The
sequence of spiritual development:
Gatha 42: Negating the ignorance within myself with the power of
indifference continuously, my own nature gets realised within myself and gradually it would reach the pinnacle also.
When the soul
discovers the existence of great qualities like consciousness and bliss etc.
within himself and finds that these qualities have not reached their peak of
their possible development then he finds ignorance as the possible cause for
the same. Here the process for negating that ignorance has been described as
subscribing to indifference which is nothing but subsidence of ragas. As the
ragas becomes less and less, i.e. the power of indifference increases, the
ignorance would reduce and the development of qualities of soul would enhance.
This procedure only would enable to
reach the peak of his qualities
sometime.
The
contemplation of the Yogi:
Gatha 43: In spite of appearing to be many from the aspect of
paryaya, on account of accumulation of shapes
of all the substances within them; even then from the aspect of dravya, I am
one only. In reality no word can describe me- I am indescribable.
Here the
contemplation of yogi is described. He thinks that since eternal times his
paryayas had the subjects of some substance or other. This way from the aspect
of paryayas, it is full with shapes of so many different substances. Even then
from the aspect of dravya I am one only within so many paryayas. Therefore I
cannot be described by a single word which may describe my full form.
Means
for ordination of soul:
Gatha 44: Therefore for attainment of that indescribable Param-Bramha
( highest status of soul)- I ordain my mind with the contemplation of very
miniscule shabda-bramha ‘ Soham ( I am that)’.
In the
previous gatha the soul was defined as indescribable with a single word. Therefore
for the attainment of that supreme soul status, the yogi ordains his mind with
the miniscule word ‘Soham’.
The
contemplation of Param Bramha with Shabda-Bramha:
Gatha 45: Within the pond of the form of heart, the lotus flower of
the form of dravya mind having eight half open leaves have bloomed with the
illumination of dhyan form yoga which reveals the supreme flame form myself.
With the
ordination of spirit of ‘soham’ in the mind, in the contemplation state, the
soul experiences that his dravya mind of the form of lotus flower having eight
leaves have bloomed and opened fully with the illumination of meditation form
sun. The illumination form great flame is myself.
The
state of soul-experience:
Gatha 46: with the destruction of darkness of Moha and stoppage of
senses and mind form wind ( perturbations), I am zero with respect to all other
dravyas and non-zero with respect to self. Such supreme flame is observed by my
inner sight within me.
With the
elimination of Moha bhava i.e. with the destruction of darkness of Moha, the
activities of mind and senses terminate. At that stage, for a few moments, the
soul is able to experience the pure nature of self by means of inner vision.
That form is devoid of all other substances but still replete with own darshan,
gyan, bliss etc. qualities. Thus experiences the soul immersed in Dhyan.
Samvar
and Nirjara by means of supreme concentration:
Gatha 47: Observing myself within me as described above, I attain
supreme concentration and experience blissful soul- from this aspect I myself
am Samvar and Nirjara form.
In this
manner, observing self within self, the soul attains supreme concentration and
experiences the bliss of the soul. On account of this one attains Nirjara as
well as Samvar i.e. the karmas accrued in the past are shed away while influx
of new karmas is blocked thereby attaining samvar.
Regrets
for the past mistakes by the Yogi:
Gatha 48-49: In spite of being equipped with infinitely infinite
conscious powers from the aspect of shuddha nishchaya naya, on account of being
ordained with eternal ignorance, I have immersed myself with my senses and mind
in the external world and believing the body only to be of the nature of self,
I believed the loss and gains of the body only to be the loss and gains of
myself.
In these two
gathas as well as in the next gatha the Yogi is reviewing the mistakes carried
out in the past. He is thinking that since eternal times, he had the delusion form ignorance of soul being the body only due to
which he had been functioning with senses only for knowing the external
subjects. Therefore whichever paryayas- bodies he acquired, he treated them as
soul. The gains of body with the association of healthy food etc. and the
losses due to sickness etc. , he has treated as gains and loss of the soul
only. All this has been his eternal folly since he is not the body form which
is corporeal and momentary. He is in reality equipped with infinitely infinite
conscious power which always remains consistent.
The
Yogi contemplates further:
Gatha50: In the same way, believing the body occupied by the soul of my wife etc. to be their
soul, I shared their
happiness-unhappiness i.e. imagining them to be mine, I enjoyed their happiness-unhappiness as my
own.
The Yogi is
continuing to contemplate that just as he believed his body to be his own soul,
in the same way he has believed the insentient bodies of his wife-sons to be
their souls. On account of this belief he has shared their
happiness-unhappiness of their bodies also. This has been his mistake all along
which he has realised now.
Now
with the elimination of delusion, the experience of bliss:
Gatha 51: Now with the elimination of ignorance, knowing the souls of
self and others in the form of souls and bodies in the form of bodies, I am now
tasting corruption free equanimity form nectar.
The
manifestation of soul on realisation of eternal mistake is described here. Now
he knows soul as soul and body as body whether it belongs to self or others. In
this manner he is experiencing the equanimity. Such equanimity cannot be
experienced by believing the soul to be transitory like body surrounded by happiness or unhappiness.
The
detached state of Yogi:
Gatha 52: My soul is the of the form of consciousness occupied with
knowledge of substances and detachment. My senses are neither dead, nor alive;
neither asleep nor awake.
This gatha
makes reference to the mysterious state of the soul attained when it is engrossed in the knowledge of the self
and detachment; at that time the senses attain an indescribable state which can
neither be called dead or alive, neither asleep nor awake. They are not dead
since they have capability of experiencing their subjects. They are not alive
since at that moment they are not engaged in experiencing their subjects. They
are not called asleep since their activities are not hampered by fruition
of sleep inducing karmas. They cannot
be called awake since in spite of having freedom of upayoga they are not
engaged in their activities. The upayoga remains engaged in realisation of self
and detachment.
The detached state of Yogi is described with
an example:
Gatha 53: With the awakening of progeny of pure knowledge preventing
the generation of previous ignorance form ordination, my imagination also would
not remember anything of the past memories etc..
Earlier the
past ordination was such that it used to induce Sankalp-vikalpa in the mind
continuously. Now with generation of progeny of pure knowledge in stream form,
this tendency has been blocked. Even if at any moment the memory of an external
object arises, would it get engaged in remembering it ? No it would not. The
internal stream of pure upayoga would continue to flow unhindered.
The
spirit of enhancement of own experience by the Yogi:
Gatha 54: For continuous enhancement of own experience, realising the nature of self and
experiencing it in stationary form, relinquishing the undesirable external
substances and accepting the venerable own nature, my spirit is to experience
the jewel-trio form own nature.
The Yogi
continuously aspires for enhancement of own soul experience. It is his
aspiration that he should relinquish the raga-dwesha form unvenerable external
substances and accept the venerable conscious blissful form self. Thus he
should experience his own pure jewel trio form own nature continuously.
The
great devotion of Yogi:
Gatha 55: Discarding the ashubha
upayoga, taking recourse to shubhopayoga by practice of shruta(scriptures), I
should remain in Shuddhopayoga for as long as possible, this alone is my
highest allegiance.
Here the
sequence of attaining shuddhopayoga is described. First ashubhopayoga is
discarded and recourse is taken of shubhopayoga. This is attained most
effectively by studies of scriptures. Thirdly attainment of shuddhopayoga and
remaining in that as long as possible is the goal of yogi. He has full faith in
this sequence.
The
divisions of Upayoga in the form of ashubha-shubha and shuddha:
Gatha 56: The manifestation/activities of soul in the form of raga-dwesha-moha is
Ashubhopayoga. The affection towards dharma preached by Kevali is Shubhopayoga.
The soul manifestation immersed within own conscious nature is Shuddhopayoga.
Here the
forms of the three types of upayoga is described. The manifestation of soul in
the form of raga-dwesha-moha is called ashubhopayoga. The affection towards the
Muni dharma and shravak dharma as preached by Kevali bhagwan is shubhopayoga.
Immersion within own conscious nature is shuddhopyoga.
The
form of Yoga:
Gatha 57: “ that pure form is myself only, that pure form is myself
only” – engaging in such spirit, the immersion of soul within own pure nature
is some indescribable Yoga.
“That
shuddha form paramatma is myself only”- continuous contemplation of the above
with complete faith leads to immersion within own pure nature. That is the Yoga
or Samadhi form dhyan which is indescribable with words since words do not have
capability to explain it. That is something which is experienced in own pure
soul wherein the waves of raga-dwesha-moha do not arise. Where those waves are
present, that soul cannot experience the soul.
The
fearlessness of the Yogi engaged in pure soul nature:
Gatha 58: The Yogi engrossed within own pure knowing conscious form supreme
bliss does not fear anything, instead fearlessly he experiences own supremely
blissful self only.
Here the
result of being engrossed in own pure conscious nature is described and told
that such yogi does not fear anything – whatever be the form of disturbance or
commotion- he continues to enjoy the experience of own self.
To Be Concluded…..
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