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.
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