A Description of Reality ( Paramarth Vachanika by Pandit Banarasi das)-1

 

Preface

Pandit banarasidasji has been a famous poet and philosopher personality in 17^th century. In his life he had experienced different kinds of ups and downs. In the beginning he was a poet describing beauty and adornment and later he himself threw those creations in Gomati river once his rationality prevailed. Around the age of 37 his religious life underwent a major upheaval when he came across the Samaysar kalash teeka written by Pandey Rajmalji. Although he could not follow its implied meaning but he became despotic following singular views of Nishchaya naya. However at sometime he came across Pandit Roopchandji who taught him Gommatsar and gunasthana etc. along with theories of Nishchaya-Vyavahara which brought about a total reversal in his life style. Subsequently he authored ‘Natak Samaysar’ which is a classic poetry in the form of a simplified language version of Samaysar kalash teeeka. One of his smaller creations is Paramarth Vachanika which  describes the basics of reality.

An attempt has been made to generate an English version of Paramarth Vachanika along with the lectures of Pujya Kanji Swamy who lectured in detail upon this text explaining its fineness . This short but very meaningful text describes the principle of reality in a simple manner hence very useful to even a beginner of the subject. He had kept the language very simple avoiding complex Jain words pertaining to Karanauyoga so that the masses could understand it easily. Hope this English version would help readers to gain an insight into Jain  principles. 

1.     State of worldly Jivas

Each Jiva dravya has infinite qualities, infinite parayayas ( modes), each quality has innumerable spatial elements, in each spatial element there are infinite karmana varganas, in each karmana vargana there are infinitely infinite pudgala paramanus, each pudgala paramanu exists having infinite qualities and infinite paryayas.

This is the state of the Jiva body existing in the world. In the same way consider infinite jiva dravyas along with their bodies. Each Jiva dravya is conjoined with infinitely infinite pudgala dravyas.

 This is the story in the order of Jain Parameshwar omniscient. In the world infinite jivas are there in  independent forms. With respect to jiva the pudgala dravyas are there infinite times, in each jiva and each pudgala paramanu there are infinite qualities and each of the quality has its own manifestations- this cannot be known to anybody else other than omniscient bhagawan; hence this subject has not been told anywhere other than the jain order of omniscient. Most of the jivas  do not even accept the independent status of Jiva; they believe that some god has created this jiva or otherwise everything is one ( Adwait), but they have not accepted the independent complete  existence of each jiva and have only believed self and other jivas of the world to be dependent and incomplete.

Brother! The Jiva who does not believe in the complete existence of the soul itself, how can he attain its complete existence ? Therefore, first of all, it is necessary to accept the independent existence of infinite jivas within the world as stated by omniscient, and they should be accepted to be complete with infinite qualities individually. If someone does not realise it then there is no likelihood of fruition of true nature of soul in his mind ; hence this is the very first declaration.

There are infinite different jivas in the universe. Each of the Jiva dravya have infinite qualities. Each of these infinite qualities have their own paryaya generated at every moment and thus at every samaya, there are infinite paryayas. Each of the qualities have innumerable spatial elements, which are the same as that of the Jiva dravya. This way the Dravya-Guna-Paryaya of each Jiva are described.

On each Pradesh (spatial element) of the worldly Jiva there are infinite karma varganas in which there are infinitely infinite pudgala paramanus which too exist along with their own infinite qualities and paryayas – such is the state of each worldly jiva.

There are infinite Siddha Jivas in this universe and the worldly jivas are infinite times of Siddha jivas. Brother! Even  in the smallest piece of potato or any other roots, there are innumerable audarik bodies and in each body there Nigod Jivas which are infinite times the number of siddhas. Beginning from Nigod to fourteenth gunasthana, every worldly jiva is conjoined with infinitely infinite pudgala  dravyas, even then each of the jiva dravya and pudgala paramanu are manifesting independently. No one dravya has become one with any other dravya.

Brother!  Our own omniscient natured soul has the capability to simultaneously observe and know these infinite number of Jivas, infinitely infinite pudgala paramanus and their infinite qualities and paryayas. Hence we should direct our attention to our own soul. Oho! Such description of nature of substance is not available anywhere else other than the Jain order. It does not exist.

Now the different manifestations of Jiva and pudgala are considered :

Its description- different-different form manifestations of Jiva dravya  and different-different form manifestations of the pudgala dravya.

Its description- The  forms and the states in  which each Jiva dravya manifests , it does not mix with any other Jiva which has its own manifestations. In this manner infinitely infinite form jiva dravyas are manifesting in their infinitely infinite states. No Jiva dravya’s manifestation is identical to that of another jiva dravya. In the same way, the state in which one pudgala paramanu manifests at one moment, that state does not match with the state of any other pudgala paramanu. In this manner one should understand the uniqueness of each pudgala paramanu.

In the liberated state the manifestations of jiva and pudgala are anyway different, but even in worldly state the manifestations of jiva and pudgala are different in spite of being conjoined. One’s manifestation does not interfere with other’s manifestation.

In the worldly state, the manifestations of any two jivas do not match totally and some difference or other is always there. In Siddha state all qualities are in identical state but in worldly state it depends upon fruition. There, in the manner several parayayas of several qualities of a jiva manifest, another jiva does not manifest in the same way i.e. two worldly jivas do not have identical manifestation at any time. Although with respect to keval gyan etc., they are identical in some aspect, but with respect to audayik bhavas they are never identical and some difference or other is always there.

Just as the states of jivas are of different kind, in the same way the nimitta form pudgala karmas have different states. No two paramanus have identical state with respect to each other.

Just see! How is the nature of substance? In one body infinite Nigod jivas are residing and although they have the same body, their manifestations of each are different. The manifestation of one is different from other. In the infinite Nigod jivas residing within the same body, some are bhavya and some are abhavya. Out of the infinite bhavya nigod jivas, some are going to attain salvation shortly, some are going to attain Moksha after a long time, and there are some who shall not attain Moksha even after infinite period.

The knowledge of such manifestation of worldly  jivas is the cause for generation of veetrag manifestations since the jivas and pudgalas of the world have their own different manifestations by nature and do not interfere with each other.  

Here the question is that in spite of all jivas being similar with respect to their nature, why their manifestations are different? Its answer is as follows: Dravya itself has manifested in this manner, in which other dravya does not have any responsibility. The one who knows, he only realises the nature of substance to be so. The ignorant jiva indulges in Moha with the sense of being doer. Whether Jiva is Gyani or Agyani, its activity is limited in the sense that either he can manifest in knowledge form or manifest in Moha form. In any case no one can manifest in the form of another in the minutest manner.

The manifestations of Jiva and pudgala are independent and this is the true state of the universe.

‘ The generation-destruction-permanence is the reality’ – this is the prime principle of Jain Darshan. Every substance is on its own and other substance is not the cause for it. Even Paramanu is complete within its own nature being its own corporeal god. The state of two paramanus also cannot be totally one and the same. Even if the shape of two paramanus is identical, even then in the manifestations of infinite qualities like touch- taste-smell-colour etc. there would be some difference or other. In this manner, in this world, the states of each of the jivas and pudgalas  are different from other jivas or pudgalas. This entire description denotes that the manifestation  of each dravya is totally independent.

In this Paramarth Vachanika the strangeness of the manifestations of the worldly jivas is being described. This is supernatural science as known by the omniscient Bhagawan. In thirteenth-fourteenth gunasthanas the capability of keval gyan of all jivas is identical, even so there is a difference with respect to Audayik bhavas. The manifestations of any worldly jivas are not identical in totality- such is the nature of substance without any reason. Although from the aspect of shuddha naya the dravya nature of all Jivas is identical, all jivas have been manifesting from beginingless time till now; even then some are siddha- some worldly, some omniscient-some with limited knowledge, some detached-some attached, some knowledgeable-some ignorant; oh! Even in the manifestations of munirajs  in sixth, seventh gunasthana also there is strangeness; in sixth gunasthana itself someone has four, someone has three and someone has two knowledges only.   Abnormality is to this extent that the one two knowledges may attain keval gyan before the one with four knowledges. After attaining keval gyan some jiva may wander in Arihant state for a period slightly less than a Poorva Koti, while another jiva may take a long time to attain Arihant state and then reaches Siddha state in Antarmuhurta itself. In this way the manifestations of the worldly jivas have different strangeness.

The capability to manifest in vibhava (non normal) form of each jiva is also different. This applies to both jiva and pudgala. Look! From aspect of the nature, infinite jivas are identical, but not so from aspect of vibhava. In the same way each paramanu when it manifests in vibhava form i.e. skandh form, at that time the capability of each paramanu is different.

Some people say that the existence of the infinite jivas within this universe is not separate, but all join together to form one Advait Bramha. However here the omniscient Bhagwan Parameshwara Deva tells that infinite jivas of the universe have independently own existence and the manifestations of each one of them is  different with their own individuality – what a remarkable difference? The one who does not accept his own completely independent existence, how can he attain completeness ? The independent existence of each jiva, infinite types of variations within his manifestations and the corresponding infinite types of variations of nimitta form karmas – all these are not observed anywhere else other than the rule of omniscient bhagwan.

A question has been posed in the context of the variations of the manifestations that when the manifestations of any two jivas in the world are not identical in totality then why is it stated in the context of Anivrattikaran (nineth) gunasthana that in this gunasthana the manifestations of all the jivas  are identical ?

The answer to this question is that similarity has been stated in respect to the  manifestations  pertaining to purity of Charitra (conduct) but the manifestations with respect to other qualities is not the same. The manifestations of knowledge etc. and in other bhavas pertaining to aghati karmas, there are differences. In this gunasthana itself someone may have two, three or four knowledges.  Some jiva may have short life span, some one may have long life span; some jiva may have height of one Dhanush, while another may have height of 500 Dhanush. Further someone may have one more birth left, while another may be proceeding to Moksha immediately and someone may have to wander for Ardh Pudgala Paravartan period. In this manner there are different variations possible. In the manifestations of two worldly jivas, it may be possible to have similarity from some particular aspect but the similarity does not exist from all aspects.

The one who has faith in the path of the Jina as declared by omniscient, in his heart only this subject can be accepted. In the end of this Vachanika, Pandit Banarasidasji  himself states  that this Vachanika is in accordance with the revelation by omniscient. The Jiva who listens to it, understands it and believes it , he shall be benefited in accordance with appropriate fate.

‘In accordance with the revelation of Kevali’  implies that for understanding it, one should necessarily have faith in the Kevali Bhagwan. The one who does not have faith in Kevali Bhagwan omniscient, he cannot understand this Paramartha Vachanika either.

There are infinite jivas in the universe, infinitely infinite paramanus; all are existent along with qualities and paryayas (modes) individually and manifestations of each of them is independently different. The manifestations of any  two of them is not the same – this is the Siddhant.

Continued…….

A Mystical Letter ( Rahasya-poorna chitthi written by Pandit Todarmal ji)

 

Preface : Around 260 years back a letter was sent addressed to Pandit Todarmal ji in Jaipur from the city of Multan ( Now in Pakistan). The letter shows the philosophical inquisitiveness  of a group of people who had profound learning of Jainism and were keen to understand its intricacies. One can imagine how the letter would have survived the ordeals of travel in those times and may be it took several months to complete the journey. This also indicates the kind of reputation Pandit Todarmalji was having in those times as an expert of the subject of  Jainism. His reply to those people is a masterpiece on the subject of spirituality. In very few words he has described the entire theory of meditation and its benefits. As a result this letter is no less than a shastra in terms of importance.

The style of Pandit Todarmalji was unique. He would anticipate the questions in the mind of the listener and raise that himself to answer it. This makes his letter simple to read and understand.

Overall the contribution of Pandit Todarmalji towards Jain  scriptures  is enormous. Be it the field of Karananuyoga or Drvayanuyoga , everywhere his influence is visible. One wonders how difficult things would have been for the spread and understanding of Jainism if he were not there.

 

                                                A  Mystical Letter

Todarmal writes to convey his words of deep  reverence to his brethren followers of same religion, who are highly praiseworthy having deep spiritual interest. Those were  Shri Khanchand ji, Gangadhar ji, Shripal ji, Siddharasdas ji and other brethren, in the highly auspicious town of shri Multan nagar.

Peaceful bliss reins over here, hope you all experience continued growth of your true bliss with the experience of conscious self.

One letter of yours was received by brother Shri Ramsingh ji Bhuvanidas ji. Its news was forwarded to me from Jehanabad by other brethren.

So brother, people like you only can raise such queries. In this present period there are very few who are interested in spiritual matters. Blessed are those who talk of own soul experience also. It is also said

Meaning: Whichever Jiva has even heard the subject of conscious natured soul with interested mind, he definitely is Bhavya, eligible to attain salvation soon.

So brother, I am writing some answers with my own knowledge in reply to your questions so please note them. You are requested to keep posting letters pertaining to spiritual matters and scriptures quite often. Actual meeting  of ours is dependent upon fate. In any case you should continue the  practice of own self experience. So here goes.

Now the answers pertaining to questions regarding direct-indirect etc. under state of self experience are provided based upon  my own understanding:

Firstly the form of self experience is depicted –

The Jiva substance is Mithyadrishti ( deluded ) from eternal times. The wrong belief pertaining to self and others, contrary to reality is known as Mithyatva. Later at some time, on account of subsidence, destruction,  subsidence cum destruction of the Darshan Moha karma of Jiva, the right belief pertaining to self and others as per reality dawns, then the Jiva is called Samyaktvi. Therefore in the right belief pertaining to  self and others the Nishchaya (true) Samyaktva of the form of realization of pure self is implicit.

Further, if the right belief pertaining to self and others does not exist and one believes only the Deva, Guru, dharma as described in Jain principles alone; and believes in seven Tatvas (elements) ; does not believe in the Tatvas or Devas etc. described in other religions; then just by following Vyavahara (practical)  Samyaktva  it does not entitle him to be called Samyaktvi ; therefore only the right belief accompanied with differentiation of self and others is termed as Samyaktva.

After attaining such Samyaktva, the knowledge which was derived with five senses and sixth mind under its subsidence cum destruction state with Mithyatva which was of the form of Kumati – Kushruta , that knowledge is now deemed to be Mati-Shruta form Samyak Gyan. Whatever the Samyaktvi knows is deemed to be all Samyak gyan form now.

Even  if per chance he knows the pot-clothes etc. substances wrongly, even then it is termed as Audayik Agyan on account of obscuration of knowledge. The explicit knowledge of the form of subsidence cum destruction is all deemed to be Samyak Gyan only since in knowing he does not mistake the other  substances as his own. Therefore this Samyak Gyan is part of Keval Gyan only; just as with removal of obscuration of clouds some illumination is revealed which is part of the total illumination.

The knowledge which was manifesting in the form of Mati-Shruta gyan,  that gyan only grows continuously to take the form of Keval Gyan; the category of all these with respect to right knowledge is the same.

The manifestations of this Samyaktvi takes the Savikalpa (with thoughts) or Nirvikalpa (thoughts free) form, in these two styles. In these the manifestations which are of the form of sensory subjects-passions and are of the nature of pooja, charity, practice of scriptures etc. are termed as Savikalpa form.

Here question- How does one detect presence of Samyaktva in spite of manifesting in the shubha-ashubha forms.

Answer : Just as a Munim engages in the activities of the Seth. He treats those activities as his own and accordingly shares the happiness-sorrow of the business. While serving he does not bother about  the absence of Seth ; even then the internal disposition is there that he does not own this business. While serving the Munim functions as Seth only. If he steals the money of the Seth and treats as his own then that Munim would be a thief. In the same way, one engages in the shubha-ashubha activities caused by fruition of karmas  manifesting in those forms, even then the internal disposition if there that this work is not mine. If he believes the body dependent fasting-vows to be his own then he would be Mithyadrishti. In this way the Savikalpa manifestations occur.

Now the procedure for leading into Nirvikalpa state starting with Savikalpa manifestations is described:

At some time the   Samyaktvi engages in contemplation wherein he differentiates between self and others, meditates upon his own nature of the form of glorious consciousness only, devoid of dravya karma, bhava karma and nokarmas. Subsequently the contemplation of others is discarded and only self remains under consideration. In that he visualises himself in several ways. ‘I am conscious blissful, pure, siddha etc.’ are contemplated which  automatically leads to generation of blissful waves and goose pimples. Subsequently even those thoughts get terminated and only consciousness form self is experienced and all manifestations occur focussed in that form. The thoughts of gyan-darshan etc. and naya-pramana etc. also get evaporated.

The nature of consciousness which was earlier formulated in savikalpa form, now in that only he manifests in pervader- pervaded form such that there is no distinction between the one contemplating and its subject. Such a state only is called nirvikalpa experience. Same is described in large NayaChakra scripture as:

Meaning: At the time of realisation  of the substance, one should first realise the ‘samaya’ i.e. pure soul by means of logic i.e. naya-pramana. Subsequently at the time of experience, there is no naya-pramana present since experience is direct.

Example- At the time of purchasing jewellery several considerations are taken into account, however when it is worn in reality then there are  no considerations- only happiness of wearing is experienced. In this way the savikalpa leads to nirvikalpa experience. 

Further the knowledge which was manifesting with the assistance of five senses and sixth mind, that knowledge converges from all other directions inwards towards self only in this nirvikalpa experience. This knowledge is kshayopasham (destruction cum subsidence ) form which knows only one subject at a time. Now since that knowledge is engaged in  knowing self hence all others are not being known automatically. This results in conditions such that even if there is external disturbance like sound etc., the meditator focused on self is not even aware of it. In this manner the mati gyan ( sensory knowledge) also gets focused inwards. Also due to elimination of thoughts of naya etc. the sruta gyan also gets focused inwards.

Such description is available in ‘Atmakhyati ‘ which is commentary on  Samayasar as well as in Atmaavalokan etc. also. That is why the nirvikalpa experience is called as experience beyond senses. This is so, since the task of senses is to know the touch, taste, colour, smell, sound etc. which are not present here and the function of mind is to indulge in vikalpas of different kinds, which too are absent.  Therefore the knowledge which was engaged in senses and mind, now manifests in the form of experience hence this knowledge is called Atindriya ( beyond senses).

Further this experience of self is also attributed to mind since in this experience only mati-sruta gyan are involved and no other gyan is involved.

The mati-sruta gyan do not result without involvement of senses and mind. Here the senses are not involved since subject of senses are corporeal objects only. However the knowledge of mind is present since subject of mind is non corporeal objects also. Therefore the manifestations pertaining to mind focus on self preventing  extraneous thoughts, therefore the mind is also given the credit. ‘Ekagra chnita nirodham dhyanam’ – such characteristics of dhyan (meditation) are feasible in the state of experience.

In a verse of Samayasar Natak it is stated:

In this way the manifestations towards self did not occur without involvement of mind, hence the experience of self is also called as generated by means of mind. Hence in describing it as beyond senses or generated by means of mind, there is no contradiction, only a difference of perception.

Further, you have written that “ soul is beyond senses hence can be experienced by means beyond senses”, so brother, mind is capable of knowing non corporeal subjects also, since the subjects of mati-sruta gyan are described as all substances. It is also said in Tatvarth Sutra-

And you have raised the question of direct-indirect, so brother, direct-indirect are not divisions of Samyaktva. Even in fourth Gunasthana one can attain Kshayik Samyaktva similar to that of Siddha, hence Samyaktva just denotes right belief alone. The Jiva still continues to be engaged in shubha-ashubha activities. Hence the point that you had written that “Nishchaya Samyaktva is direct and Vyavahara Samyaktva is indirect “, but it is not so. Samyaktva has three divisions – there Upasham Samyaktva and Kshayik Samyaktva are pure since they are devoid of fruition of Mithyatva and Kshayopasham Samyaktva is polluted since it is caused by fruition of Samyaktva Mohaniya. Even so, there is no distinction of direct-indirect in this Samyaktva also.

For the Kshayik Samyaktvi, manifesting in shubha-ashubha form or in the state of self experience, the quality of Samyaktva is the same. Hence Samyaktva does not have divisions of direct-indirect.

Further, Praman has divisions of direct-indirect,  hence Praman is Samyak Gyaan. Therefore Mati-Sruta Gyan are indirect Praman while Avadhi-ManahParyaya-Keval Gyan are direct  Praman. Same things are  stated in Tatvartha Sutra and Tark Shastra. 

The knowledge which knows its subject clearly with purity and totally is Direct and the one which does not know clearly and totally is Indirect. The subjects of Mati-Sruta Gyan are quite large , even then it does not know even one subject totally hence it is indirect, while the subjects of Avadhi-ManahParyaya gyans are limited even so it knows its subject pretty clearly hence it is partially direct. The Keval Gyan knows all its subjects totally and clearly hence it is completely Direct.

Further the Direct knowledge has two divisions – One is really direct , the second is SamVyavaharik (Practically) Direct. In these the Avadhi-ManahParyaya and Keval Gyan know their subjects directly hence it is really Direct. On the other hand the colours etc. are seen by the eyes, there it is stated practically that the colours are known directly. It is partially correct hence it is called as Practically direct. But suppose one object has several colours mixed then they are not clearly distinguished by the eyes, hence it cannot be called really direct.

Further, the Indirect Praman has five divisions – Memory, Recognition, Logic, Inference and Scripture.

There a thing which was known earlier, recalling it again is remembrance  or memory. Where an object is identified by an example it is known as recognition. The knowledge accompanied with causal arguments is Logic. The knowledge derived with causal arguments about an object is inference. Knowing a thing as laid down in scriptures is defined as Scriptural Praman.

In this way the Direct-Indirect Praman are divided.

Under this own experience state the soul that is known, is known by means of Sruta Gyan and that sruta gyan is by means of Mati gyan only. These Mati gyan- sruta gyan are called indirect hence the knowledge of the soul is not direct. Further the subject of Avadhi- Manah Paryaya Gyans are corporeal objects, and Keval gyan is not available to Chhadmstha ( jiva in 1-12 gunasthana) , hence by means of experience the knowing of soul is not possible using Avadhi-Manah Paryaya-Keval Gyans (for the Chhadmastha). Further the soul is not known clearly totally therefore real direct knowledge is not feasible.

Further just as colours etc. are known by means of eyes etc. , in the same way, the innumerable spaces of the soul are not known even with partial clarity. Therefore the practical direct knowledge is also not possible.

Here the experience of the soul is attained by means of the scriptural knowledge and inference etc. form indirect knowledge. Knowing the form of the soul as described in the Jain scriptures, one manifests into such meditation hence it is known as scriptural indirect pramana.  In other words, “ I am soul only, since I have knowledge; where all the knowledge is there, there all the soul is present – just as Sidhha etc. are there; further where the soul is not there the knowledge is also not present – just as dead body etc. are there.” – In this manner by inference the form of substance is established and the own manifestations are engaged into the same. Therefore the inference is described as Indirect Pramana. Or, otherwise, the thing which was known by means of scripture-inference etc. , keeping it in memory, he engages self in such thoughts, therefore it is called as memory. In these ways by means of indirect pramana, the soul is experienced and known. There firstly a thing is known , later what is known in that the manifestations are engaged.  On engagement of manifestations, nothing further is known specifically.

Here the question is raised again – In case there is no specific knowledge gained  in the  Savikalpa-Nirvikalpa states, then why there is more pleasure ?

 Its answer – In the savikalpa state the knowledge was engaged in knowing several subjects, in nirvikalpa state only the soul is known, one is this speciality. The second speciality is that, the manifestations which were engaged in several vikalpas, now engage in the self immersing in it. ‘

Due to these specialities, certain indescribable extraordinary pleasure is experienced of which even minutest amount is not there in the enjoyments of sensual pleasures. Hence that pleasure is called beyond senses.

Further question: If the soul is experienced indirectly only, then why is it called direct experience in scriptures ? Even in the gatha 

above it is said that. So how is it possible?

Its Answer: In experience the soul is felt indirectly only since the spatial elements of the soul are not observed. However by immersing in the experience of self, the manifestation that occurred is direct experience of the self. The taste of the self experience is not known indirectly by means of scriptures or inference pramans but is known by self directly in the form of experience. Just as a blind person tastes sugar, there he does not know the shape etc. of sugar, but the taste experienced by the tongue is direct. In the same way the soul is experienced indirectly but the resulting manifestation in terms of taste is direct. Know this. 

Or, otherwise also, the thing which is similar to direct is also called direct. Just  as people say that ,” I saw that person in my dream or in dhyan.” There nothing is seen directly but was seen similar to direct observation hence it is called direct. In the same way in the experience the soul is experienced like a real direct observation, hence with this logic if it is said that soul is directly observed- there is no harm. Statements are made in several ways, there by analysis one should accept those which do not contradict the  scriptures.

Here question : In which Gunasthana such experience is felt? 

Its answer : It is experienced in fourth gunasthana itself. However it happens after considerable duration in fourth and in the higher gunasthanas it occurs more frequently.

Question again : The experience is Nirvikalpa then why is there  difference between upper and lower gunasthanas?

Its reply : The difference lies in the involvement of manifestations. For example two people utter the same name, therefore both are manifesting in the same way. There one of them is more involved having more intensity while other one has limited. The same way it applies here.

Again question : When the nirvikalpa experience does not entail any vikalpa, then why the first division of Shukla Dhyan has been named as Prithakatva Vitark Veechar , where Prithakatva Vitark implies contemplation of different kinds of sruta which is defined as arth-vyanjan-yog-sankraman?

Answer : Statements are of two kinds- one is coarse and other is fine form. For example in sixth gunasthana itself, total celibacy vow  is stated in coarse form  and on the other hand the desire for sex is stated to be present in ninth gunasthana in a minute form. In the same way the nirvikalpa state of experience is defined to be present in coarse manner. Minutely speaking the Prithakatva Vitark Veechar etc. divisions and passions etc. are stated to be present upto tenth gunasthana. There such thoughts which are sensed by self as well as others, are defined as coarse and those which are not known to self and known only by Kevali Bhagwan – such thoughts are known as fine. In Charananuyoga the statements are predominantly coarse while in Karanauyoga the statements are predominantly fine. Such distinction should be applied elsewhere also.

In this way the form of nirvikalpa  experience was described.

And borther, you have quoted three illustrations and raised the question pertaining to them, so actually the illustrations are  not applicable totally. Illustrations represent one particular aspect of the objective. Here the moon(light)  on the second day (of moon cycle), drop of water, spark of flame- all these represent partially while full moon, ocean and ball of fire – these represent totality. In  the same way, in fourth gunasthana ,  the knowledge etc. qualities of the soul have been partially revealed while in thirteenth gunasthana, the knowledge etc. qualities of the soul are totally revealed. Just as illustrations are applicable for certain aspect, in the same way the qualities which are revealed of the avirat samyak drishti  and the qualities which are revealed in thirteenth gunasthana are of the same kind.

There you have enquired that if they are the same kind then just as Kevali knows all the objectives of knowledge directly, in the same way the one in the  fourth gunasthana would also be knowing the soul directly ?

Answer : Brother, the sameness  does not apply in the context of directness, it applies in the context of Samyak gyan. The one in the fourth gunasthana has samyak gyan in the form of Mati-Sruta gyan while the one in thirteenth gunasthana has samyak gyan of the form of Keval gyan. The difference between partial and total lies in the sense that the one having mati-sruta gyan knows the non corporeal objects  indirectly, and corporeal objects as direct-indirectly in certain order, while the keval gyan knows totally all the objects directly  simultaneously. First one  knows indirectly and this one knows directly, this is the difference. If we apply the sameness everywhere then just as kevali knows unrequired objects also simultaneously and directly in nirvikalpa form,  in the same way the other one also should know it- but it is not so. In this way one should know the difference between direct-indirect.

It is also told in Ashtasahasri :

Meaning: Syadwad, i.e. sruta gyan and keval gyan – both of them illuminate all the substances. The only idfference is that keval gyan is direct and sruta gyan is indirect. But there is no difference in terms of knowing.

Further you have written the form of Nishchaya Samyaktva and  Vyavahara Samyaktva , so it is right, but you must know that in the Vyavahara Samyaktva of Samyaktvi and at other times, internally nishchaya samyaktva is implicit, is always present.

Then you have asked – Some cofollower says that if soul is known directly then why not know the karma vargana also directly ?

So the reply is that soul is known directly to Kevali only while karma vargana is known to Avadhi gyani also.

Then you have written -  similar to the moon visibility on second moon(day), the spatial elements of soul should also be visible?

Answer : This illustration is not in the context of spatial elements, it is from the aspect of qualties.

The questions that you have asked with respect to samyaktva and experience and direct-indirect etc., their answers I have written as per my knowledge; you also should verify them  from Jinavani and your own experience.

So brother, what all can we write, many of the things that we know, cannot be written. Some of the things  can be told in meeting, but that is dependent upon the influence of karmas. Hence the best course is to remain active in experiencing the nature of consciousness.

At the present times, the philosophical material is available in Atma Khyati – the Sanskrita commentary on Samayasar Granth by Acharya Amrit Chandra – and the description of Agam is available in Gommatsar and other granths.

What all is known cannot be put to words, hence you too should keep practicing Adhyatma and Agam granths, and remain immersed in nature of self.

And if you have come to  know some specific granths, then do please let me know. Cofollowers should continue interaction. Although I am not very wise, but interaction with people like  you helps quite a lot.

Till we could meet, do keep writing letters.

Date : Falgun Badi 5, Samvat 1811. 

 

                                                                           The End

 

Paramatma Prakash - 41 (Concluding part)

 

The glory of Siddhas is further described:

Gatha 202-325: The Siddha Bhagwan is benefactor of all the people of the three loks and his nature is eternally blissful. O Jiva! After acquiring the own nature in that pious kshetra, he will stay there for ever and shall never return to the transmigration of the four gatis.

Commentary: Siddha Parameshhthi is the benefactor of all  the three loks. By contemplating upon him the bhavya jivas cross the ocean of transmigrations. Therefore he is ideal of the bhavya jivas and the benefactor. His is free of ragas etc., avyabadh, and indestructible blissful natured. Such infinite qualities form Bhagwan is existent in Moksha state now. He has attained pure soul nature. Infinite time has past and infinite time will be spent in future but that Prabhu will be resident of Siddha kshetra for ever. The objective of using the term ‘resident forever’ is to negate the belief of those who say that the liberated souls also return to the world.

The description of Siddhas continues:

Gatha 203-326: The Bhagwan Siddha Parameshthi is devoid of birth and death. He does not undergo the sufferings of the four gatis and he is of the form of Keval darshan-keval gyan. Devoid of any karmas he resides at that Siddha Kshetra for infinite period immersed  in his own blissful nature.

Commentary: The Siddha Bhagwan stays in the indestructible Siddha Kshetra for ever, without having diseases of birth and death, devoid of sufferings of the four gatis which are opposite to the nature of blissful own self having singular pure indivisible nature. His knowledge is not of the form of thought process carried out by worldly people in which they know something first and then know something else next. His keval darshan and Keval gyan knows all the dravyas, kshetras, kaal and Bhavas in one samaya. The nature of soul illuminating the lok-alok  is of the form of infinite knowledge, infinite darshan, Infinite bliss and infinite power. Such Siddha Parameshthi Bhagwan who is like an ocean of infinite qualities within his own nature form foursome of own dravya, own kshetra, own kaal, own bhava and is located at the peak of the lok in ever blissful form which does not have any end. He always resides within the state of siddha for ever and is all pervasive by means of keval gyan- keval darshan within every single entity. Free of any hindrances due to karmas, with infinite unlimited qualities, he enjoys blissfully in Moksha.

In this way in the main section comprising of twenty four dohas, the fourth section with the prominence of narration of  Siddha Parameshthi   was described by means of three dohas.

Next three dohas narrate the result of people immersed in the contemplation of Paramatma Prakash:

Gatha 204-327: Those Munis who contemplate upon the Paramatma Prakash named scripture , applying their mind and always practice it, O Jiva! Conquering all the Moha they know the supreme substance.

Commentary: All those Sadhus who have renounced all the possessions, continuously contemplate upon this Paramatma Prakashak Granth, which is illuminator of the supreme soul substance, with pure bhavas devoid of any perverse ragas etc. form bhavas, they uproot all the moha karmas which are  opposite to the  undeluded supreme soul substance. Conquering the Mithyatva- ragas etc., they realize the pure undeluded, perturbation free, ever blissful natured, Paramatma fully well.

Other benefits of practicing Paramatma Prakash are described:

Gatha 205-328: Further it is told that those bhavya jivas who with reverence read, listen and understand this Paramatma Prakash scripture; they too shall attain keval gyan and its primary source Paramatma tatva, illuminating the lok-alok quite soon.

Commentary: In other words, Paramatma Prakash is also the name of Paramatma Tatva as well as that of this Granth; hence those reading it shall attain both soon. Prakash is also the name of Keval gyan and its source pure Paramatma, which is the soul substance illuminating the lok-alok knowing all the three periods along with their infinite qualities and manifestations, which they shall attain soon.

Further benefits of reading Paramatma Prakash are elucidated:

Gatha 206-329: Those bhavya Jivas who always recall this granth illuminating Paramatma from aspect of Vyavahara naya and the supreme soul substance having keval gyan etc. infinite qualities from aspect of nishchaya naya, always remembering it; their Moha karma which is distinct from moha free soul substance, gets eliminated pretty soon. With the benefit of the spirit of pure soul substance, they attain glories of the status of Devendra, Chakravarty etc. and subsequently relinquishing the position of Chakravarty accepting ordination in Jina order, attain keval gyan  thus becoming the owner of the three worlds. This is the essence.

In this way in the main section comprising of twenty four dohas, the fifth section with the prominence of benefits of spirit of Paramatma Prakash   was described by means of three dohas.

Next three dohas narrate the characteristic of saints who worship the illumination form pure Paramatma described by the word Paramatma Prakash.

Gatha 207-330: Those great people only are worthy of practicing this Paramatma Prakash granth, who are scared of the miseries of the four gatis form world and wish to attain the state of Moksha.

Commentary: Those people only are suitable for  contemplation of Paramatma Prakash granth from aspect of Vyavahara naya and pure Paramatma substance from aspect of Nishchaya naya, who are fearful of the miseries of the hell etc. form world which is opposite to the indestructible bliss beyond senses generated by the spirit of supremely blissful pure soul substance free of ragas etc. form vikalpas. They are fearful of transmigration in the four gatis and those who wish to attain the Moksha state which is the abode of Siddha Parameshthi.

Glory of those people is described some more:

Gatha 208-331: Those Munis who do not get drawn into sensual subjects and passions, who are worshipers of Paramatma, they only are eligible for practicing Paramatma Prakash.

Commentary:  Those who are dedicated towards Paramatma Prakash named Granth from aspect of Vyavahara naya and devotion towards the own pure soul natured Paramatma from aspect of Nishchaya naya, they do not indulge in sensual subjects being satiated with the supremely blissful experience beyond senses by the experience of supreme soul substance free of sensual subjects and passions. To them the pleasant objects have been bestowed by themselves upon them but  they do not indulge in them.

The narration continues further:

Gatha 209-332: Those people who are intelligent by the experience of own knowledge and whose minds are purified by the renunciation of all the webs of vikalpas of raga-dwesha-moha which are opposite to the experience of Paramatma. Such saintly munis are eligible for practice of Paramatma Prakash.

Commentary: Those people only are eligible for study of Paramatma Prakash named Dravya-sutra by aspect of Vyavahara naya and worship of Bhava-sutra named pure soul nature by aspect of Nishchaya naya, who are highly competent with the experience of soul knowledge and who have pure bhavas free of mithyatva-raga-dwesha impurities. Other than such people nobody else is suitable for practicing Paramatma Prakash.

In this way in the main section comprising of twenty four dohas, the sixth section with the prominence of characteristics of adorers of Paramatma Prakash was concluded by means of three dohas.

Next one doha describes benefits of practicing this shastra and two dohas regretting the mistakes in this shastra :

Gatha 210-333: This Paramatma Prakash generated out of pure spirit destroys the miseries of all the four gatis. This Paramatma Prakash although from aspect of Vyavahara naya, is formed out of dohas verses in Prakrit and other characteristics, even then from aspect of Nishchaya naya, it is free of characteristics and verses and is of the form of illuminated pure soul nature.

Commentary: Auspicious characteristics and organization – both are non existent in Paramatma. Paramatma does not have auspicious-inauspicious characteristics and free of  organization,  is of the form of infinity, of the nature of Upayoga with blissful characteristics natured; worship the same with spirit, which is destroyer of miseries of four gatis. Pure Paramatma is free of Vyavahara characteristics and Sruta form verses and has different own characteristics; and this Paramatma Prakash named Adhyatma Granth although is formed out of verses and Prakrit characteristics , but in this the knowledge of own experience is given prominence  and verses metaphors are not important.

Next Shri Yogendu deva renounces the mistakes:

Gatha 211-334: Shri Yogendu deva says, “ O Bhavya Jivo ! Wise people should not presume the repetitions in this granth as mistakes nor the lack of proper poetry; since for explaining  to Prabhakar Bhatt I have repeated the subject of Veetrag supremely blissful form Paramatma substance again and again.”

Commentary: The blemish of repetition does not apply in this granth written with the spirit of pure soul. Similar to Samadhi Tantra and other scriptures, in this granth also the form  of pure soul has been described again and again and the same subject is repeated again and again. Understanding this one should contemplate upon the intent again and again. In the guise of Prabhakar Bhatt, all the jivas are addressed the path of bliss and for this purpose in this granth, the subjects of Bahiratma, Antaratma and Paramatma are described again and again.

Further Shri Yogendu Deva tells the wise people knowing  the reality to overlook his mistakes in writing verses, metaphors etc. :

Gatha 212-335: In this granth, if I have used some proper -improper words then the wise ones who are knowing the real meaning should forgive me.

Commentary: My intellect corresponds to that to Chhadmastha ( 1-12 gunasthana). If I have used some words improperly from aspects of usage, meaning, verse, metaphors then the wise ones should forgive me and correct it. Those intelligent ones who know the real meaning properly, should bestow forbearance and not give importance to mistakes. Thus prayed Yogendu Deva to great Munis. Those great saints who know their own pure nature very well within their own selves. The own nature is free of blemishes of ragas etc. and has qualities of infinite knowledge, vision, bliss and strength- such nature of their own they see within themselves, know it and experience it; they alone are eligible for listening to this granth and making corrections.

In this way the seventh section was described by means of three  dohas.

Thus the major section of twenty four dohas is concluded.

Further the benefit of studying this granth is described by means of ‘stragdhara’  named verse ( a style of hindi verses):

Gatha 213-336: Those minds within which the own soul substance gets illuminated, those Sadhus only attain the objective. How is that substance? It is free of blemishes of ragas etc. and is of the form of knowledge which is meditated upon by the great Munis at all times, that substance is present within the bodies of all the beings within this world, which itself does not have a body, that substance has an incomparable  body of the form of Keval gyan and bliss, which is the greatest in all the three loks, worshipping which the saints with peaceful attitude attain Siddha state.

Commentary: In those minds in which that conscious substance has been revealed, that sadhu only attains the objective. That substance is Guru of the three loks adorned with  unlimited infinite bliss etc. qualities, and such substance is realized by saints  only. How are those saints? Those who are free of their own pride, prestige, and profit etc. form motives and webs of vikalpas, who have realized their own supremely blissful form.

In the end, for the auspicious ending of the granth, he offers thanks with  blessings:

Gatha 214-337: Let the Paramatma Tatva grow most magnificently, which has the body of the form of knowledge & bliss or the illuminated  Supreme Audarik Sharir belonging to jivas who have attained Arihant state. That Supreme Audarik sharir (body) is such that its brightness is greater than thousands of suns, i.e. it is totally illuminating. Those Kevalis who have attained supreme status, to them the divine male form is directly experienced, and those who are great munis, in their mind veetrag nirvikalpa samadhi of the form of second stage Shukla dhyan is being experienced which leads to Moksha.

Commentary: The unique flame of knowledge is ever benedictory which has the nature of omniscience. Those who are indulgent in the subjects of five senses opposite to the supremely blissful pleasure beyond senses generated with the spirit of benedictory Paramatma in the world, to them the attainment of Supreme soul substance is extremely difficult.

In this world  let the supreme soul substance be praised which cannot be realized by those indulgent in sensual subjects.

( In this way with eighty one dohas describing general differentiating spirit, subsequently with twenty four dohas form major section and two closure- in this manner with altogether one hundred and seven dohas, the choolika of second Maha Adhikar is completed. )

In this way in this Paramatma Prakash granth the first Adhikar was completed having one hundred twenty six dohas comprising of one hundred and twenty three dohas and three Prakshepaks. The second Maha Adhikar of one hundred nineteen dohas incorporated one hundred fourteen dohas and five Prakshepaks. The third Maha Adhikar was described in one hundred seven dohas. In this manner with Prakshepaks and two concluding dohas resulting in three hundred forty-five dohas, the description of  Paramatma Prakash inclusive of commentary of Bramha Deva  was completed.

 

                                                            The End

Paramatma Prakash -40

 

Next the sensual subjects and passions are interdicted:

Gatha 192-315: Those who adopt Samadhi but do not accept Param Samadhi of the form of three guptis by uprooting the sensual subjects-passions, O yogi! They are not worshiper of Paramatma.

Commentary: These sensual subjects and passions are enemies of pure soul substance hence the one who has not destroyed them, how can he be worshiper of own nature? The own nature is worshipped only by one who does not indulge in sensual subjects and passions. There is nothing second to sensual subjects and passions which is harmful to the worship of own Paramatma who is  free of all the flaws. The experience of pure soul of the form of renunciation of sensual subjects-passions is observed with detachment only. When detachment is there the knowledge of substances is clearer hence both of these are friends. These only are the means of dhyan along with Nirgranth (One who is unattached and is possession less) form  renunciation of internal external possessions. Restraint of the mind is of the form of sincere experience of own soul which is assistant to veetrag nirvikalpa samadhi. Further overcoming twenty two hardships is also means for dhyan. In this way there are five means for dhyan. Knowing them one should practice dhyan.

Same thing is told elsewhere, “ There are five means for the contemplation of the soul – detachment from the world- body- enjoyments, knowledge of the substances, renunciation of all the possessions, restraint of the mind and overcoming the twenty two hardships.”

Now the glory of Param Samadhi is described:

Gatha 193-316: Those Munis who, assuming the param samadhi  do not know own soul of the form of keval gyan etc. infinite qualities, those people devoid of spirit of pure soul, suffer for infinite period different types of body & mind related  miseries of hell etc.

Commentary: The suffering of the mind is called “Aadhi” and sufferings of body is called “ Vyadhi”. The ignorant jiva suffers these different kinds of miseries. These miseries are opposite to the nature of veetrag supremely blissful experience of soul. This jiva has been suffering different kinds of miseries in four types of births since eternal times without knowledge of own nature.

Knowing this preachment,  remaining stationary within own pure soul discarding all the corrupt bhavas of the form of raga-dwesha etc., one should contemplate of own nature only.

Further it is told that till all the shubha-ashubha bhavas of the jiva have not been eliminated, param samadhi cannot be attained:

Gatha 194-317: So long as shubha-ashubha form manifestations, which are opposite to the nature of Paramatma devoid of all the webs of sankalpa-vikalpas, are not eliminated, till then in the pure mind free of vikalpas of ragas etc., which is characterized by right belief-knowledge-conduct form shuddhopayoga , the supreme samadhi cannot be attained by this jiva. So says kevali bhagwan.

Commentary: When shubha-ashubha vikalpas are eliminated then only Param samadhi can be attained- this is ordained by Jineshwara deva.

In this way  six dohas were  described with the prominence of supreme samadhi which formed part of the twenty four dohas being designated.

The next three dohas described the state of Arihant. Call it Arihant state, or Bhava Moksha, or life Moksha or generation of Keval Gyan – all the four imply the same meaning:

Gatha 195-318: Proceeding on the Moksha marg, with the elimination of all the vikalpas, leading to destruction of four ghati karmas, the soul attains Arihant state.

Commentary: With the destruction of four ghatia karmas namely Gyanavaraniya, Darshanavaraniya, Mohaniya and Antaraya, this Jiva attains Arihant state. Those who are worthy of being worshipped by Devendra etc. are called Arihant since being venerable only they are called Arihant. Adopting Maha Muni state, staying in right belief-knowledge-conduct form path towards Moksha, when all the vikalpas of ragas etc. are destroyed then with the benefaction of nirvikalpa dhyan, one attains keval gyan state. The one with Keval gyan is called Arihant or free from life. When Arihant state is attained then one attains Bhava Moksha. Later after destroying four Aghatiya karmas, one attains Siddha state. Siddha is called Videha Moksha. – this is the means to Moksha.

Now the glory  of Keval gyan is described:

Gatha 196-319: Knowing the lok-alok continuously by means of keval gyan, definitely this supremely blissful soul only becomes Arihant by the virtue of jewel trio.

Commentary: Knowing all the lok-alok within one samaya by means of Keval gyan, he is called Arihant. Whose knowledge does not have any sequence for knowing, knows all the lok-alok within one samaya directly , without any order of first and next. All the dravyas, khetras, kaals, bhavas are known directly continuously. That Kevali bhagwan is ever blissful, having characteristics of veetrag supreme equanimity form supreme bliss, pleasure beyond senses  with indestructible happiness- definitely he is knowledge blissful form, there is no doubt about it.

Further it is told that Keval gyan alone is the own  nature of the soul and Kevali only is called Paramatma:

Gatha 197-320: The one who is Jina on account of conquering enemies of the form of gyanavarana etc. eight karmas which are cause for transmigration into the forest of the form of eternal world. Who is having infinite qualities of keval gyan etc., whose nature is ever blissful devoid of sensual subjects and ragas etc. form vikalpas of the soul, such is the Jineshwara Keval Gyan form Arihant deva. That soul only having supreme infinite knowledge etc. qualities form wealth is Paramatma. He only is called Veetrag-  Sarvagya ( omniscient). O Jiva! He alone is the greatest amongst the worldly folks. Such nature of Bhagwan is explicit and such is the nature of soul only.

Commentary: In the worldly state, from aspect of nishchaya naya, he is present in capability form, hence worldy people are called Jina from aspect of capability; while kevali is called jina from aspect of revelation. From aspect of Dravyarthika naya, all the jivas are of the bhagwan form. In this way from aspect of nishchaya naya, Jiva can be called Param Bramha, param shiva. Considering from aspect of nishchaya naya, all the names of the bhagwan belong to all the jivas, all the jivas are same as jina  and Jinraj is also of the form of jivas, know this.

Same thing is stated elsewhere,” The one who knows the Samyak drishti jivas as Jinavar and who knows Jinavar as jiva, that the caste of jivas is the same as that of the jinavar and the caste of jinavar is same as that of the jivas, such maha Munis do not differentiate between the caste of Jivas and Jinavar from aspect of Dravyarthika naya, they alone attain Moksha.”

In this way  three dohas were  described as part of second intermediate part  with the prominence of Arihant deva  which formed part of the twenty four dohas being designated.

The next three dohas are described with the prominence of the meaning of the word Paramatma-prakash.

Gatha 198-321: O yogi! Consider the Jineshwara Deva devoid of gyanavarana etc. eight karmas and thirst etc. eighteen types of defects as Paramatma Prakash for sure. In other words the Defect free Jinendra deva himself is Paramtama Prakash.

Commentary: All the karmas, which are different from the conscious blissful natured Paramatma without any ragas, are the root cause for the world. All the worldly people are accompanied with the karmas while Bhagwan Jinaraj is free of them as well as free of all the defects. These defects are affecting the worldly people and obscure the infinite knowledge-bliss etc. qualities  of the knowing natured soul. The omniscient who is free of all these defects, himself is Paramatma Prakash, such is the conclusion in the mind of Yogishwaras. Shri Guru tells the disciple, that O yogi! You consider it so definitely, this is the intent of the wise ones.

The same is further reiterated:

Gatha 199-322: The ones who are accompanied with infinite foursome of keval darshan, keval gyan, infinite bliss and infinite power, they alone are Jina deva and they alone are supreme Muni i.e. gyani with direct knowledge. What is the form of that Jina deva? The illuminator of the lok-alok is the keval gyan , the ones who have such supreme illumination, they alone are supreme illuminator knowing all the dravyas, kshetra, kaal and bhava. These keval gyan etc. infinite foursome, know the infinite dravyas, infinite kshetras, infinite kaal and infinite bhavas at the same samaya only ; hence they are infinite, indestructible, without end , know this.

Now Jinadeva only has several names, this is informed:

Gatha 200-323: The one who is called as Paramatma, Muni, Param Pada, Hari, Mahadeva, Bramha, Buddha and Param Prakash, all these are the names of Jina deva who is free of ragas and is pure.

Commentary: The ones who have direct knowledge, call him as Param Pada since he is the base  of supreme bliss, knowledge etc. infinite qualities. He alone is Vishnu, he is Mahadeva and he alone is called Param Bramha. Being the knower of all he is called Buddha; such all pervasive Paramatma, Jina deva, deva amongst the devas is called by different names. He is pure due to absence of the defects of all the ragas etc., such is the Arihant deva, same is Paramatma, Param Pada, same is Vishnu, same is Shiva, same is Ishwara, same is Bramha, same is Sugat, same is Jineshwara, same is Vishuddha- thus he is recited with one thousand eight names. These worldly people having different likings, worship the jina raj with different names. These names belong to Jina raj and none else. Same thing is told in other scriptures,” He is the Swamy of the Mokshapura accompanied with one thousand eight names.” All worship him. He has infinite names and infinite forms. In reality, O worldly people ! Worship the Bhagawan Deva who is free of names and forms.

In this manner in the main section with twenty four dohas, the third intermediate section was described with three dohas with the prominence of the meaning of the word Paramatma Prakash:

Next three dohas  describe the form of Siddhas:

Gatha 201-324:    O Jiva!  Those who attain the indestructible state of salvation after destroying karmas by means of Shukla Dhyan , are described as greatest Siddha Bhagwan by Jinavar Deva.

Commentary: Arihant Parameshthi is the illuminator of all the Siddhants and he is described Siddha Paramatma as Siddha Parameshthi who is worshipped by all saints. He is the greatest since he is adorned with Keval Gyan etc. infinite great qualities. Siddha Bhagwan is devoid of gyanavarana etc. eight karmas and adorned with eight qualities namely Kshayik Samyaktva, Keval Gyan, Keval Darshan, Anant Veerya, Sookshma, Avagahan, Agurulaghu, Avyabadh. Further that Flawless deva has attained eternally indestructible state by destroying shubha-ashubha karmas which are generated by means of Art-Raudra perverse dhyans,  opposite to the pure knowledge-vision natured soul substance, by means of knowledge of own experience form Shukla dhyan. How is that Shukla dhyan? It is supremely perturbation free, devoid of ragas etc.  vikalpas. This dhyan is root cause for Moksha. Infinite people have attained  Siddha-hood  by means of it and will attain in future.

To be concluded …..