picchi, kamandal, books etc., mixed possessions disciples with picchi, kamandal and books etc. From the aspect of bhavas of the sadhu, the conscious possessions are Mithyatva- ragas etc., non conscious possessions are dravya karma- no karma and mixed possessions are combination of dravya karmas and bhava karmas. From the aspect of person engaged in dhyan following  veetrag three guptis, the conscious possessions are of the form of Siddha Parameshthi, insentient possessions are five types of dravyas of the form of Pudgala etc. and mixed possessions are of the form of worldly jivas manifested in the form of Gunasthana, Marganasthana, Jiva samas etc forms. Thus accepting jina ling of the form devoid of internal and external possessions, those ignorants who accept desired possessions  opposing the experience of pure souls ; they are eligible to be criticized similar to those who swallow the vomit.

Same thing is stated elsewhere, “ Those jivas who after renouncing their mother, father, son, friend, wife etc., engage in moha towards others’ house and son etc. , i.e. after discarding their own family they engage in raga  towards disciples and their branches, they after swimming across the ocean with their arms, they drown in the pit caused by the hoof of the cows. How is that ocean? Wherein the aquatic animals are present, such vast ocean he crosses by means of strength of arms. Still he drowns in the pit caused by the hoof of the cow.  This is a big wonder. When someone has given up the relationship with own house then what is the purpose in having attachment towards other alien sons? Should not have.

Next it is told that those who give up meditation of the soul for the purpose of prestige, reputation and benefit of other objects, they burn the Deva and Devalaya (temple) to get an iron nail.

Gatha 92-215: Those who give up dhyan of Paramatma for the sake of some benefit or reputation, those Munis, for getting one iron nail i.e. for the benefit of sensory pleasure useless like the nail, they burn the Atma Deva and the body form Devasthan (temple) suitable for following order of Munis, with the fire of rebirths.

Commentary: When giving up spirit of pure soul for the sake of reputation, pooja and benefits they engage in bhavas of agyan then the gyanavaraniya etc. karmas are bonded. At that time the gyanavarana etc. karmas cause obscuration of the knowledge etc. qualities. The keval gyan is obscured by the keval gyanavarana karma. Due to fruition of Moha the infinite pleasure, due to fruition  of Veerantaraya the infinite power and with the fruition of Keval darshanavarana karma the keval darshan is obscured. In this manner the infinite-four qualities are obscured. Without the benefit of infinite-four qualities he cannot attain Param-Audarik sharir ( body without metals) without which he cannot attain Moksha since Param-audarik sharir is a requirement for Moksha in same birth. Therefore if someone contemplates of the pure soul with equanimity then he can attain heaven and later taking birth in  Videh Kshetra as human, he can attain Moksha.

Similar thing is stated in other scriptures,” Everyone attains heaven due to Tapa, but those who attain heaven on account of dhyan, they achieve indestructible pleasures in other birth. It means that those who return from heaven as human and attain Moksha, for them only the heaven was worthwhile, and those who wander the world in spite of attaining heaven as a result of bare tapa, for them attaining heaven was of no use.”

Further it is told that those who consider themselves to be great on account of internal-external possessions, they do not know the reality:

Gatha 93-216: The Muni who considers himself to be superior monk on account of possessions i.e. believes possessions only to be means of prestige, then definitely that person does not know the reality; so says Jineshwara Deva.

Commentary: Without realizing the pure Paramatma, if some one considers himself to be superior monk on account of possessions of the form of conscious, insentient and mixed types as described earlier, who considers himself to be well read on account of his knowledge of the scriptures, he is ignorant of the reality i.e. he does not know his own soul of the form of Veetrag supreme blissful form nature. Know this for sure. 

Now the disciple enquires that the one who considers himself to be superior monk due to scriptures, why does he not know the reality ? Acharya provides the answer:

Gatha 94-217: O Jiva! For those who understand reality, no jiva is small or big. All jivas are of the form of supreme Bramha. From  the aspect of Nishchaya naya, the Samyakdrishti knows them to be all alike.

Commentary: The one who does not know the reality, he believes the superiority to be on account of possessions and inferiority due to lack of them; this is the mistake. Although superiority-inferiority is observed in all jivas on account of karmas, even then from aspect of shuddha naya all are same. Bramha i.e. Siddha Parameshthi observes all and knows them to be all same by means of keval gyan. In the same way Samyakdrishti also observes all jivas to be in pure form  from aspect of nishchaya naya.

In this way  in the major segment of 41 dohas, the third internal segment of 8 dohas describing renunciation of possessions is completed.

In the next 13 dohas, it is told that from aspect of shuddha nishchaya naya, all jivas are the same in respect of qualities of keval gyan etc., hence there is no difference like the gold purified in sixteen cycles and all jivas are the same:

Gatha 95-218: The Muni who is a worshiper of jewel trio, knows his characteristics to be such that, in whichever body form the jiva exists, that Gyani does not differentiate between the jivas. It means  that while he may differentiate between them to be small or big with respect of bodies but from aspect of knowledge he observes them to be all the same.

Commentary: O Prabhakar Bhatt! Know this to be characteristics of Veetrag gyani of own experience form Paramatma of the form of Nishchaya jewel trio or his worshippers, that in whichever body the jiva resides on account of karmas, from aspect of Nishchaya he is pure knowledge form only. Just as in gold there are differences of cycles of purity, there is no such difference in jivas. All jivas are the same with respect to Keval gyan etc. qualities.

Listening to this Prabhakar Bhatt enquired,” O Bhagwan! If there is no difference between the Jivas in respect of bodies  and all  are the same;  then why fault the Vedantis who believe only one soul?” Then Shri Guru responds that from aspect of pure Sangrah Naya , the army is said to be one, but army constitutes of several. Even then it is said that army came and went ; in the same way there is no difference between the Jivas in respect of community , all belong to same community. However from aspect of Vyavahara naya, each jiva is different in respect of identity. Infinite jivas are there, they are not one. Just as forest is one but trees are several, in the same way the jivas are same with respect to community but dravyas are different. Just as army is one, but the elephants, horses, chariots, soldiers are different ; in the same way  it should be understood with respect to Jivas.

Continued……

Paramatma Prakash - 27

 

Now it is told that the one who indulges in raga-dwesha while  undergoing fruition of karmas, he accrues bondage of karmas:

Gatha 79-202: The Jiva, who manifests into the forms of good or bad manifestations while enduring the fruition of karmas out of Moha, he accrues bondage of karmas only.

Commentary: Opposite to the experience of pure soul of the nature of Veetrag supreme blissful, the impure ragas etc. form vibhavas result in accrual of shubha-ashubha karmas and   the ignorant jiva who indulges in bhavas of the form of happiness or unhappiness due to moha, while undergoing their fruition, he accrues bondage of new karmas. The essence is that the one who deviating  from his own nature  indulges in raga-dwesha with the karmas under fruition, he accrues bondage of karmas.

Coversely, the one who does not indulge in raga-dwesha with the karmas under fruition, he does not accrue bondage of karmas.

Gatha 80-203: In spite of undergoing the fruition of karmas bonded earlier, the jiva who does not manifest into the form of raga-dwesha, he does not accrue bondage of karmas and the previously bonded karmas also get destroyed.

Commentary: The shubha-ashubha karmas which were accrued due to lack of knowledge of own pure soul  and in spite of undergoing their fruition, the jiva who does not manifest into the forms of raga-dwesha, being engrossed in the spirit of veetrag ever blissful supreme natured form own pure soul, resulting in generation of nectar of happiness beyond senses, satiated with which who does not manifest into raga-dwesha form; that jiva does not bond with gyanavarna etc, karmas again. With the elimination of new bondage, the previous karmas get destroyed. This manifestation of Nirjara along with Samvar is  the root cause  for Moksha.

Listening to this Prabhakar Bhatt enquired, “ O Prabhu! In spite of undergoing  fruition of karmas he does not bond due to Gyan;” This is told by Samkhyas etc also. Then  why do you find fault with them? That is clarified by Shri Guru- We state with respect to Gyani  jivas  who are enriched with knowledge of the soul so that in spite of undergoing fruition of karmas they do not express raga-dwesha bhavas due to influence of gyana, hence they do not accrue now bondage. On the other hand the Mithyadrishti jivas are without knowledge and while undergoing fruition of previously accrued karmas they indulge in raga-dwesha hence the surely accrue new bondage. Samkhya does not say like this. They state without presence of veetrag charitra. Hence they are faulted. This is the summary.

Next it is told that till such time that he is engaged  in attachment with even a Paramanu and its possession,  he does not get rid of karmas :

Gatha 81-204: So long as the jiva does not discard even an iota of raga from his mind of this world, till then in spite of knowing the word own pure soul substance, he does not attain salvation.

Commentary: The one who is without the spirit of veetrag ever blissful singular pure soul  and desires for subjects of five senses with even an iota of raga in the mind; even though he knows the word soul from the scriptures , without the spirit of veetrag conduct he cannot attain Moksha.

Further it is told that if someone is devoid of the spirit of nirvikalpa soul, then in spite of studying the scriptures and practicing tapa, he does not know the reality:

Gatha 82-205: One may be knowing the scriptures and practicing tapa, but  if he does not know the Paramatma described earlier and he does not experience it properly, till then he does not attain salvation.

Commentary: Although from aspect of Vyavahara naya, the soul is known from scriptures, even  then from aspect of Nishchaya naya, soul can be known only through Veetrag knowledge of own experience. Even though the external tapa is practiced by means of twelve ways like fasting etc., even then from aspect of Nishchaya naya soul can be attained by means of Veetrag Nirvikalpa conduct only. The characteristics of veetrag conduct  is identified by its stay within pure soul  and without that veetrag conduct, in spite of knowing scriptures and practicing external tapa, one cannot realize the soul. So long as the manifestation is not of the form of own pure soul substance, till then he cannot be liberated from the karmas. Know this for sure that so long as one does not know the supreme substance, does not have faith in it and does not experience it , till then he does not get rid of bondages. This establishes that means for getting rid of bondage of karmas is knowledge of the soul only. The scriptures are also learnt for knowledge of the soul only. Just as lamp is used  to view the object for picking up the object and then lamp is discarded; in the same way the pure soul substance is known by means of the scriptures dealing with pure soul substance and then pure soul substance can be experienced and the thoughts of scriptures can be discarded. The scriptures are like the lamp while the soul substance  is like a jewel.

Further it is told that the one who does not give up the vikalpas in spite of learning the scriptures and does not believe in true pure soul and does not contemplate of the pure soul deva residing within the body form temple, he is foolish:

Gatha 83-206: The Jiva who, in spite of reading scriptures, does not shed the vikalpas, he is foolish. The one who does not eliminate the vikalpas, he, in spite of staying within the body, does not believe in pure Paramatma.

Commentary: The benefit of practicing scriptures is elimination of ragas etc. form vikalpas and contemplation of own pure soul. Hence knowing this fact, one should meditate of the own nature becoming stationary in supreme samadhi following three guptis relentlessly. However till the three guptis are not there and supreme Samadhi is not attained, till then to suppress sensual subjects and passions and strengthen the spirit of pure soul, one can preach dharma to other jivas. There too one should address own jiva under the guise of preaching other jivas. Thus he preached himself while sermonizing others. The path which he advises others not to follow, how can he himself traverse  on it? Hence the preachment is mainly for self. The message to other jivas is that this thing does not appear proper in my mind hence to others also it would appear improper, hence you also think about it in your minds.

Also it is told that in spite of studying the scriptures for knowledge, if one does not have knowledge of the soul then he is foolish:

Gatha 84-207: In this lok, in reality, the scriptures are studied for acquiring knowledge. However in spite of studying scriptures if one has not gained the supreme knowledge then is he not a fool? He is foolish only, no doubt about it.

Commentary: In this world, although from the aspect of worldly practices, the author of new poetry  called Poet, commentator of ancient literature called Gamak, one who cannot be defeated in  debate  and speaker of scriptures pleasant to the audience; these are the characteristics of scriptures generated knowledge. However from aspect of Nishchaya naya, knowledge of the form of veetrag own experience only has been praised in scriptures of spirituality. Hence without knowledge of own experience, those having knowledge of scriptures are foolish only. Further those knowing even the small and short scriptures  which generated knowledge of supreme soul and contemplate of the Veetrag knowledge of own experience , they attain salvation. Same statement has been made everywhere in scriptures that, ‘ those who overcome the enemy of Moha with detachment, they attain salvation even by reading few scriptures. Whereas without detachment, in spite of reading all scriptures they do not get liberated- know this for sure.’

But this statement is made from certain aspect. With this excuse one should not give up practice of studying scriptures and those who are readers of specialized scriptures should not be faulted. “ The one who is counting letters of scriptures and does not concentrate on the soul, he should be considered as one who has collected a big mound of husk without grain and hence he is useless.” – In this way by listening to the Abstract alone one should not criticize those knowledgeable of special scriptures. Further those who are well  read should not criticize those having less knowledge. This is so since by finding faults with others, only raga-dwesha gets generated which leads to destruction of knowledge and tapa. Know this for sure.

Now it is told that for jivas without knowledge of veetrag own experience , in spite of making pilgrimages, Moksha cannot be attained:

Gatha 85-208: Fools travelling to all Teerths (pilgrimages) do not attain salvation. O Jiva! Those devoid of knowledge are not Munis but worldly people. Munis are those only who becoming free of webs of viklapas get engrossed in own nature. They only attain salvation.

Commentary:  Arihant Veetrag omniscient is definitely the supreme Teerth  without any parallel. What is the form of this Teerth? Where water is of the form of Veetrag supreme bliss generated with the spirit of flawless Paramatma. Where the sandalwood etc. trees are of the form of knowledge-vision etc. qualities. Decorated with the divine sound , pleasant to the ears of Devendra, Chakravarty, Ganadhar etc. bhavya jivas form  pilgrims, further ornamented with the swans and birds of the form of different Munis, are the Arihants omniscient Veetrag deva.   They alone are the supreme Teerth for going across this world. For the great munis immersed in supreme Samadhi, they are the only Teerth.

From the aspect of supreme Nishchaya naya, the contemplation of own pure soul nature is the teerth for the jivas engaged in Veetrag nirvikalpa samadhi since this is the means for the transit across the world. There is no other Teerth comparable to this. From aspect of Vyavahara naya, the places of attainment of Nirvana like Kailash, Sammedshikhar etc. which are cause for bondage of shubha karmas, are also called Vyvahara Teerth only since they are reminder of the qualities of Teerthankar etc. supreme devas. The one who goes around all the pilgrimages and does not have belief, knowledge and conduct of the own Teerth , is an Agyani. He cannot attain Moksha by travelling to Teerths.

Next a very  important different between the gyani and agyani Munis is highlighted:

Gatha 86-209: There is a very big difference between the Samyakdrishti Bhavalingi and Mithydrishti Dravyalingi Munis. The gyani munis discard their bodies knowing them to be different from the jiva, i.e. they do not have attachment towards own bodies itself then where is the question of sons, wife etc. These are visibly different but Dravyalingi muni has spirit of oneness with the ling (attire).

Commentary: Great munis having the knowledge of own experience of soul know the mind, speech and body- all the three to be different from self. They do not have attachment towards dravya karma, bhava karma and no karmas etc. Leave apart father, mother, son, wife etc., they know own body to be different from the nature of  own soul. They do not have any attachment towards other objects while ignorant souls believe the  others to be their  own. This is the difference between Gyani and Agyani. The one who believes others to be his own gets bonded while those who do not believe, get liberated. Know this for sure.

In this manner, in the major part of the middle of 41 dohas, the second intermediate part with 15 dohas describing Veetrag knowledge of experience predominantly gets completed.

Now the renunciation of possessions is described by means of 8 dohas:

Gatha 87-210: The difference between the Gyani and Agyani is just this that Agyani wishes to acquire the entire world under the pretext of dharma i.e. he wishes to enjoy all the pleasures of the world, wishes to enjoy pleasures of heaven due to undertaking tapa etc. form sufferings; on the other hand the gyani undertakes tapa etc. to destroy the karmas, he is not desirous of pleasures.

Commentary: The pure soul is of the form of veetrag ever blissful, singular, having taste of   indivisible pleasures; which is objective of worship. The interest in the same is Samyakdarshan. The knowledge of the same Paramatma different from all asravas of Mithyatva – ragas etc. is Samyak Gyan and application of mind in the same without wavering is Samyak Charitra. The fool does not have interest in pure soul of the form of Nishchaya jewel trio , nor does he know the soul and without experiencing the soul he wishes to enjoy all the pleasures of the world under the pretext of dharma. The Gyani is disinterested in all  the enjoyments; he has discarded even the existing enjoyments nor does he have wish to enjoy in future.

Continued…..

Paramatma Prakash - 26

 

 Now it is shown that shuddha bhava itself is the path to moksha:

Gatha 69-192: The path to salvation is shuddha bhava only.  How can a  Muni who gets deviated from that shuddha bhava attain salvation? He cannot.

Commentary: The shuddha bhava of the jiva which is devoid of  shubha-ashubha sankalpa-vikalpa itself is the path to salvation of the form of Nishchaya Jewel trio.The Muni who gets strayed  from the pure manifestation of the soul can never attain Moksha. The path to Moksha is one shuddha bhava only and the one desirous of Moksha should always indulge in that bhava only.

Next it is revealed that whichever country one goes or practices whichever tapa, even then without purity of mind, Moksha is not feasible:

Gatha 70-193: O Jiva! To whichever place you like, you go, do whatever you like; still so long as there is no purity in mind , till then Moksha cannot be attained in anyway.

Commentary: So long as the mind is colored i.e. absorbed in sensual subjects- passions of the form of praise, prestige, profit, corrupted dhyan in the form of desire of enjoyments experienced, seen or heard, which are enemies of the pure experience of the soul, till then O Jiva! Go to whichever country, visit different Teerths or conduct in whichever way you like; still there cannot be Moksha.

To summarize, with the corrupted dhyan of sex-anger etc., in spite of not having enjoyment  of those subjects, the Jiva  deviated from the spirit of pure soul, binds with karmas due to impure bhavas. Hence the mind should always be kept purified. Same thing is told elsewhere-“ With the desire of enjoyments of this Lok and other Lok, darkened by the passions, desirous of objects not present, extremely obsessive of present subjects, due to extreme delusion, in spite of not enjoying the enjoyments, Jiva suffers bondage of karmas due to impure bhavas.”

Now the three types of Upayogas Shubha, ashbha and shuddha are defined:

Gatha 71-194: Primarily the shubha manifestations lead to punya form Vyavahara dharma while ashubha manifestations result in adharma. With Shuddha manifestations devoid of these two, the karma bondage does not accrue.

Commentary: Just as Sapphire stone is pure transparent, if black flower is kept behind it, it appears black. If yellow flower is kept behind, it appears yellow, if nothing is kept then it remains transparent Sapphire. In the same way this soul manifests in shubha, ashubha and shuddha manifestations. With recourse to ashubha like Mithyatva and sensual pleasures- passions, he accrues pap bondage resulting in undergoing the sufferings of hell, Nigod etc. With shubha activities of charity, pooja etc and obeisance to five Parameshthis i.e. Arihant, Siddha, Acharya, Upadhyaya, Sadhu , he accrues Tirthankar etc. Naam karma and other punya karmas without desiring. Only with Shuddhopayoga with recourse to pure soul, he can attain Moksha having keval gyan etc. infinite qualities.

Out of the three Upyogas the most desirable is Shuddhopayoga and not others. Between the two shubha-ashubha, ashubha is discardable in every possible way being cause for hell nigod etc. The shubhopayoga is acceptable at beginning stage but not later.

In this way in this Maha adhikar with 41 dohas , 5 dohas are used here to define the importance of shuddhopayoga in the first part

Next fifteen dohas are narrated with the primacy of Veetragi having knowledge of own experience:

Gatha 72-195: Charity results in attainment of enjoyments primarily and Tapa results in getting state of Indra ; however Moksha state  devoid of birth and death is achieved through Gyan only.

Commentary: If someone without Samyaktva carries out four types of charities i.e. food, protection, medicine and books, then he attains enjoyments of Bhogbhumi in future. Whereas one with Samyaktva attain Moksha traditionally  as a result of the same charities. Although in initial stage he may get the assets of Devendra, Chakravarty etc. also, but nirvikalpa knowledge of own experience leads to Moksha only.

Here Prabhakar Bhatt enquired, “ O Bhagwan! If knowledge alone leads to Moksha then why Samkhyas are faulted for saying ‘ Knowledge is Moksha only’ ? Then Shri Guru replied- In Jina shasan (principles) Samyak gyan has been defined as Veetrag Nirvikalpa knowledge of own experience. In this Veetrag implied detached conduct and Samyak term incorporates Samyaktva also. Just as a mixture or dish has several items but the thing is called one only; in the same way the Veetrag nirviklapa Knowledge of own experience includes Samyak darshan-gyan-charitra all the three. In the philosophy of Samkhyas the adjective Veetrag is not applicable nor is Samyaktva and only knowledge is required. Hence it is Mithya gyan that’s why it is faulty.

The same is reiterated by faulting the opposite of it:

Gatha 73-196: Omniscient Veetrag Devas having qualities of infinite knowledge etc. and without eighteen types of flaws tell that Moksha is attained by means of Veetrag Nirvikalpa knowledge of own experience form Samyak Gyan. There is no doubt about it. Jivas without knowledge of own experience keep wandering in the world for a very long time.

Commentary: Although Veetrag knowledge of own experience incorporates Samyaktva etc. all three, even then primacy is for Samyak Gyna. This is so since in Shri Jina Vachan it is told that “ The one which is described is primary and others are secondary.” Know this.

Same thing is further strengthened by means of example:

Gatha 74- 197: O jiva ! Do not expect an agyani to attain Moksha i.e. one does not attain Moksha without Samyak Gyan. How is that Agyani? He is without Samyakgyan having corrupted mind , i.e. his mind has manifested with the spirit of praise, prestige, profit etc. rogue thoughts and knows in the heart that his corruption cannot be detected by any body; thinking this, he does not try to purify his heart by experience of veetrag ever blissful own self. Externally his conduct is deceitful like a heron, for the benefit of public consumption. He believes that with this conduct he shall be benefited and with waves of such vikalpas his mind is impure. Just as by churning water quite a lot, still the hand does not become oily because there is no oil in water.

Commentary: Just as there is no oil in water, there is no samyak gyan in external attire (conduct).  Even after practicing great tapa without Samyak Gyan, one cannot attain Moksha. This is so since the characteristics of Samyak Gyan is experience of the Veetrag pure soul which is the root of Moksha. That Samyak Gyan is not different from Samyak Darshan etc. All three are one and the same.

Further, the knowledge of the external objects different from the knowledge of the soul from aspect of Nishchaya naya does not serve the objective. With this intent in mind, it is now told:

Gatha 75-198: The knowledge of scriptures etc. outside without the knowledge of the soul does not serve any purpose since tapa without Veetrag knowledge of own experience soon becomes cause for misery for the jiva.

Commentary: The Samyak Gyan is  without Nidan Bandh ( bondage with desires) due to three kinds thorns (wishes) which result in flames of the fire of web of vikalpas of objectives of various sensual desires. The knowledge of external objects and scriptures  is of no use without knowledge of the own  soul. Listening to this the disciple enquired that you mentioned knowledge of soul without Nidan Bandh. What is Nidan Bandh? Its reply- The heart of Agyani jiva is corrupted by enjoyments of the senses seen, heard  and experienced. The desire for beauty, glamour, fortune, in the form of enjoyments of Vasudeva, Chakravarty state, the desire for enjoyments from practicing  charity, tapa, pooja etc. is Nidan Bandh which is a great thorn.

The knowledge of words, scriptures etc. without the knowledge of the soul and corrupted with Nidan bandh is not the means for Moksha. Since tapa without Veetrag knowledge of own experience is cause for misery only. Tapa devoid of knowledge may provide riches of the world but they are transitory. Hence it establishes that the tapa and knowledge of scriptures without knowledge of the soul leads primarily to the bondage of punya. That punya provides pleasures of the world which are transitory. Hence the tapa and sruta ( knowledge of scriptures) of agyanis is cause of bondage of punya, even then it is not cause for Moksha.

Further it is told that the knowledge which cause increase in Mithyatva and ragas etc. is not knowledge of the soul:

Gatha 76-199: O Jiva! It is not the knowledge of the Veetrag ever blissful indivisible supreme substance- soul itself which increases the attraction towards other substances. Afterall against the presence of the sun rays, how can darkness spread? Not possible.

Commentary: The knowledge, which results in desire of subjects of five senses which are enemies of the Veetrag supreme bliss with the spirit of  pure soul, is not knowledge of own soul, it is ignorance only. Where Veetrag bhava is present , there only Samyakgyan exists.

Same thing is elaborated by means of an example-  Just darkness does not appear presentable in front of the light of the sun, in the same way, desires of subjects of senses do not appear decent in knowledge of the soul. Know this for sure.

In spite of the knowledge of the scriptures if the distress is still present and ragas etc. which are opponent to blissful soul, cause increase in perturbation then what is the use of that knowledge? Knowledge is that which removes perturbation. It establishes that the knowledge of the external subjects is not worthwhile  since there is no  benefit of Moksha.

Next it is shown that for the Gyani people anything else is not worthy of respect other than own pure soul substance :

Gatha 77-200: For gyanis, other than the soul, anything else does not appear attractive, hence those who know the reality , their minds are not attracted towards the subjects of the senses.

Commentary: After discarding Mithyatva and ragas etc. the  minds of Gyanis are manifested in the form of real knowledge of the pure soul dravya. For those  gyanis, anything other than pure-knowledge form supreme natured Paramatma, does not appear attractive. Hence their minds are not drawn towards the sensual subjects. How are these subjects? They are enemies to the attainment of pure soul, cause of transmigration. In the enjoyments of subjects of the five senses, only ignorant people are attracted , but not Samyak drishti. How are the Samyak drishti? Who have identified the supreme soul substance engrossed in veetrag blissful indivisible pleasure. Hence it establishes that the gyani people are always detached towards the sensual subjects while those who are attracted towards them are agyanis.

Same thing is reiterated further:

Gatha 78-201: Gyanis minds are not attracted towards any subjects other than Keval Gyan etc. form infinite qualities form soul. Example if someone has acquired Chintamani jewel then what is the purpose of collecting glass pieces.

Commentary:  For the one who has found jewels, he does not have interest in glass pieces. In the same way, for those whose minds are engrossed in soul, they do not need any  other objects.

Continued……