Paramatma Prakash - 38

 

Further it is told that from aspect of nishchaya, Dhyan free of worries is the means for Salvation:

Gatha 169- 292: Can dhyan be attained with half closed eyes or closed eyes? Never. Those who are stationary in unperturbed form within themselves , they attain salvation on their own.

Commentary: Those who are unperturbed with the worries of praise, pooja( of their own) and profit etc., they only can concentrate on their own pure soul nature; they only attain dhyan and they only get Moksha.

Next it is advised to give up worries:

Gatha 170-293: O yogi! If you give up worries, then transmigration in the world would be stopped, since even the worrisome Tirthankara deva in worldly state cannot attain pure bhavas pertaining to Paramatma.

Commentary:  O yogi! The web of worries is opposite in nature to the pure darshan-gyan natured supreme soul substance. Only when it is discarded then with the lack of worries, the worldly transmigration would stop. You would get rid of five kinds of transmigrations namely dravya, kaal, kshetra, bhav, bhava which are opposite to the nature of pure soul substance. So long one is worrisome, he cannot attain nirvikalpa dhyan. Leave apart others, even Tirthankara deva prior to attainment of keval gyan state cannot manifest into total shuddhopayoga form so long as he is occupied with some shubha-ashubha worries. The pure bhavas, bright as a swan, of the infinite gyan etc. qualities of the Paramatma devoid  of doubts, delusion and uncertainty cannot be revealed unless the worries are discarded. Even Tirthankara deva also undertakes munihood and accepts vows with carefree attitude and then only he attains supreme swan state.

Listening to this preachment, discarding all the webs of worries of pleasures seen, heard and enjoyed, becoming totally carefree, one should contemplate of the pure soul substance.

Now shri guru preaches Munis to conquer the mind and contemplate of the supreme self:

Gatha 171-294: O yogi! Have you lost your sense that you are  practicing vyavahara which is the cause for the  worldly stay? Now you should conquer your mind of the form of webs of vikalpas, knowing the pure soul devoid of all the hypocrisy of the form of webs of deceit.

Commentary: Knowing the pure soul by means of veetrag knowledge of own experience, conquer the mind of the form of webs of vikalpas of shubha-ashubha kind.

Without conquering the mind one cannot attain nirvikalpa dhyan. The immobile state in pure soul, free of various webs of vikalpas in the mind, can be attained only when the mind is conquered and nirvikalpa state is realized. Hence discarding all shubha-ashubha vyavahara, know your own pure soul.

Further it is told that discarding all the subjects contemplate of soul deva:

Gatha 172- 295: O Prabhakar Bhatt! Preventing the wavering of the mind due to all the shubha-ashubha ragas, six kinds of tastes, five kinds of colours/ forms, meditate upon the soul-deva having infinite qualities.

Commentary:  Meditate upon the indestructible soul having keval gyan etc. infinite qualities which is veetrag and ever playful within supreme bliss,  with a  focused mind. How? Opposite to the veetrag pure soul substance, all the shubha-ashubha raga; opposite to own taste, the six tastes of curd, milk, oil, ghee, salt, sweet; different from formless pure soul substance the five colours/forms of  black, white, green, yellow, red- the mind always wanders into them; preventing it meditate upon the soul-deva.

Now it is told that whichever way the soul is contemplated, it appears to be of the same form; just as whichever colour is kept behind the sappire stone, it appears to be of the same colour:

Gatha 173-296: This explicit and indestructible soul manifests into the same form in which it is contemplated. For example the sapphire jewel and Garudi incantation etc.  are there.

Commentary: This soul manifests into three upayoga forms, namely shubha, ashubha and shuddha. If ashubha upayoga is contemplated then it manifests into pap form ; if shubha upayoga is contemplated upon then it manifests into punya form. If shuddha upayoga is contemplated upon then it manifests into supremely pure form. Just as a coloured paper is  kept  behind sapphie stone, i.e. if  a blue, red or green colour is kept behind, it manifests into the same colour form. In the same way, whichever way the jiva dravya contemplates in the upayoga, it manifests into same form. Similarly on contemplating the Garudi etc. mantras it appears to be of the eagle form which scares the snake.

Same kind of statement is made in other scriptures also, “ in whichever form the soul manifests, it becomes one with that form ; just as the sapphire jewel is transparent and behind it, whichever colour is kept, it assumes the same colour.”

Knowing this, the form of soul should be realized. Those who are desirous of attaining pure soul state, it is advisable for them to meditate upon the pure soul form renouncing all the  vikalpas of ragas etc. and not give any attention to the corrupt forms.

Next the pure form soul is described in four part verse:

Gatha 174-297: This explicit form soul revealed by knowledge of own experience, is the pure Paramatma from aspect of shuddha nishchaya naya having infinite foursome qualities,  devoid of  thirst etc. eighteen blemishes. From aspect of Vyavahara naya, enslaved due to eternal karmas influence it always looks upon others. However the moment, it realizes itself by means of veetrag nirvikalpa knowledge of own experience, from that moment, this soul becomes Paramatma deva. 

Commentary: The one who enjoys the experience of supreme bliss by the spirit of own pure soul is called Deva, which is the object of attainment. From aspect of shuddha Nishchaya naya, that soul deva is same as Bhagwan Kevali. Such Paramatma deva is present within the body in terms of capability; if it were not present in the body then how can it be revealed at  the time of keval gyan?

Same meaning is further reiterated:

Gatha 175-298: The Paramatma is of the form of knowledge and I am the same of the form of indestructible Deva. Whatever I am, the supreme Paramatma is the same. Contemplate in this manner without hesitation.

Commentary: Some one called as  Paramatma, is termed as supremely famous, abode of  infinite knowledge etc. riches, of the nature of knowledge; which is same as myself. Although from aspect of vyavahara naya, I am bonded with karmas, but from aspect of nishchaya naya, I do not have bondage or Moksha. My form is same as the form of Bhagwan. The deva of the form of soul is subject of worshiping of great Munis and it is abode of infinite bliss etc. qualities. This establishes that the soul is same as Paramatma and Paramatma is same as the soul. Whatever is Paramatma, I am the same; and whatever I am, the Paramatma is same. The word ‘Aham’ (I) describes the soul residing in the body. The word ‘sah’ (he) is applicable to Paramatma who has attained salvation. Whatever is Paramatma, I am the same and whatever I am the Paramatma is the same.- Contemplate of this always. That Paramatma is the greatest from aspect of qualities.

Shari Yogendu deva tells Prabhakar Bhatt that O Prabhakar Bhatt ! Discarding all Vikalpas, you contemplate of the Paramatma alone. Be sure that the pure soul exists in this body without doubt. With the  subsidence of Mithyatva etc. all corrupt bhavas, till the generation of Keval gyan etc.. with the root cause of Samayasar which implies the partial revelation of pure soul of the form of Veetrag Samyaktav etc. as described in scriptures; at all times it is advisable to meditate upon the knowledge and that is the duty- this is the intent.

The same meaning is further strengthened with example:

Gatha 176-299: O jiva! Just as external colours kept under the extremely pure sapphire stone are different, in the same way, know that all shubha-ashubha karmas are different from the nature of the soul.

Commentary: The nature of soul is extremely pure; bhava karma, dravya karma, nokarma – all these are corporeal; soul is conscious form. Know all the activities to be different from infinite knowledge etc. form conscious blissful self.

Further body and soul are different, this differentiating knowledge is strengthened:

Gatha 177-200: Just as sapphire jewel is pure by nature; in the same way soul has pure knowledge-vision by nature. O Jiva! Do not believe the nature of the soul to be impure on observing the uncleanness of the body.  

Commentary: This body is different from the pure-knowledge form supreme soul substance, the body is unclean while soul is pure.

Next, the previously described spirit of differentiating knowledge is explained by the examples of red, yellow etc.  clothes in four  dohas:

Gatha 178-181/301-304 : Just as a wise person does not believe his body to be red coloured on wearing red coloured clothes, in the same way the one having veetrag nirvikalpa knowledge of own experience does not believe soul to be red because the body is red. Just as a wise one does not believe body to be worn out because the clothes are worn out, in the same way the gyani does not believe the soul to be worn out because the body is worn out. Just as a wise person does not believe the body to be destroyed because the clothes are destroyed, in the same way Gyani does not believe soul to be destroyed on destruction of the body. O Jiva! Just as the Gyani believes the body to be different from the clothes, in the same way Gyani believes the soul to be different from the body. Know this.

Commentary : Just as the clothes and the body appear to be one , but the body is different from the  clothes; in the same way soul  and body appear to be one , but they are different. The redness, wearing out or destruction of the body do not imply redness, wearing out or destruction of the soul; know this for sure. This soul is residing in the body from aspect of vyavahara naya, even then from aspect of own nature of pure supremely blissful form, it is different only. The happiness-unhappiness of the body do not exist in the jiva.

Further it is told that accept the enemy who is destroyer of your body which is a source of unhappiness, as your friend :

Gatha 182-305: O Jiva! This body is your enemy because it generates miseries; know the destroyer of this body as your great friend.

Commentary: This body generates miseries being your enemy hence do not have attachment towards it. Also do not have liking towards one who is serving your body. Further the one who destroys your body, do not treat him as your enemy. When someone destroys your body, then with the spirit of supreme equanimity generated by the contemplation of veetrag knowledge natured, conscious, blissful, one, supreme soul substance , do not develop hatred towards the destroyer of the body. Just as great dharma form Yudhisthir Pandava etc. five brothers did not entertain any hatred towards the Kaurava kumars. In the same way, it is the nature of all the sadhus that they do not have aversion towards the one who harms their body; they treat all of them as friends.

Continued…..

Paramatma Prakash - 37

 

Shri Guru answers:

Gatha 162-285: Where the breath exhaled   from the nose merges with nirvikalpa samadhi, there Moha gets destroyed soon and the mind becomes stationary.

Commentary:  When the breath exhaled from  the nose gets merged with pure bhavas free of  webs of vikalpas of Mithyatva, just like pure sky; i.e. the mind becomes stationary in total nirvikalpa samadhi with supreme bliss  form own nature; then the airflow of the breath stops and it is let out through the tenth gate of perforation of palate rather than the nasal passage.  At that moment Moha gets destroyed and at the same moment the ragas form webs of vikalpas generated due to fruition of Moha also get destroyed. In the nirvikalpa samadhi free of external knowledge, the mind becomes settled which is the source of vikalpas i.e. the mind is no more fickle with respect to own nature.

When this jiva is engaged in nirvikalpa samadhi free of ragas etc. other bhavas, then the airflow of the breath does not occur through both the passages of the nose and it occurs involuntarily on its own through very minute passage in the palate of the size of one eighth of the hair thickness. Thus instead of the nasal passage it is transacted through the passage of the palate.

The followers of Patanjali believe the breath transaction in the form of holding of breath which is not right. Since holding of breath is with intention which is a vikalpa generated out of Moha. The cause of the intent is Moha. For the Sanyami ( Muni with restraints) the prevention of breathing in not intentional, it occurs naturally. In the order of Jina it is said that there are three divisions of Pranayam which are Kumbhak ( inhaling the air), Poorak ( holding the air) and Rechak ( exhaling the air)- the same is called holding the breath. It occurs momentarily but out of practice it can be carried out for minutes, hours and days etc.  The benefit of this breath exercise is that body becomes healthy , all the diseases of the body get resolved and body becomes light. However salvation cannot be attained with such breath holding since breath exercise is a property of body and not the nature of the soul.

For the shuddhopayogis the mind becomes stationary without effort and the breath also becomes stationary. The shubhopayogis practice pranayama for stabilizing the mind but once mind is stationary then they do not have any purpose with pranayama. The nature of soul is only consciousness form knowledge and vision and Shuddhopayogi is very much immersed in that form. So long as Shubhopayogis do not attain the stationary state of the blissful form due to fickleness of mind, till then to control the mind they engage in dhyan of shri Panch Parameshthi, recall him, recall the Mantras of Omkar etc. and practice pranayama to direct the mind towards the own conscious nature. Once it is engaged in the same then the mind and breath all become stationary. The attention of Shubhopayogis is towards shuddhopayoga and not on breath exercise alone like those of Patanjali followers. If breath exercise can cause salvation then why Moksha cannot be attained even in these inferior times? But it does not happen.  Moksha is only knowledge nature form.

The supreme samadhi is  further described:

Gatha 163-286: Those Munis who reside in sky/Param Samadhi, their Moha gets destroyed, mind becomes deceased, the breathing stops and keval gyan gets generated.

Commentary: All  the webs of imagination of darshan moha and Charitra moha get dispersed, the mind of the form of webs of vikalpas of the form of desires of the present lok and future lok etc. becomes stationary and the airflow transaction of the breathing stops.  The breath exhalation occurs unintentionally through the minute passage of the palate rather than the nasal passage and after sometime it occurs through the nose. In this manner the breath transaction occurs under control of the air, i.e. it occurs through any passage inadvertently. Keval gyan also soon gets generated to those dhyani munis who are stationary within nirvikalpa three gupti form supreme samadhi of the form of right belief-knowledge-conduct of pure soul devoid of raga-dwesha-moha form webs of vikalpas.

Here the term sky does not have conventional meaning but it implies supreme samadhi absolutely free of webs of vikalpas of all the sensual subjects and passions etc. Further the term  airflow does not imply  kumbhak, rechak and poorak form airflow prevention carried out intentionally, but the unintentional breath transaction which occurs under the influence of nirvikalpa samadhi inadvertently through the minute passage of the palate which is called Bramha-dwar. Dhyani munis do not make effort to control the breath transaction but inadvertently it stops and mind becomes stationary. The influence of samadhi is such.

Some other place also it is stated, “ the ignorants believe the term ‘sky’ is implied in conventional sense but the gyani people know the term ‘sky’ implies nirvikalpa supreme samadhi. With nirvikalpa dhyan the mind gets deceased and the breathing automatically stops. If one knows the supreme samadhi then moha would vanish.”

The dispersion of the vikalpas from the mind is the death of mind and the same is the stoppage of breath transaction which occurs through the tenth passage instead of all other passages. It establishes the soul of the form of illuminator of all the three worlds, in nirvikalpa samadhi. The term ‘sky’ also implies the state free of raga-dwesha bhavas. By knowing the ‘sky’ the webs of moha do not get dissolved but by knowing the nature of soul, the webs of moha get destroyed. In the books of Patanjali etc. ( dealing with non-soul) the samadhi described as zero should not be accepted since the elimination of all the bhavas would lead to non-existence of substance itself.  

Nirvikalpa samadhi is described further more:

Gatha 164-287: The dhyani person who immerses the mind spread over lok-alok into sky/nirvikapla samadhi, his moha gets demolished soon and he attains the keval gyan knowing the lok-alok.

Commentary: Here the term sky stands for Nirvikalpa samadhi of the form of veetrag conscious  blissful natured infinite qualities devoid of Mithyatva, ragas etc. bhavas. Just as Akash dravya is filled with all the dravyas, but at the same time it is devoid of all within itself; in the same way the conscious form soul is free of ragas etc. corruptions, is of the form of nothingness, hence the term Akash (sky) implies pure soul nature here. From the aspect of vyavahara naya, the knowledge is illuminator of lok-alok, and from the aspect of nishchaya naya it is illuminator of own  self. The keval gyan of soul knows the lok-alok , hence from aspect of knowledge soul is called equivalent to lok-alok, but it is not lok-alok from aspect of Pradesh ( spatial units). The quality of knowledge is pervasive within lok-alok but it is distinct from all other dravyas. If it becomes one with them then the thing would become non existent. Thus it establishes that the soul of the form of lok-alok from aspect of knowledge, is also called akash(sky). If he immerses his mind within the same then his moha of the world would be eliminated and he shall attain Paramatma state.

From aspect of vyavahara naya, the soul knows everything by means of knowledge, hence it is pervasive  within the world. Just as from aspect of vyavahara naya, the eyes see the corporeal things but are   different from them. If from aspect of nishchaya naya, it is all pervasive within them then it should become one with them. Being one with them, the eyes should suffer the burning of eyes on seeing fire but it does not happen hence it is not one with them. In the same way, if the soul knows the things being one with them then soul would suffer the miseries of the substances just as they undergo miseries, but it does not happen. Hence from aspect of Nishchaya the soul is non pervasive while from aspect of vyavahara it is all pervasive. In context of Pradesh (spatial units) the soul  from aspect of  nishchaya has innumerable spatial elements equivalent to lok. On the other hand from aspect of vyavahara the soul is equivalent to body like the lamp stationed within a pot and its size keeps varying in accordance with the body occupied.

Now the disciple further enquires:

Gatha 165-288: I did  not recognize the worshipable soul having infinite qualities within the body by engaging the mind in nirvikalpa samadhi with equanimity. Therefore I have been lost so far.

Commentary: Prabhakar regrets and requests Yogendu Deva that O Swami! Till now I have not made efforts to engage my mind in nirvikalpa samadhi devoid of ragas etc. vibhava bhavas. Therefore I have been wandering in this world for so long and have been lost without realizing the self. Please sermonize me so as to remove all the delusions.

In this way, with the primacy of supreme sermons, ten dohas have been described.

Now, with the spirit of supreme equanimity by renunciation of all the possessions, one attains salvation from the world; this is described in two dohas:

Gatha 166/167- 289/290: Did not renounce all the possessions nor have I practiced equanimity. Did not know the state of Moksha which is cherished by all the Yogishwaras. Did not practice severe penances illuminated with self realization. Did not  destroy both pap and punya, then how can I attain salvation from the world? It is not possible.

Commentary: There are fourteen types of internal possessions- Mithyatva, raga(attachment), dwesha ( aversion), gender (male, female, neutral), anger, pride, deceit, greed (four passions) and hasya (laughter), rati (like), arati(dislike) , shok (sorrow), bhaya (fear), jugupsa (repungence). Then there are ten external possessions- land, houses, money, jewelry, animals, cereals, male servant, female servant, clothes, vessels. In this way there are twenty four types of possessions which I have never renounced. Did not practice equanimity with respect to life-death, happiness-unhappiness,  profit-loss etc. Did not realize that the path to blissful Moksha is   Samyak gyan- darshan- Charitra.

Right belief of the own nature, right knowledge of own nature and right practice of own nature form Nishchaya jewel trio and right belief of nine tatvas, right knowledge of nine tatvas, renunciation of inauspicious activites form Vyavahara jewel trio – both these form the path towards Moksha.  Out of these the Nishchaya jewel trio  is real path for Moksha while Vyavahara jewel trio is customary path of Moksha. Both of these I never knew and knew only the path towards worldly transmigration.

Did not practice twelve kinds of tapas like fasting etc., did not tolerate twenty two types of afflictions. Did not destroy both the bondages of  the golden shackles of punya or iron shackles of pap by means of  the fire of soul meditation. Without doing these activities one cannot attain salvation from the world. These are the only means for getting liberated from the world.

Knowing this sermon, one should always contemplate of the pure soul nature at all times.

Now the Shravak dharma which is  the customary means of Moksha, realized through charity, pooja, invocation of Panch Parameshthi is described:

Gatha 168- 291: Suitable recipients like Munis etc. were not offered charity of Ahar(food) etc., did not worship Jinendra bhagwan, did not do invocation  of panch parameshthis , then how can Moksha be achieved?

Commentary: Four types of offerings are most appropriate- food, medicine, scriptures and protection. These were not offered with reverence to suitable recipients, i.e. not offered to worshipers of Nishchaya Vyavahara jewel trio which are four types of sanghs like yatis etc. Did not offer charity to hungry jivas with compassion. Did not worship Jinanath who is adorned with keval gyan etc. infinite qualities and worshipped by Indra, Nagendra, Narendra etc. Did not conduct pooja with water, Chandan, Akshat, Pushpa, Naivaidya, Deep, Dhoop and Phal. Did not offer obeisance to Panch Parameshthis i.e. Arihant, Siddha, Acharya,Upadhyaya, Sadhoo who are worshipped in all the three loks. Then O Jiva! Without any of these activities how can you attain benefit of salvation? Since these are the only means for attaining Moksha. Without invocation of Panch Parameshthis, Jina pooja and four types of offerings to four types of sanghs, the salvation cannot be attained.

Knowing this preachment, the procedures for charity, pooja, Vandana described in seventh Upasak Adhyayan Ang are suitable for conduct. With auspicious method the suitable dravya  earned with legal means, adopting appropriate qualities of the donor, with right procedure, make offering to recipients. Pooja of Jinaraj, Vandana of Panch Parameshthis – these are the means for benefaction from aspect of vyavahara naya.

Continued……

Paramatma Prakash - 36

 The soiled nature of body is additionally revealed: 

Gatha 151- 274: O yogi! This body is extremely hideous, why don’t you feel ashamed enjoying this body? O gyani! Purifying your soul and  practice fondness  towards dharma.

Commentary: O Jiva! Discarding all  the vikalpas, show endearment towards veetrag conduct form nishchaya dharma. Discarding all the vikalpas of art-raudra form, purifying the soul, have fondness towards veetrag bhavas.

Now fondness towards body is extricated:

Gatha 152-275: O yogi! Unravel the attachment towards this body, since this body is not good. Hence observe the soul different from the body of the form of  knowledge etc. qualities.

Commentary: Different from pure soul of the form of ever blissful, one, indivisible nature, the body is extremely impure and cause of miseries. Identify the soul different from the body and discard all the vibhava bhavas beginning with Krishna, Neel, Kapot these three inauspicious leshyas etc.. Mediate upon own nature.

Listening to this the disciple enquired, “ O Prabhu ! what is the form of these inauspicious leshyas? “ Then Shri Guru answered, “ The holder of Krishna leshya is one who is extremely angry, does not give up animosity, his animosity is firm like a line drawn on stone, highly passionate, who does not flinch in making fun of others, who is not afraid of being a subject of laughter, whose nature is shameless, without charity or dharma, who is under control of someone more powerful than himself, who torments poor people- these are the characteristics of possessor of Krishna leshya. “

“ The characteristics of Neel leshya holder are described as follows- The one who is extremely attracted to riches etc., desirous of sensual subjects, who does not get satisfied with enjoyments of the senses. The holder of Kapot leshya is desirous of getting killed in war, feels happy in being praised – these are the characteristics of the three bad leshyas. Discarding these, with pure bhavas, knowing the body to be different from jiva, contemplate upon own nature- this is the means for benediction.” 

Further the body is shown to be a cause for misery:

Gatha 153-276: Knowing the body to be cause for miseries of hell etc. in the mind, the wise people give up its attachment. Since the body is such that  they do not get extreme pleasure in it , then how can the pious people reside in it?

Commentary: Opposite to the veetrag, extremely blissful soul pleasure, this body is cause of suffering miseries of hell etc. Knowing it to be harmful, the gyanis give up attachment towards it and practice the meditation upon own nature. Immersing within their own self, they discard the attraction towards the body etc. other objects. They never enjoy the body which remains always engaged in suffering calamities, diseases etc.. The supreme bliss of  pure own soul experience devoid of the subjects of five senses can never be realized by having attachment towards the body. Great people can never stay in this body which is  cause of severe miseries. Dispassionate towards the body, giving up expectations from the world, they attain the state of Siddha which is abode of bliss. Those who are devoid of the spirit of own soul,  are discontented and are attached to body etc. undergo transmigrations in the form of infinite births, wandering in the world.

Now it is sermonized to develop attraction towards the bliss of the soul:

Gatha 154-277: O disciple! Be satisfied with the bliss of the soul devoid of other dravyas. The miseries of the mind of the people, thinking about the pleasures of senses, never ends.

Commentary: Soul dependent bliss is attained by realizing the soul; hence you be satisfied with the experience of the soul. The mind is never peaceful while desiring for the enjoyments. The attraction towards the soul experience is independent and free of hindrances while desires of the enjoyments are dependent. There is never any satisfaction in enjoying the enjoyments. Just as fire is never satisfied with the fuel and the sea is never satiated even with hundreds of rivers.

Same thing is stated in Samaysar,” O Jiva!  Remain immersed within your own soul nature and be contented with it. Be satiated with it and with this only you shall attain the extreme bliss.” – with this statement one should contemplate of the own nature remaining immersed in own self. Sensual pleasures never can satisfy anyone.

It is also said, “ Just as with the fuel of grass, wood etc., the fire is never satiated and even with the thousands of rivers the ocean is never satisfied; in the same way this jiva is never satisfied with the pleasures of the senses.” Hence giving up sensual pleasures, one should experience   blissfulness of soul. The term Adhyatma is defined- Giving up Mithyatva, sensual subjects, passions etc. form  dependence upon external objects, remaining immersed in soul is Adhyatma. 

Now the knowing nature of soul is revealed :

Gatha 155-278: Soul does not have any  nature other than knowing- Knowing this O yogi! Do not develop attachment with others.

Commentary: Other than Veetrag knowledge of experience of own self, soul does not have any other nature. Soul is only knowing natured. Knowing this O yogi! Do not develop attachment with others.

Do not have attachment towards body etc. which are different from pure soul. Knowing knowledge form nature of soul, discarding ragas etc. one should contemplate of the soul continuously.

Further Shri Guru preaches  in five Dohas that the means for realization of soul is making the mind stationary:

Gatha 156-279: Whose mind form water is unperturbed by severe storm of sensual subjects & passions form wind, O Vatsa! The soul of that bhavya Jiva gets purified and soon it is directly revealed to him.

Commentary: The worldly ocean form mind, which is filled with gyanavarana etc. eight karmas form aquatic animals and crocodiles- alligators etc. form water borne jivas, which remain unperturbed by the severe wind  of sensual subjects- passions which are always opposite to the pure soul substance; his soul only gets purified. Soul is like a jewel, which is lying since eternal times in the ignorance form nether world, gets purified soon by discarding impurities of the form of ragas etc. O Vatsa! The soul of those bhavya jivas gets purified and the soul is revealed to them directly. Pure soul is called supreme and its characteristics is experience. The supreme characteristics form experience of the soul is Nishchaya Drishti (vision) with which the nature of soul is visualized and realized minutely. With that only soul is revealed hence soul is realized  by knowledge of own experience. The one whose mind is not perturbed by sensual subjects, he only can have vision of the soul.

Next it is told that the one who has not directed his soul towards Paramatma  by restraining his mind soon, who does not have such a capability, what can he achieve with Yoga? Nothing:

Gatha 157- 280: O disciple ! The one who did not overcome his mind soon and merge his soul with Paramatma; who does not have such a capability; what can he achieve with yoga?

Commentary: This visibly worldly jiva surrounded with vikalpas; if he does not merge with pure knowledge-vision form Paramatma devoid of all the webs of vikalpas; does not overcome the mind manifested with vikalpas of Mithyatva, sensual subjects passions etc.  with weapons of the form of veetrag nirvikalpa samadhi and does not merge the soul with Paramatma; then what can that yogi achieve with yoga? He can achieve nothing. If he does not have power to overcome the mind then what kind of yogi is he? Yogi is that person who knows, sees and experiences pure knowledge vision form Paramatma devoid of all desires of praise, worship, benefits etc. form webs of vikalpas, but it cannot be achieved without overcoming the mind. Know this for sure.

Now it is told that the ones who contemplate of other substances leaving aside their knowledge form soul , they are ignorant, how can they attain keval gyan? :

Gatha 158-281: Those who contemplate of other corporeal substance form dravyas leaving aside their extremely pure keval gyan etc. infinite qualities form soul substance, O Vatsa! They are ignorant. How can those jivas, manifested in the Kumati, Kushruta, KuAvadhi form agyan (false knowledge) opposite to the knowledge of pure soul attain keval gyan ? They can never.

Commentary: Although in the state of vikalpas, it is appropriate for shubhopayogis to indulge in contemplation of Jina idol and letters of Namokar Mantra for attaining stability of their mind and preventing the sensual subjects-passions form corrupted dhyan; even so at the time of nishchaya dhyan it is appropriate to contemplate of pure soul only and nothing else.

Next it is told that great are those yogis who meditate upon the nirvikalpa dhyan devoid of vikalpas of auspicious-inauspicious kind:

Gatha 159-282: I offer pooja again and again, bowing my head to the yogis meditating  upon the vikalpas free highest soul state. Those yogis have spirit of equanimity with respect to other substances and for them  the punya or pap both are of no use.

Commentary: Here shri Yogendu deva expresses his own internal devotion towards dharma. He offers obeisance to those meditating yogis again and again, who meditate upon the highest state of own pure soul nature with the power of three gupti form samadhi without any ragas. The form of such a state is free of activities of shubha-ashubha mind-speech-body having taste of veetrag supreme blissful nectar form experience. Those  supreme yogishwara have attitude of highest equanimity with supreme knowledge of own experience.

The attitude of equanimity is such that in it the Indra or a insect both are treated equally or where stone and Chintamani jewel are the same. Or other wise, the manifestation in a singular way of qualities of knowledge etc. and its owner own pure soul substance is with the attitude of equanimity. Besides having such  characteristics, they do not have punya or pap bhavas at all. Both of these are different from the pure, knowledge form, conscious natured Paramatma. The Munis who regard both of them as useless and are immersed in pure dhyan, I bow to them in obeisance again and again.

He praises the Yogishwara  further :

Gatha 160-283: He who uproots the manifestations in the form of Mithyatva etc. and sows the manifestations in the form of shuddhopayoga by means knowledge of own experience which were never existent earlier, I worship such a yogi who does not indulge in punya or pap either.

Commentary: Those which were never visibly existent since eternal times, such manifestations of blissful pure soul experience form shuddhopayoga, which is overflowing with veetrag conscious blissful nature of the dravya, is now established in this specific period of knowledge. With the natural knowledge of own experience, he establishes the city of the form of pure manifestations within his  own self.  Further the eternal webs of vikalpas of the form of Mithyatva, ragas etc. which are harmful to own pure conscious form Nishchaya prana are uprooted from the own nature form city. I offer obeisance to such supreme yogi, i.e. I surrender myself towards him totally. In this manner shri yogendu deva praises the supreme yogis. Those yogis do not have bhavas of punya or pap which are opposite to the nature of veetrag pure soul substance.

In next Doha a question is raised by the disciple which is answered in next four Dohas and the form of supreme preachment of nirvikalpa samadhi is further elaborated:

Gatha 161-284: O Swami! Give me that preachment by which the pure soul dravya becomes free of its opponent Moha, i.e. the  supreme soul substance becomes free of all the webs of vikalpas generated by the fruition of Moha and the different webs of vikalpas form fickle mind gets subdued opposite to the spirit of pure soul. O swami! What business do I have with other devas having Mithyatva who are different from corruption free supremely adorable Paramatma?

Thus posed  the disciple his question to shri Guru.

Continued……

Paramatma Prakash - 35

 

Further, do not lose association with your own nature, since own nature is object of attainment- same is preached again and again:

Gatha 142-265: O practitioner of austerity! Do not go anywhere discarding own soul benefaction. Those ignorant jivas who do not immerse in own self, they all suffer misery which you can see here itself.

Commentary:  The soul benefaction is the  means for crossing the worldly ocean directly. You do not venture into the enemies of the spirit of pure would i.e. Mithyatva, ragas etc., stay immersed in own nature. Those ignorant who do not stay immersed in own self out of influence of sensual subjects-passions, you can see them suffering the pain of restlessness in the forest of rebirths. All the worldly people are restless and suffering, no one is happy; one state of shiva (Paramatma) alone is abode of supreme bliss.

The one who is stationary within own nature from aspect of nishchaya naya, the Paramatma having keval gyan etc. infinite qualities, he alone is called Shiva; know this everywhere. Otherwise Nirvana is called Shiva, there is no other substance by name Shiva; the type of Shiva believed by Naiyayiks and Vaisheshikas as the creator-destructor of the world, do not believe so. Accept your own nature or that of Keval gyanis or Moskha state as  Shiva state-  this is the sermon of Shri Veetrag deva.

The rarity of Samyakdarshan is pronounced:

Gatha 143-266: The time is eternal, Jiva also is eternal and worldly ocean is also eternally endless.  This jiva could not attain these two  things - Jinaraj Swamy and Samyaktva. 

Commentary: Time, Jiva and world, all three  are eternal. Wandering  since beginingless time, this jiva did not notice nor know his own pure soul nature under the influence of Mithyatva and ragas etc. This worldly jiva is without the spirit of soul knowledge from eternal times. This jiva attained heaven, hell, kingdom etc. all, but he did  not get two things; firstly  he did not attain samyak darshan form  and secondly he did not find shri Jinaraj Swamy. This jiva is Mithyadrishti eternally and worships inferior devas. He never developed devotion towards shri Jinraj swamy and remained devoted to other devas, nor did he attain samyak darshan.

Here someone may enquire that it is understandable that he could not attain samyak darshan being Mithyadrishti eternally, but he could not find shri jinraj swamy, this could not happen? Since it is stated in scriptures that in every birth this Jiva worshipped Jinvar and paid obeisance to shri guru. But you are saying that wandering in various births, this jiva did not find Jinaraj swamy? Its answer is that he did not develop devotion by bhava (spirit) which is attained by Samyak drishtis only. He had external worldly devotion for the worldly purposes which does not count. All those things are of no purpose, the bhava only counts; that devotion with bhava cannot be attained by Mithyadrishti. Knowledgeable jivas only are followers of Jinraj. Without Samyaktva,  devotion with bhava does not exist hence he could not find Jinraj swamy, there is no doubt about it. If he could find Jinavar swamy then he would be like him only , what is the purpose of the devotion for exhibition to others?- Know this.

Listen  to the form of shri Jinadeva and nature of Samyakdarshan – The one who is adorned with infinite knowledge etc. quartet and free of eighteen blemishes of thirst etc., he is Jina swamy, he alone is supremely worship-worthy. From aspect of Nishchaya the Veetrag-Samyaktva of the form of pure soul experience or belief in six dravyas, seven tatvas, nine padarth and five astikayas as sermonized by Veetrag omniscient deva, forms  samyaktva with raga; thus two kinds of samyaktva exists of the form of Nishchaya-Vyavahara. Nishchaya is called as Veetrag and Vyavahara is named Sarag (with raga).

The fourth stanza has one meaning of this form as above and second meaning is that Shiva i.e. Jinendra deva, his acquaintance i.e. realization  of his nature was never experienced by the jiva hence Samyaktava was never attained. If Samyaktva is attained then one may get introduced to Paramatma also.

Further, the homeliness which is enemy of practices of austerity for realization of  pure soul knowledge is blamed:  

Gatha 144-267: O Jiva! Do not believe the home to be residence, this is abode of pap. Yamraj (god of death) has constructed a very strong jail for keeping ignorant jivas tied adorned with several traps, there is no doubt in it.

Commentary: Here the term home primarily  stands for wife, since wife is the root of home; without wife it is not called home. Elsewhere also it is said, “ Do not believe home to be home, wife only is home.” Those people who renounced wife, they renounced home itself. This home is very strongly tied with bonds of Moha; there is no doubt in it.

Here the summary is that the mind is perturbed by the presence of sensual desires-passions which are opponents of spirit of Paramatma substance which is of the form of absolutely pure gyan-darshan. Without the purity of mind the house holder cannot contemplate of pure soul like that of Yati. Therefore it is essential to renounce the home  without which the mind does not get purified. Elsewhere also it is said,” The mind becomes restless due to passions and these rogue senses, hence householders are not capable to contemplate of the soul.”

After weaning away from home, now the attachment towards body is salvaged:

Gatha 145-268: The world in which even the body is not your own, there what else can be ours? Therefore do not have attachment towards son, wife, clothes, ornaments etc. leaving away the embracement of Moksha.

Commentary: From aspect of Vyavahara naya, this body is getting mingled with own pure soul of the form of non-corporeal Veetrag nature, like milk with water. When the body itself is not of the nature of Jiva then how can son-wife, clothes-ornaments etc. be ours?  Knowing  this, renouncing the attachments towards all external objects one should contemplate of shuddhopayoga in every possible way by immersing in Veetrag nirvikalpa samadhi of the form of experience of pure soul.

The same meaning is presented in another form again:

Gatha 146-269: O yogi swan! Contemplate only of the own pure soul so as to attain pleasure beyond senses. Do not contemplate of anything else which prevents Moksha.

Commentary: O Jiva! You should  contemplate of the pure, indivisible natured own pure soul. If you embrace Paramatma then you shall attain pleasure beyond senses. Those who have attained infinite pleasure, they have done so only by knowledge of the soul, there is no other way. Hence O yogi! Do not think of anything else. With the contemplation of others, you cannot attain unlimited infinite bliss form Moksha. Hence contemplate of the nature of self only.

Further it is told that without the spirit of divisible- indivisible jewel trio, the human birth of the jiva is of no use:  

Gatha 147-270: This human birth is cursed, which appears worthwhile only upon observation. However, if this human body is buried in ground, then it decomposes and manifests in stink form. If it is burnt then it turns to ashes.

Commentary: If this human body is observed externally from aspect of Vyavahara naya then it appears meaningful. However on  consideration, nothing is meaningful. In the bodies of the  Tiryanchs (animals), it appears to be meaningful to some extent; just as the teeth are meaningful in the body of elephant, the body hair of nilgai (blue bull) are meaningful etc.; however there is nothing meaningful in human body. Knowing the human body to be meaningless like mite eaten sugarcane, it should be employed meaningfully as the seed for other lok. Just as mite eaten sugar cane is of no use except as seed hence it  is sowed and used meaningfully. In the same way the human body is of no use and it should be utilized as seed for other lok. It is best to utilize this body for improvement of the other lok. Just as sowing the mite eaten sugarcane gives rise to growth of several sugarcanes, in the same with the assistance of this meaningless body moksha is attained by the spirit of nishchaya jewel trio of the form of right belief-knowledge-conduct of Veetrag supremely blissful pure soul nature. By the spirit of Vyavahara jewel trio with objective of nishchaya jewel trio, one gets birth in heaven and by convention attains Moksha. Thus this human birth is meaningful only if utilized for betterment of other lok, otherwise it is totally meaningless.

Next by means of six Dohas, the impurity, impermanence of body are described:

Gatha 148-271: Apply cosmetics to the body, massage with oil etc., beautify in different ways, give various healthy foods, but all these efforts are a waste , just as carrying out benefaction of rogues is useless.

Commentary:  Just as all the benefaction showered on a scoundrel is a waste  and it does not benefit in any way, in the same way make several   efforts for the body, feed it in different ways ; it shall never be ours. Therefore it is meaningful not to pamper it too much. By feeding few morsels, practice to attain pleasures of stable Moksha, even from the unstable body. This body of the form of seven metals is highly impure; worship the pure soul nature using this. Using this body without any qualities, one should practice to attain the group of keval gyan etc. qualities. This body is not meant for enjoyments, by practicing yoga, one should accomplish the indestructible state.

It is also said elsewhere, “ Using this momentary body, one should realize the indestructible state of Moksha. This body is impure; with it accomplish pure Veetrag. This body is without qualities of knowledge etc., with its nimitta it is appropriate to attain meaningful knowledge etc. qualities. This body serves for practicing sanyam(austerity)- tapa ( restraints) and by means of their activities, one attains meaningful qualities. The activities which serve for realizing qualities, why should one not do them? One should definitely do.

Further by showing the impurities of body, its attachment is unfettered:

Gatha 149-272: O yogi! Just as hell comprises of hundreds of holes, in the same way this body is always filled with urine- excrement. How can one have attachment towards such a body?  In no way it is worthy of attachment.

Commentary: Just as the abode of hell is quite fragile consisting  of hundreds of  perforations, in the same way this body form residence is real temple of hell wherein impurities are extricated through nine routes. On the other hand the soul substance is without birth-death  and orifices etc.   form defects. Pure soul of the form of Bhagwan is free of Bhava karma, dravya karma and No karma impurities while this body is filled with hell of the form of urine-excrement etc. Knowing the difference between Jiva and body, discarding the attachment towards body, immersing in veetrag nirvikalpa samadhi one should always meditate.

The filthy nature of body is further highlighted:

Gatha 150-273: Using all the miseries, sins and impure substances in the three loks, the nature has creator this body as if out of animosity.

Commentary: This body has been created out of all the miseries of the three loks hence it is full of miseries. The soul dravya resides within the body from aspect of vyavahara naya, even then from aspect of nishchaya naya, it is perturbation free blissful form different from body. This body has been made using all the sins available in all the three loks hence this body is sin form only and generates paps only. The ever blissful conscious form jiva substance is residing in the body from aspect of vyavahara naya, even then it quite different from body and extremely pious. This body has been formed collecting all the impurities available in the three loks hence it is extremely filthy form . The soul resides in body from aspect of vyavahara naya even then it is extremely pure different from the body. In this manner knowing the absolute difference between body and jiva,  one should always contemplate of the soul.

Continued…..