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…..