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……