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.
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.
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
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