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…..