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…..