Tattva Gyan Tarangini......3

 

Fifth Chapter

‘ The pure conscious form was never attained earlier’ – its assertion

Shloka 1: Earlier several times, I have heard and known different types of jewels, medicines, clothes, ghee etc., diseases, cereals, gold-silver metals, stones, women, elephants, horses, men, crocodiles etc. form aquatic animals, birds, cows, buffaloes, several things their names, generation, value and usage very well with my strong intellect; however I have not known till now the pure conscious form which is my own and  permanently  of the soul.

Meaning: I am roaming in this world since eternal times. There is nothing left in this world whose name I may not have heard, whose generation, value and usage, I may not have known. However this own pure conscious form named substance only remains whose name I had not heard, nor known the means to attain it, nor its purpose. Hence this is an extraordinary substance.

Shloka 2: Earlier several times I have considered and contemplated upon different substances ; however deluded by the Moha of wife, son etc., I have never contemplated of pure conscious form.

Shloka 3: I have died in infinite births, infinite times; however at the time of death, I have never remembered that ‘I am pure conscious form’.

Shloka 4: I have acquired extraordinary riches of Kalpa Vriksha, treasures, Chintamani jewel, Kaam Dhenu etc. which are beyond this world. However I have never acquired wealth of incomparable, pure conscious form till now.

Shloka 5: Since eternal times I transmigrated in this world. I completed all the five Paravartan namely dravya, kshetra, kaal, bhav, Bhava several times. But I never attained the own natured pure conscious self till now.

Shloka 6: Earlier several times, I attained status of Indra, king etc., infinite times I was master of Vidhyadhars and was Ahamindra. But I never attained the benefit of pure conscious form soul.

Shloka 7: Several times I conquered different enemies wandering in different Gatis of Narak, Manushya, Tiryanch and Deva. However for attainment of pure conscious form, I could never conquer the all powerful Moha form enemy.

Shloka 8: Infinite times in the world I preached upon the extremely difficult scriptures in totality explaining their meaning and heard also several scriptures. However deluded by Moha, I never accepted the description of pure conscious form.

Shloka 9: Wandering in this world, I served several elderly people and attended the gathering of great wise people also. But I never acquired own pure conscious form.

Shloka 10: Several times I took birth in Arya Khand as Manushya, several times I was born in higher Kula ; acquired Vajra Vrishabh Narach Sanhanan several times; still I never could attain the pure conscious form.

Shloka 11: Infinite times I accepted Shauch, Sanyam and Sheel dharmas and practiced different kinds of severe Tapas; but never considered of pure conscious form.

Shloka 12: I was born as one, two, three, four and five sensed Jiva several times. I occupied the attire of trees etc. in infinite one sensed paryaya forms, I recognised the touch, taste, smell etc. of others; but I could never attain pure conscious form nor recognised it.  

Shloka 13: In this world, I saw and knew several things both sentient and insentient very well; but the pure conscious form substance was never heard or seen by me.

Shloka 14: In the world the majesty of scriptures, deva, kings etc. , the conduct of women, munis etc. I knew several times ; the nature of world , kshetra, rivers, mountains etc. areas I recognised also; but under the influence of strong Moha, I never could know that “I am pure conscious form”.

Meaning: It is seen in this world that people consider the majesty of world, family etc. as supreme and deciding that as beneficial, keep making attempts to acquire it. I have seen all of them pretty well and acquired them also. But I never could attain the pure conscious form till now.

Shloka 15: Several times I stayed at the riverside in winter, under the tree in rains, on top of hills in summer ; but I never could station my self within my consciousness natured soul.

Shloka 16: “ I should get the pleasures of heaven” with such desire, with lots of efforts, I practiced severe tapas but never paid attention to the pure conscious form at all- as against pleasures of heaven, Chakravarthy etc. I considered the bliss of pure conscious form as insignificant.

Shloka 17: I read several scriptures several times but deluded with Moha, I never could study a single shastra pertaining to explanation of nature  of pure conscious form.

Shloka 18: I did not find any Guru explaining the nature of pure conscious form till now and when I did not find any Guru, then how could I attain pure conscious form either? Surely without the availability of knowledgeable Guru knowing the pure conscious form, one cannot attain the pure conscious form.

Shloka 19: Under the influence of extreme Moha, I cherished Shubha dravyas of both sentient and insentient forms, however I never had affinity towards pure conscious form of the soul.

Meaning: I had strong affection towards Muni etc. Shubha sentient substances and idol of bhagawan etc. form Shubha insentient substances, but being other things they never could serve my desired purpose, since attainment of my objective would have been possible with affection towards pure conscious form soul , but I never had affection towards it.

Shloka 20: In this world, I carried out most difficult Shubha or Ashubha activities successfully but I never contemplated about pure conscious form till now.

Shloka 21: Deluded with the fruition of Mohaniya karma which resulted in extreme liking towards worldly things, I indulged in all the activities earlier which are now appearing to be miserable like poison to me. Now that I am immersed in pure conscious form,  all my desires have diminished. Hence the fruition of Mohaniya karma be damned.

Meaning: So long as I was deluded, I did not recognise what is beneficial or non-beneficial to me. Under the influence of fruition of Moha, whatever I used to do, I believed it to be best. Now when I immersed in pure conscious form, my Moha has weakened and my desires of worldly things has diminished , then all those activities carried out under influence of Moha are appearing like poison – I have no affection towards them at all. Hence this Mohaniya karma be cursed.

Shloka 22: I was always engaged in both explicit and implicit forms of Vikalpas (contemplations) all the time and therefore I could never find opportunity to meditate upon the pure conscious form.

Sixth Chapter

Description of immobility in the contemplation of pure conscious form

 Shloka 1 : Engaged in the considerations of pure conscious form, several people believe me to be mad, inflicted by demons and unhealthy planets, wrecked with diseases, affected by different hardships, old, likely to die soon hence roaming in degenerated and foolish state, hence  believe as you like but know that I am not so, since I am sure that I am  pure conscious form.

Meaning: I am pure conscious form , with such firm belief when I make efforts for its attainment and give up relationship with worldly activities, then several people call me mad knowing me to be detached. Some say that I am affected by unhealthy planets. Some say that some demons have inflicted me. Several say that I am diseased. Many say that with hardships he has turned abnormal. Someone says that being old, now his intellect has corrupted. Another says that his end is forthcoming hence he is degenerated. Many say that unnecessarily he wanders around. But all this does not hurt me since these people are ignorant- they do not recognise good or bad at all. I am convinced  that I am pure conscious form only.

Shloka 2: The moment the differentiating knowledge between the self and others is acquired, at the same moment, the world starts appearing to be insane and delirious. Its both eyes are shut and it has no sense of direction. Its sleeping as if in coma. It is unconscious in mindless manner and is drifting along with the current of water. It is ignorant like a child. The Moha form cheaters have turned it restless and converted him into senseless servant.

Meaning: If observed from aspect of pure soul then in reality, this world is senseless, deranged, unconscious, comatose, restless etc. It starts appearing so after gaining differentiating knowledge of self and others which is right also since the one with differentiating knowledge has attention towards pure conscious form only while world acts with its own objectives. Both are contradictory  hence the one with differentiating knowledge observes the state of the world as definitely different.

Shloka 3: Just as to the women their husband, to Balabhadra Narayan, to the kings earth, to the cows their calf, to aquatic animals water, to the human being nectar, to the devas heaven, to the sick people doctor, appears dearest , in the same way the name of pure conscious form appear dearest. Hence I wish that this dearest pure conscious form be always present within my heart.

Shloka 4: At the time that I am engaged in the meditation of pure conscious form , if at that time rogues curse me continuously, let them. If they steal my things, let them. If they cut my body into pieces, let them. If they cause me diseases, laugh at me, burn or abuse me , give me pains, throw me into ocean well or forest etc. I do not care. They cannot harm me i.e. my soul cannot be affected in any way.

Shloka 5: Just as in the world, the sun and moon keep orbiting continuously, the stream of Ganges river keep flowing, hour, minute etc. form movement of Vyavahara kaal keep happening, the paryayas of dravyas keep changing, the lotus keep flowering in lakes etc.; Oh! In the same way if in my mind the memory of pure conscious form remains steady then I shall be blessed.

Shloka 6: So long as I (soul) am present in this body in the form of dravya or Bhava, till then in my lotus form heart ‘I am pure conscious natured’ this should remain engraved.

Shloka 7: In this world there is nothing left for me to do since I am engaged in the contemplation of pure conscious form , hence all  activities of mind, speech and body appear to be meaningless to me, no purpose appear to be served.

Shloka 8: There is no other substance superior to pure conscious form in any country at any time- this I am sure of, hence I offer my venerations to pure conscious form at every moment infinite times.

Shloka 9: Internal-external possessions, body, status of Surendra and Narendra, bhava of karma bondage etc., skill, expertise of art-science etc, beauty, power, pleasures of the senses, fame, kingdom, family, mind, wisdom, glory, Tirthankara hood, etc. all substances are transitory, mobile; only pure conscious form is permanent and supreme, hence discarding thoughts of all other substances contemplate of it only.

Meaning: The thing which remains permanently with us, only that needs to be taken care of and it is sensible since what is the point in taking care of destructible things? Since they would surely get destroyed on completion of their term by nature hence contemplation of them is meaningless. The pure conscious form is permanent and indestructible hence taking care of it is meaningful.

Shloka 10: Realising the form os pure conscious nature, do not have raga-dwesha towards any good or bad substance, keep equanimity towards them all and immerse within your own soul without perturbation.

Shloka 11: ‘ I am pure conscious form’  hence I observe the same and the same gives me pleasure. This is the essence of Jain Scriptures. It has been declared there that the dhyan of pure conscious form results in destruction of world and attainment of beneficial Moksha.

Shloka 12: Soul can be called to be in health form only when it remains steady within own blissful conscious form  at all times.

Meaning: The meaning to health here is remaining steady within itself. In the world, other than pure conscious form, there is no substance which  belongs to the soul, hence remaining steady within blissful own pure conscious form alone is healthy. Soul occupying the status of Devendra in heaven etc. cannot be called healthy.

Shloka 13: Just as Meru mountain is entrenched in the earth in steady state and no one can move or shake it, in the same way it is my desire that till my relationship with this body does not expire, till then my manifestations in  the pure conscious form of the soul should remain stationary without wandering anywhere.

Shloka 14: Just as the eighth earth in the form of extremely Shubha Siddha Shila is stationary at the peak of the Lok, in the same way my manifestations should remain stationary in pure conscious form steadily.

Shloka 15: Just as Bhagwan is not mobile  in any manner from the blessed Siddha Kshetra, in the same way the pure minds of great Munis are not disturbed from the dhyan of pure conscious form at any time.   

Shloka 16: The Munis practice the dhyan of pure conscious form in such a way that their mind remains steady in the dhyan of pure conscious form at all times and does not deviate  even a little bit.

Shloka 17: Under severe hardships of happiness-unhappiness, sickness, hunger-thirst, facing calamities caused by tiryanch, manushya, deva or insentient, I should remain contemplating of pure conscious self only and I should not experience even slightest misery on account of those calamities.

Shloka 18: In this world I am roaming since eternal times. Oh! I never contemplated of pure conscious form steadily therefore I had to experience infinite sufferings. If I had applied my mind to the pure conscious form instead of worldly activities then I would not have suffered the immeasurable miseries.

Shloka 19: Those saints-Munis who are going to Moksha or have gone or shall go, there is no doubt that they had applied their mind in the steady dhyan of pure conscious form, are applying and shall apply.

Meaning : Without applying mind to the dhyan of pure conscious form, Moksha can never be attained. Hence those who applied their mind to pure conscious form have gone to Moksha, those who are applying they are going and those who shall apply in future shall go. There is no doubt in this.

Shloka 20: When with the steady mind it is contemplated that “ I am pure conscious form” the bhava Moksha is attained at that moment only. The dravya moksha occurs sequentially.

Meaning: The differentiating knowledge of self with others is Bhava Moksha and transit of the soul free of body etc. stationing at Siddha Shila is dravya Moksha. When steady contemplation if carried out with detachment from the world that “ I am pure conscious form” , the Bhava Moksha is attained then itself. As the karmas get destroyed sequentially and separation from body occurs, the dravya moksha is attained.

Seventh Chapter

Description of recourse to Nayas in the contemplation of pure conscious form

Shloka 1: Till I am not immersed in the pure conscious form strongly, I should not give up recourse to Vyavahara naya.

Shloka 2: With adherence to Vyavahara naya, only impure conscious form is observed everywhere in the world. With Nishchaya naya,  it is observed in some souls somewhere.

Meaning: With adherence to Vyavahara naya, the conscious form cannot be purified at any time, only with recourse to shuddha Nishchaya naya it can be purified. Hence those desirous of pure conscious form should concentrate upon the shuddha nishchaya naya specifically.

Shloka 3: The Jivas climbing the ladder of Gunasthana, from the fourth gunasthana, as the impurities of the form of Mithyatva, Samyak Mithyatva, Samyaktva and Anantanubandhi anger, pride, deceit and greed  keep getting destroyed, the same way the pure conscious form keeps getting purified. Without destruction of Mithytva etc. form impurities, the conscious form cannot be purified at all.

Shloka 4: Just as travellers going to different cities have different paths, in the same way the paths of the spiritual people desirous of Moksha and non-spiritual people desirous of heaven are different.

Shloka 5: O Atman ! This Vyavahara path is difficult due to worries, pains, passions and sorrow. It is not independent since body etc. are the means. It is cause for influx of karmas. It is composed of extreme hardships , fears and hopes causing delusion; however in the path of shuddha Nishchaya naya there are no such hazards. Hence renouncing the Vyavahara naya, take recourse to path of shuddha nishchaya naya since not only in this Lok, it gives pleasure in ParLok also. It is free of all defects and is pure.

Meaning: Those traversing the path of Vyavahara naya have to face different kinds of worries, pains, passions and sorrows. It is dependent upon the body, senses and mind etc., hence it is subordinate. The Shubha and Ashubha karmas are accrued by taking recourse to Vyavahara naya only. It is extremely difficult. Its followers have to face different kinds of miseries by the generation of different  fears and hopes which causes delusion. However those traversing the path of shuddha nishchaya naya do not have to experience worries, pains etc. since it is independent- it does not need support of body etc. With adherence to it, influx of karmas also does not occur. Therefore it is means of happiness in both the Loks and is defect free. Hence renouncing Vyavahara naya one should traverse on the best Nishchaya Marg only.

Shloka 6: My mind is eager for attainment of pure conscious form, hence I do not need followers in this world, nor disciples, books, body etc.;  nor completion of some task is  my objective. My only desire is that my manifestation remain engaged in the pure conscious form for ever. Other than  that pure conscious form, it should not wander into any other substance.

Shloka 7: My desire is that other than pure conscious form, I should not consider with my mind, any other sentient or insentient substance in any place or time at all.

Meaning: When I contemplate of something, it should be pure conscious form only. Other than pure conscious form, any other substance whether sentient or insentient, should not be a subject of contemplation at any time or place.

Shloka 8: Those people who engage their attention to shuddha nishchaya naya, adhering to Vyavahara naya, they alone attain pure conscious form in this world. Other people cannot get the benefit of pure conscious form at all.

Shloka 9: Just as a clean garment is unclean due to contact with impurity, in the same way the pure conscious form is also ashuddha in relationship with karma from aspect of Vyavahara naya. However from aspect of shuddha nishchaya naya , it is shuddha only.

Shloka 10-11: Just as pure gold in conjunction with other dravya is called ashuddha from aspect of Vyavahara naya while same is called shuddha from aspect of Nishchaya naya. In the same way, pure conscious form is also called ashuddha in conjunction with other karma etc. dravyas from aspect of Vyavahara naya; however from aspect of shuddha nishchaya naya, it is called shuddha only.

Meaning: A thing remains the way it exists and cannot be shuddha or ashuddha. However from aspect of Vyavahara naya, in conjunction with another substance it is called ashuddha. Just as gold can never be shuddha or ashuddha, it remains the way it is; however in conjunction with another substance it is called ashuddha in terms of Vyavahara while from aspect of Nishchaya naya, it is shuddha also. In the same way the pure conscious form also is called ashuddha in conjunction with karmas etc. from aspect of Vyavahara, however it is shuddha only in reality.

Shloka 12: Just as gold is called shuddha to the extent it does not have any other substance within it, in the same way, to the extent conscious form does not have relationship with the karma impurities, it is called as shuddha.

Shloka 13-14: So long as a wise person climbs the huge mountain of the form of dhyan of pure conscious form, till then he adheres to Vyavahara naya ; however the moment he becomes stationary in the contemplation of pure conscious form after climbing the mountain form dhyan, he renounces the adherence to  Vyavahara naya.

Meaning: So long as dhyan of pure conscious form is carried out, till then he should take recourse to Vyavahara naya, however the moment he is fully immersed in the dhyan – there is no fear of manifestation of the form of disturbance-perturbation , at the same moment he should renounce the recourse to Vyavahara naya.

Shloka 15: Sometimes due to some other considerations , one has to descend down from the mountain of stationary dhyan of  pure conscious form i.e. the dhyan has to be terminated, at that time he should take recourse to Vyavahara naya.

Shloka 16-17: Those people who have attained the wealth of Moksha, are attaining  or shall attain, all those people have taken recourse to Vyavahara naya at first; since without cause a work cannot be accomplished. Vyavahara naya is cause and Nishchaya Naya is work. Hence without Vyavahara also Nishchaya can never be attained.

Shloka 18: The forms of Vyavahara and Nishchaya naya, the way it has been described, knowing them they should be adopted in the same way, so that the faith in Jain scriptures and devotion towards Bhagawan Jinendra by means of such conduct remains consistent.

Shloka 19: Many people, totally abandoning the Vyavahara in the world, with adherence to pure Nishchaya naya alone become corrupted-misguided. On the other hand several people abandoning Nishchaya naya and adopting only Vyavahara naya get corrupted.

Meaning: The worldly people have different kinds of interests. Many people, becoming followers of shuddha nishchaya naya, resolving in their minds that their souls are siddha-shuddha form and does not engage in any good or bad, whatever is carried out is by insentient body only with which they do not have any relationship,  they get corrupted. Thus relinquishing conduct totally, on  corrupted path, they start indulging in different forms of atrocities. On the other hand several people taking recourse to only Vyavahara naya, remain entrapped in formal activities without even considering the aspect of nishchaya naya.  Therefore being ineligible for Moksha they also get corrupted.

Shloka 20: Just as with one eye the things cannot be observed properly, with both eyes alone, they can be properly observed, in the same way with one naya alone the work cannot be carried out. With both Vyavahara and Nishchaya naya only the objective can be accomplished  flawlessly. Such is the opinion of experts of Syadvad faith.

Shloka 21: Those Jivas who are adorned with the words with Bhagwan Jinendra, have complete faith in his words, they adopt Vyavahara naya  sometimes and sometimes they adhere to Nishchaya naya. Therefore depending upon the situation, they adopt the appropriate naya accordingly.

Shloka 22: Those people who have knowledge of Tatva properly, internally adopting Nishchaya naya, externally they carry out work using Vyavahara naya suitably. Thus they use both nayas and do not use one naya only for any activity.

Shloka 23: The attainment of pure conscious form is dependent upon the nayas. After attainment of pure conscious form, there is no need of adherence to nayas.

Meaning: So long as pure conscious form is not attained,  till then the nayas are useful. However with attainment of pure conscious form, the nayas do not serve any purpose. At that time, without taking recourse to nayas, the pure conscious form remains illuminated.

Continued…..    

Tattva Gyan Tarangini ...02

 

Third Chapter

Description of the means for attainment of pure conscious form

Shloka 1 : Those people who wish to attain pure conscious form, they do so by means of worship, ablution,  recitation, construction of temple and its pooja, engaging in four types of charity i.e. food, medicine, protection, scriptures , studies of scriptures, restraints of the senses, meditation, sanyam, fasting, morality, pilgrimages, practice of forgiveness etc. form dharmas.

Meaning: In reality the attainment of pure conscious form is by means of its contemplation. However the practices of ablution, pooja etc. are also means since they direct the attention towards the pure conscious form.

Shloka 2: Deva, shastra, Guru, Teerth, Muni and their idols are means for contemplation of pure conscious form- without these the attention cannot be directed towards pure conscious form. Hence wise people should worship Deva etc.

Shloka 3: While contemplating of the pure conscious form, even if the objects unfavourable to mind and the senses are useful for its attainment then recourse should be taken to them. Those which are favourable to mind and senses, but if they are not useful for attainment and rather a hindrance, then they should be renounced.

Meaning: In the world two types of things are there-desirable and undesirable. The objects desirable to senses and mind are favoured while undesirable are unfavourable. Even if unfavourable, if they are aiding towards attainment of pure conscious form then they should be resorted to; while the favourable ones which are hindrance to attainment of pure conscious form should be renounced since they do not serve any purpose.

Shloka 4: In the substances of the form of dravya, kshetra, kaal, bhava those which are not beneficial for contemplation of pure conscious form should be discarded and those which are beneficial should be resorted to with care.

Shloka 5: The people who are wise, they renounce all the possessions with total detachment of all other substances for the attainment of pure conscious form and stay in lonely caves of the mountains.

Shloka 6: Just as Vajra can shatter the mountain into pieces, in the same way, for the person contemplating of pure conscious form, the dhyan can be disturbed totally by consideration of any other activity.

Shloka 7: The sun of the form of dhyan of the pure conscious form is quite pure and bright. If it is clouded  by considerations of wife, son etc., then   it will be obscured.

Shloka 8: Just as a barren woman can not bear child and donkey cannot have horns, in the same way the Abhavya jiva cannot contemplate of pure conscious form.

Shloka 9: The one suffering with indigestion cannot digest food-drink and hence he is not interested in food , in the same way those who are distant bhavya cannot have interest in the dhyan of pure conscious form.

Shloka 10: Just as without man, the woman cannot bear a child, in the same way without differentiating knowledge one cannot contemplate of pure conscious form.

Meaning: My soul is pure conscious nature and the body etc. are other and insentient, such knowledge is called differentiating knowledge. So long as such a knowledge is not attained, till then one cannot know the pure conscious form also. Hence differentiating knowledge is the prime reason for the knowledge of pure conscious form.

Shloka 11: Just as without mother  a child cannot be produced, in the same way without renouncing all the attachment towards all possessions acquired due to karmas, the dhyan of pure conscious form is impossible. In other words, just as child is produced by mother, in the same way for attainment of dhyan of pure conscious form the detachment towards wife-son etc. are the cause.

Shloka 12: Hence it is established that the means for dhyan of pure conscious form are lack of worries, lonely place, near bhavya nature, differentiating knowledge and detachment towards other substances. Without these one cannot carry out dhyan of pure conscious form.

Shloka 13: The person who is Gyani- knowledgeable of the reality of the world, that person believes the duration, birth, words of manushya, woman, tiryanch, Devas , singing-dancing, grief etc., games, anger etc., silence, fear, laughter, old age, crying, sleeping, business, disease, prayer, obeisance, pain, poverty, misery, doubt, food, decoration etc. as drama in the world.

Meaning: The persons who are ignorant, they believe the life style of man, woman, Deva, Devi etc. as good or bad. With the situation of happiness or sorrow, they become happy-unhappy. But the Gyani person knowing that in the drama the actor sometimes plays role of king, poor, woman etc., in the same way this jiva undergoes the paryaya forms of man etc., goes through pain-sorrow and happiness-unhappiness at times- this is the nature of the world and he does not engage in happiness-unhappiness due to the same.

Shloka 14: The person in whose heart there is pity towards Chakravarthy king seated on throne or Indra, hates Indrani who is comparable to Rati in terms of beauty or the queen consort of Chakravarthy, who feels miserable with the recollection of great sensory pleasures, that person is called as supreme Tattva Gyani amongst all the Tattva Gyanis.

Meaning: The Gyani person knows that today the Chakravarthy and Indra are seated upon the throne and tomorrow with the fruition of ashubha karmas, they shall proceed to Kugati ( poor birth) and the wealth would vanish, hence he takes pity upon them. Although wives of Chakravarthy and Indra are most beautiful, still recalling that the sensory pleasures are extremely harmful and painful , he looks upon them with aversion. With the recollection that sensory pleasures lead to miseries, he experiences pain.

Shloka 15: So long as the person does not acquire best clothes, palace, Kalpa Vriksha, nectar, camphor, gold, jewels, sermon of Jinendra Bhagwan, pleasure of soul , till then he considers tree-skin clothes, house of leaves, limited food, iron, stone, kushastra and sensory pleasures as great and meaningful; however with the acquisition of superior clothes, palace etc. he starts hating the tree skin clothes etc. and he does not like them.

Meaning: When a person belongs to lower strata then he is in contact with inferior things and he accepts them as the best. However when he ascends to higher strata then all those inferior good start appearing useless. In the same way so long as the soul is corrupted with karmas, then he feels the karma provided things to be great; however when the pure soul is realised then he starts having aversion towards sensory pleasures.

Shloka 16: In the world several people spend their time praising the king etc. Many spend their time in art, fame, enjoyments, worry of wealth etc. Several spend their time in the worry of producing child, breeding of animals, cows, bulls etc, maintenance of trees,  birds etc., other’s welfare, sleeping, games, taking medicine etc. In this manner in enjoyments and maintenance of body they spend their entire life. Therefore those who spend their time in attainment of pure conscious form, such people are rare in the world.

Meaning: Different kind of people exist in the world. Some believe the service of king to be best. Some are concerned day and night worrying about sensual pleasures, art, fame, wealth etc. Some are worrying about producing a son. Some enjoy breeding the cows, bulls etc. animals. Some other think other’s service to be the best. Many are satisfied with sleeping, playing, taking medicine etc. Some other people are worried that certain Deva or man be happy with him. In summary, the entire life is spent in these activities and no attempt is made for attainment of pure conscious form. Therefore rare people can attain it.

Shloka 17: One should always contemplate of the pure conscious form in this way, “ I am pure conscious form”- so I say with mind-speech-body,   remember and experience it.

Meaning: “ I am pure conscious form” repeating this, experiencing and remembering it at every moment makes the tendency for attainment of pure conscious form become stronger – the spirit does not waver. Hence wise people should keep on doing this for attainment of pure conscious form.

Shloka 18:  So long as the dhyan of pure conscious form is not attained, till then the scholar should resort to the activities which are a means to it; however with attainment of dhyan, that activity should be discontinued totally.

Meaning: Just as the person desirous of learning painting, firstly draws on rough paper and learns the drawing. Later on developing the expertise he draws on fine paper instead of rough paper. In the same way, the person who contemplates of pure conscious form and cannot keep mind steady, he should keep the idol of bhagwan etc.  in front to assist in dhyan. However the moment the dhyan is established, he does not need it anymore and he should discard it totally.

Shloka 19: Just as body is touched by parts of body like finger etc., in the same way the parts of pure conscious form are Mati Gyan etc. hence one should remember it by them.

Shloka 20: Just as a person focuses his mind on subjects of knowledge like pots, clothes etc. or the visible objects, in the same way  for attainment of pure conscious form if he puts his mind to knower and seer soul, then he shall soon attain the pure vision and knowledge of own nature.

Shloka 21: The person desirous of attaining pure conscious form should keep thinking that the substances which are means for the  attainment of pure conscious form are very dear to me; since I am desirous of attainment of pure conscious form, those things which are not means for the same are not dear to me either.

Shloka 22: This conscious form is devoid of contact of other dravyas, is pure and blissful, I remember it so; since this half shloka recited is the preachment of omniscient bhagwan – the same is means for Moksha.

Shloka 23-24: Just as dancing in front of a blind and singing in front of a deaf person is useless, in the same way the story of pure conscious form is not meaningful in front of a Bahiratma. However just as food for hungry and water for thirsty is useful, in the same way, the preachment of Pure conscious form in front of Antaratma is extremely beneficial.

Shloka 25: Lastly the author says- Although there are several means for attainment of pure conscious form, even then as compared to dhyan, there is no other means comparable to it nor will it be there.  Hence those desirous of pure conscious form should contemplate of the same regularly.

Fourth Chapter

The description of ease for attainment of pure conscious form

Shloka 1: For contemplating upon the supremely pure conscious form one does not have to suffer any hardship, nor any money needs to be spent or travel to another place or request someone else for assistance. None of the strengths of self  are diminished, no fear, pap, disease, birth-death or misery of serving others have to be experienced, while several great benefits are attained. Therefore O wise ones! Why do you not show zest and veneration in contemplation of pure conscious form? This cannot be understood.

Meaning: There are several objects in this world which are acquired only with great pain , expenditure, travel to another country, other’s charity, loss of power, fear, making other’s suffer, different types of Pap, disease, birth, death, serving others etc. types of undesired activities. However for contemplation of pure conscious form, no such hardship needs to be endured. Hence the wise ones desirous of bliss of the soul should contemplate of pure conscious form which provides indescribable bliss.

Shloka 2-3: In the world attainment of Bhoga Bhoomi, Swarga Bhoomi, land of the Vidhyadhar, land of snakes etc. are extremely difficult but attainment of pure conscious form is extremely simple, since with the attainment of pure conscious form, the pleasure, knowledge, non perturbation, relief, destruction of fear etc. occur along with. On the other hand the attainment of Bhoga Bhoomi etc. are achieved in next birth after a long period of time.

Meaning: Everybody cannot attain Bhoga Bhoomi, swarga Bhoomi etc. and that too are attained after a long period of time after practicing Tapa etc. in the next birth. Then only the benefits of those places can be experienced. However those people who contemplate of pure conscious form with dhyan , without any difficulty they enjoy its pleasure and attain it. Hence wise people should definitely contemplate of pure conscious form.

Shloka 4-5: Just as with the touch of some part of wheat, stone, opium etc. kind of substances, with the taste of some part of  cardamom, mango or water types substances, with the smell of some part of ghee etc. types substances, vision of some part of cloth etc. type substances, with hearing of some part of flute etc. types of instruments and  with the mind the entire form of shastra etc. can be decided.  In the same way, with the recollection of previously seen mountain, ocean, trees, city, cows, buffaloes, tiryanch and people, previously experienced sensory subjects, previously carried out activities, with recollection of some parts three periods of time, indivisible consciousness form this soul can also be ascertained.

Meaning: By smell, taste, vision of some parts of a thing, the entire form can be ascertained.  In the same way this soul also is mass of mati gyan, memory etc. form consciousness; since it remembers the previously observed mountain, ocean, tree etc. objects. It knows the forms of rivers, lakes etc. as described in scriptures. Previously experienced sensory subjects and activities are also remembered. It knows all the three periods of time quite well. Therefore with recollection of some part, definitely its knowledge, darshan, happiness, strength, etc. complete form can be ascertained, since memory etc. do not exist in any other substance other than it.

Shloka 6-7: Those people who are desirous of attaining pure conscious form should take recourse to the means of the same of the form of pure dravya, kshetra, kaal and Bhava. However once the pure conscious form is attained then there is no need to take recourse to dravya, kshetra, kaal and bhava.

Meaning: With the noisy and ashubha dravya, kshetra, kaal or bhava one can never attain pure conscious form. Hence the wise people desirous of the same should take recourse to Shubha and favourable dravya, kshetra, kaal and bhava. When the pure conscious form is attained then there is no need to take recourse of the same.

Shloka 8: Paramatma, Para Bramha, Chidatma, Sarva Drishta, Shiva, Oh! All these names belong to same pure conscious form.

Meaning: Pure conscious form is free of all karmas. Hence it is Paramatma and Para Bramha. It is a mass of gyan darshan form consciousness, hence it is conscious form soul. It is observer of all things hence it is omniscient and Sarva Drishta. It is benefactor of all hence is Shiva.

Shloka 9: Jain scriptures are like a large ocean wherein infinite jewels of the name of Paramatma are existent. Examining them very well and considering this jewel to be the most invaluable and great, I have  chosen this pure conscious form named jewel.

Meaning: Just as in an ocean of jewels there are infinite jewels which are existent. Out of them some particular one is accepted as most valuable and best. In the same way in Jain scriptures also, there are innumerable names of Paramatma called as Para Bramha, Paramatma, Pure conscious form etc. Out of them I have chosen the pure conscious form as the best and most desirable and have considered as most suitable for contemplation and meditation.

Shloka 10: In the world other than pure conscious form, I am nothing nor is any thing mine. Hence worrying about any substance other than  pure conscious form is useless; therefore I immerse myself in pure conscious form.

Meaning: I am pure conscious natured. All other things are corporeal. There is great difference between sentient and insentient. Insentient can never be sentient , nor can sentient be insentient. Hence worrying about adopting insentient and taking its care is meaningless. Therefore I immerse myself within my pure conscious form with concentration.

Shloka 11: When the karma form obscuration is removed from the soul, at that moment it sees and knows all the substances directly . This is known by me from experience.  

Meaning: This soul has been suffering since eternal times in this world and due to obscuration of karmas, it has very limited knowledge. However when the obscuration of karmas is removed, at that time it sees and knows all the substances clearly like lines of the palm, this is known by experience.

Shloka 12: So long as soul is trapped in different kinds of moss form resolutions, considerations, till then he is always unhappy and does not get peace even for a moment. However when the resolutions- considerations are eliminated ; then he becomes happy- starts feeling perturbation free blissful. This is confirmed by own experience.

Shloka 13: This pure conscious form soul is holder of unimaginable power , this I have known from experience quite well, since this on its own permits entire lok-alok to enter within itself.

Meaning: In whose knowledge, the Lok-Alok both having infinite Pradesh are accommodated – the one who knows both of them clearly – such is this soul. Hence it is holder of unimaginable power. No other thing has such capability to be comparable to the soul.

Shloka 14-15: If this consciousness form soul recollects some substance then that substance does not appear immediately in his dhyan ; however with concentration when he contemplates of it again and again , then it is recalled somewhat. It shows that this soul is obscured by the karmas . Although a thing was remembered earlier, but once it is forgotten, then after recollection again and again also it is not recalled, hence soul is obscured by the karmas. It clearly shows that the soul is obscured due to fruition of karmas.

Meaning: If observed from aspect of shuddha nishchaya naya, then knowing and seeing all the paryayas of all the three periods of time i.e. past, present and future clearly like the lines of the palm, is the nature of this soul. However it is observed that it sees and knows very few things and out of those which were seen heard earlier, it can recall some only and not other ones. It clearly shows that there is some opposing force which is preventing its capability and that is Shubha-ashubha karma only.

Shloka 16: Amongst all the activities in this world, the consideration, contemplation and meditation of the pure conscious form  can be carried out with ease since it is dependent upon self. It does not require assistance from any other substance and with it in both loks i.e. lok and parlok, perturbation free happiness is attained.

Shloka 17: With the fruition of Moha, the way the mind of this Jiva wanders towards wealth and women, in the same way, if this mind ( detaching from them) bends towards pure conscious form – cherishes it, then within moments only this jiva would attain Moksha.

Meaning: The mind desires happiness but it does not make efforts for peace. In fact getting trapped in the trap of all powerful Mohaniya karma, sometimes he earns money , sometimes he roams around women. If he worries about pure conscious form then very soon he shall acquire happiness of Moksha.

Shloka 18: The lazy people who, in spite of knowing very well the happiness-unhappiness and the means for them, due to fruition of carelessness engage themselves in other activities without thinking about pure conscious form, they consume very agonizing poison leaving nectar aside. Hence knowledgeable people should always contemplate of pure conscious form.

Shloka 19: The mind of Jivas always remain perturbed in the enjoyment of sensory pleasures. Due to this they have to undergo endless sufferings. For the experience of pure conscious form, they do not get any perturbation  and with its attainment Jivas are completely benefitted.

Shloka 20: On account of raga-dwesha jivas have to suffer several kinds of miseries. However with the recollection of pure conscious form they get eliminated within moments- they cannot stay. Since without elimination of ragas, the contemplation of pure conscious form is not possible.

Shloka 21: Non restlessness only is bliss and this can be attained by contemplation of pure conscious form; since this pure conscious form is blissful – bliss is not different from it.

Shloka 22: Just as a pilgrim traverses on a road to the village then he reaches the same village and not some other village. In the same way, the person who contemplates of pure conscious form, he attains the pure conscious form. The one who worships wealth etc. he acquires them. It cannot happen that he contemplates of some other things and  attains pure conscious form.

Shloka 23: This Mohaniya karma is immensely powerful. The jiva who are entrapped in its snare, for then the attainment of pure conscious form is extremely difficult. Those who have conquered it, they can attain pure conscious form without resorting to activities of tapa etc. also.

Continued……

Tattva Gyan Tarangini .....1

 By Bhattarak Shri Gyan Bhushan

Preface

Tattva Gyan Tarangini is a highly spiritual creation of Bhattarak shri Gyan Bhushan whose period is estimated to be between Vikram Samvat 1500 to 1562. Out of this he was Bhattarak during the period V.S. 1531 to 1557 approximately.  Belonging to area of Gujarat he was disciple of Bhattarak Bhuwankirti who himself was a disciple of Bhattarak  Sakal Kirti. He has sixteen literary creations to his credit , of which eleven are in Sanskrit and five are in Hindi. This particular Tattva Gyan Tarangini  describes the form and nature of soul substance in eighteen chapters with a total of about 400 shlokas. Virtually each of the shloka talks about the pure conscious form which is the characteristics of soul. The language is simple but the meaning is highly spiritual. The attempt to translate them itself was quite engrossing and enlightening. I am sure  the readers would also enjoy it to the same extent.

                                                                                         First Chapter

Characteristics of pure conscious form

Shloka 1 : Offering obeisance to pure conscious nature which is supreme in the world, which enjoys perturbation free incomparable bliss, wishing to attain the same, I (the author) describe its characteristics etc.

Meaning: In this shloka the pure conscious  nature is the substantive while bliss and supreme in the world are its adjectives. Here the term pure conscious form is used in place of pure soul which indicates that consciousness and soul of the form of knowledge etc. are not different substances – soul is knowledge form only. Other faiths do not accept soul to have blissful nature and believe the bliss to be different, to explain to them the term blissful has been used i.e. soul is blissful. The atheist do not accept pure conscious form and nor do they accept  the term supreme; to explain to them here the term supreme in the world has been used i.e. amongst all the substances the pure conscious form is supreme.

Shloka 2:  The one which observes and knows  the entire world together, which is free of Paramanus of karmas and Nokarmas, that alone is pure conscious form.

Meaning: Pudgala Varganas ( aggregate of paramanus with same quality ) of Karmana ( karmic particles) nature are occupying the entire Lokakash. Just as on a thing coated with oil etc. the dust particles blown with the wind get stuck, in the same way pure soul  with the purity like a sapphire stone, gets attached with the karmana varganas on account of raga-dwesha which functions like oily coating. Thus it obscures the knowledge and darshan nature of soul.  However the one which is devoid of karmas and no karma varganas and which observes and knows the entire loka with its indivisible knowledge and darshan by destroying Keval Darshanavarana and Keval Gyanavarana, that alone is called pure conscious form. There are three types of bodies namely Audarik, Vaikriyik and Aharak and six types of Paryapti called body, food, senses, breaths,  speech and mind and the karma pudgala which cause them are called No karmas while Gyanavarana and darshanavarana are called karmas.

Shloka 3: Observing and knowing all the substances just  the way they exist, which is free of all perturbations and which is the  treasury of all qualities, is called pure conscious form. The only difference with respect to previous shloka is that Siddhas were described as pure conscious forms and now Arihants are also described as pure conscious forms.

Shloka 4: This own soul is free of touch, taste, colour, words and  impurities. Hence it is not observed by any of the senses but is observed by own direct  experience.

Meaning: The objects that have touch, taste etc. qualities only are known directly by senses etc. and not any other way. This pure own soul does not have qualities of touch etc. hence due to lack of touch, taste, smell, colour, sound  it cannot be known by their corresponding senses. However with internal direct observation of “I” it is known, thus it should be known.

Shloka 5:  This body is conglomeration of seven elements namely blood, flesh, bones etc. It is devoid of consciousness and can be discarded. However within the same body the one capable of observing and knowing all substances is myself the soul.

Shloka 6: Since birth till now, all the substances that I have experienced, recalling them like lines of the palm, who is bonded strongly by the karmas like gyanavarana etc., even so I am in reality pure conscious form only.  

Shloka 7: Listening from the Agam (scriptures) about all the sentient and insentient substances in all the three lokas and in all the three periods of times, the one who knows and observes them,  that is my own soul which is having characteristics of consciousness. There is no one same as me.  With these three shlokas the author has offered veneration to Acharya, Upadhyaya and general Munis in the form of pure consciousness. Further the author indicates that ‘the pure conscious form’ phrase applies to the following:

Shloka 8:  The pure consciousness form phrase applies to five Parameshthis namely Arhant, Siddha, Acharya, Upadhyaya and all Sadhus. Apart from these other pure souls have also been implied with the pure consciousness form phrase. This is so since the word ‘pure’ has several meanings.

Meaning: If told from the aspect of Shuddha Nishchaya Naya then only Siddha Parameshthi can be called as pure conscious form. However from the aspect of Bhavi Naigam Naya ( future happening) the Muni etc. also are considered to be pure conscious form since they shall also attain Siddha form.

Shloka 9: This pure consciousness only is SamyakDarshan, SamyakGyan and SamyakCharitra. It is of the form of tapa, bliss, strength and free of blemishes. It is quality form supreme purush. That alone is venerable and should never be relinquished. It is objective of meditation which is free of manifestations of others. It is most venerated and supreme. Other than pure conscious form there is no substance of the form of Samyak Darshan etc. hence every moment I recall and worship the same.

Meaning: In the world Samyak Darshan, Samyak Gyan, Samyak Charitra, Tapa, Sukh etc. substances are considered beneficial and supreme. However with the acquisition of pure conscious form, all these get attained automatically, since Samyak Darshan etc. are not different from pure conscious form. Hence those people desirous of Samyak Darshan etc. should contemplate of pure conscious form only.

Shloka 10: Although this conscious form is subject of knowledge and vision, even so by nature it is knower and seer of the substances. There is no other substance which in spite of being subject of knowledge and vision, is also capable of knowing and seeing. Hence this conscious form is supreme amongst all the dravyas.

Meaning: Jiva, Pudgala, Dharma, Adharma, Akash and Kaal are six types of dravyas. Out of them the Jiva dravya is the supreme since in spite of being seen and known to others, Jiva himself knows and sees all. All others dravyas are corporeal hence they are subjects of gyan and darshan. They do not know or see any other substance.

Shloka 11: Those who have pure intelligence- being able to distinguish between self and others, they should recognise the knowledge form their own soul by means of all the states of childhood, young and elderly states, memories of anger, pride, deceit form paryayas, knowledge of ocean and mountains, memories of subjects of senses of colour, taste, smell and own crimes, knowledge of past, present and future, recollection of own and other’s words, studies of grammer, Nyaya etc. scriptures, knowing seeing the holy places, knowledge of the wounds received by weapons, recognition of different kinds of trees and recollection of different substances by their qualities.

Meaning: The corporeal substances do not have the intellect to recognise child, young and elderly states, anger, pride, deceit etc paryayas, mountain, ocean form subjects of the senses, own or others crimes, three periods of time, own and other’s words, grammar, nyaya etc. scriptures, holy places, pains of injury, different kinds of trees, qualities of different substances etc. These can only be known to soul having form of darshan and gyan. Therefore soul should be recognised differently by means of memories of paryaya etc. as above.

Shloka 12-13: The knowledge and vision are called consciousness. The one who is having it , he is called as consciousness form Atma (soul). Just as pure gold devoid of blemishes of other dravya form impurities only is called Gold, in the same way, when this consciousness form becomes free of other dravyas , that time it is described as pure consciousness form. ‘Definitely I am that pure consciousness form’, in this way one should contemplate.

Meaning: Just as Gold is defined by qualities of weight, colour, shine etc. and when by heating in fire, the dark impurities get separated , then it is called pure gold. In the same way, the one having capability of knowledge, darshan, consciousness is called consciousness form and the one which has been separated from all other karmas etc. form other dravyas or the one who believes own soul to be devoid of other dravyas, he should be called as pure consciousness form. And I am such pure consciousness form- thus one should contemplate.

 Shloka 14: My soul is blissful-consciousness form. I do not have any interest in other dravyas whether seen, known, acquainted, good or bad,  well behaved, corrupt, destroyed, generated, big or small, sentient or insentient, favourable or unfavourable to senses.

Meaning: So long as I was unaware of my own blissful consciousness nature, I was engaged in external substances – I used to treat them as mine, and indulge in happiness-unhappiness by treating them as seen, heard, experienced, good, bad, favourable, unfavourable etc. Now when I have realised the blissful conscious nature of soul, then I clearly know that other substances cannot be beneficial to me in any way and none can serve my purpose.

Shloka 15: This blissful consciousness form is free of all the corruptions due to karmas or the body and is equipped with infinite knowledge-vision etc. form several qualities of soul.

Meaning: Body and karmas are corporeal. They cannot corrupt  the blissful consciousness form soul in any way hence this soul is always free of their corruptions and is always adorned with the own nature of infinite gyan, darshan etc.

Shloka 16: Although this consciousness form soul has several forms, even so by nature it has a single form. Those who are ignorant and shackled with the chains of Moha (delusion), they cannot even notice it. However those who have destroyed the Moha completely, they immediately realise it.

Meaning: Soul is a treasury of infinite qualities like  infinite knowledge, infinite darshan, infinite bliss, infinite strength etc. But in reality it is just one consciousness form. Those who are intoxicated with the Moha believing other dravyas to be their own, they cannot realise even an iota of the consciousness form soul. On the other hand those who are devoid of Moha and do not assume ownership of other substances, they experience the taste of its nature very soon.

Shloka 17:  This blissful consciousness form soul is beginningless and endless. It is of the form of tri-states of generation-destruction-permanence. So long as it is bonded with the karmas, till then it is impure and when it becomes free of karmas completely then it becomes pure.

Meaning: This consciousness form soul cannot be said to have been born or destroyed at any time hence it is beginningless and endless. Sometime its knowledge form paryaya of the pot gets generated and sometime it gets destroyed. However its consciousness form always remain existent. Therefore it has  generation, destruction and permanence form three states. So long as it is trapped  in the  cobweb of karmas, it remains impure. The moment it is separated from karmas, it becomes totally pure.

Shloka 18: This consciousness form soul has several dharmas (qualities) of being zero, being non-zero, being large, being small, existence, non-existence, permanence, non-permanence, corporeal, non corporeal etc. and it is free of relationship with other dravyas. Therefore such consciousness form should always be present within my heart.

Meaning: From aspect of Nishchaya naya, this consciousness form soul is absolutely free of karmas hence is zero. From aspect of Vyavahara naya, it is bonded with karmas hence it is non zero also. With respect to own dravya, kshetra, kaal, bhava it is existent while with respect to other dravya, kshetra, kaal and bhava it is non existent also. It remains within own nature hence from aspect of Dravyarthika naya, it is permanent; while its qualities of darshan, gyan etc keeps manifesting at every moment hence from aspect of paryayarthika naya, it is transitory also. It is one with karmas like milk with water hence it is corporeal in some aspect while from aspect of Nishchaya naya, it is always separate from karmas hence it is non corporeal in another aspect. In the same way the qualities of Vastutva, Prameyatva are present within the soul while it is completely separate from body etc. external dravyas.

Shloka 19:  By churning the ocean of the form of divine speech of omniscient, with great fortune I have realised the jewel of the form of pure consciousness. My intellect has become pure by not believing other substances to be my own. Therefore in this world, there is no substance which is worthy of knowledge, observation,  search, description, contemplation, listening, attainment, acceptable and worthy of taking recourse to. This pure consciousness form was never realised earlier and it is extremely dear to me.

Meaning: I had obtained all other worldly substances but not the pure consciousness form substance without which the intellect was getting corrupted believing other substances to be own. Now with the preachment of Bhagwan Jinendra, today I have attained pure consciousness form. The other substances can never be beneficial to me , with such resolution my intellect has been purified. Therefore in this world, there remains no substance worthy of knowing, seeing, searching, etc. With the benefit of pure consciousness I have known, seen and heard all.

Shloka 20:  I, having the nature of pure consciousness, take recourse to my conscious form by means of my supreme pure conscious form for removal of all the blemishes, for attainment of consciousness form which is source of immense bliss . Any other person, ignorant of that subject cannot make efforts in this direction, nor can he attain it. I am pure consciousness form and I have the knowledge of this consciousness form and realise its greatness. Hence I adopt it for attainment of the same by means of the same. However the person who does not have knowledge of consciousness form and its greatness cannot attain it.

Second Chapter

Motivation for  the contemplation of pure consciousness form

Shloka 1:  Just as in spite of having the presence of general reasons , without the presence of extraordinary reason of mud, the pot cannot be made, without threads cloth cannot be made, without wood cart cannot be made and without seed rice cannot be cultivated, in the same way those Munis who are desirous of Moksha, cannot attain the same without taking recourse to pure consciousness form.

Meaning: In spite of having all other common reasons available, if the extraordinary reason is not present, then the work cannot be carried out. In the generation of pot, the extraordinary reason is availability of mud, availability of threads for generation of cloth, wood for production of cart and seed for the production of rice. In the same way for attainment of Moksha the extraordinary reason is recollection of pure soul. Hence in spite of gathering thousands of general reasons, without recollection of pure consciousness form, Moksha cannot be attained . Therefore the people desirous of Moksha should necessarily recollect pure soul always.

Shloka 2:  Recollection of pure consciousness form is the cause for the tree of the form of Moksha. It is the boat to cross the worldly ocean. Great fire to burn the sorrowful forest. Strong fort to protect the people scared of karmas. Strong wind to blow away the vikalpa form dust. It is preventer of activities of Pap. Weapon to conquer the Moha form warrior. Supremely infallible medicine to overcome the diseases of the form of Narak etc. ashubha paryayas. It is house of tapa, knowledge and several qualities.

Meaning: The person who keeps remembering pure consciousness form, he attains Moksha and crosses the worldly ocean. All miseries get eliminated, the fear of karmas get removed, vikalpa and paps get destroyed, Moha is conquered, Narak etc form paryayas are relinquished for ever and several qualities like tapa, knowledge etc. are acquired. Hence one should always remember pure consciousness form.

Shloka 3:  In the world jivas suffer miseries due to hunger, thirst, diseases, vayu, cold, heat, water, harsh words, weapons, king, wife, son, enemies, poverty, fire, shackles, cow, buffalo, money, thorns, conjunction, separation, insects, mosquitoes, fall, dust, humiliation etc. However for those people who contemplate upon the pure consciousness form , those miseries vanish.

Meaning: Those saints who keep remembering pure soul, they do not sufer hunger, thirst, diseases, wind, cold, heat, floods etc. Words of cruel people do not hurt them, kings cannot punish them, they do not suffer miseries due to devilish wife, sons or foes. They do not suffer poverty, vagaries of fire, bondage. Horses, cows do not harm him , there is no worry of theft of wealth, thorns do not cause grief, unfavourable  substances are not conjoined, favourable do not get separated. Insects, mosquitoes do not harm them; they do not suffer fall, dust or humiliation. Therefore remembering pure consciousness form is always means for supreme bliss.

Shloka 4: The meditation of pure conscious form gives  an incomparable and unique bliss whose even an iota   cannot be experienced by the Indra etc. also.

Meaning: Although Indra, Narendra and Dharanendra enjoy the highest form of sensual pleasures, even then that enjoyment is not called bliss since the bliss generated by the contemplation of pure consciousness form in the soul  is permanent compared to its temporary nature as well as dependence upon other substances. Hence it is not even a fraction.

Shloka 5:  ‘I am pure conscious form’. With such contemplation one attains pleasures of different forms -  The victory over Moha, destruction of bad karmas and ashubha asrava, extreme purity, supreme Tatva veneration, attainment of Samyak Darshan, Samyak Gyan, Samyak Charitra form jewels, success of human birth, destruction of worldly fear, equanimity with all jivas, praise by the saints etc.

Meaning: The remembrance of pure consciousness form itself is means for bliss, conqueror of moha, destroyer of ashubha asrava and bad karmas with the attainment of extreme purity and highest reverence, acquisition of jewels of the form of samyak darshan, success of human birth, destruction of worldly fear, equanimity with respect to all jivas and reason for praise by saints; then its attainment shall result in even higher benefits, hence great people should always remember pure consciousness and practice for its attainment.

Shloka 6:  Those great people who are immersed within their pure conscious form, they attain Samyak Charitra, sheel and shastra, conquer the senses, get benefitted with tapa, samyak darshan, supreme spirit and dharma. They acquire primary and secondary qualities. All the Paps are destroyed, the internal and external possessions are discarded and internal disposition gets purified. They can also withstand the waves of different kinds of calamities. 

Meaning: Concentrating the mind upon pure consciousness form  results in attainment of supreme qualities and elimination of miseries. Hence the wise people should make their mind stationary upon the pure consciousness form soul free of karma impurities.

Shloka 7:  The author preaches, “ O intelligent one! I am pure conscious natured, this should always be contemplated upon. These words are the greatest means amongst all the means of the form of pilgrimages to cross the worldly ocean. These are supreme jewel generated out of the ocean of the form of scriptures which are worthy of retaining. These are treasures of all pleasures. These are very fast conveyance for travelling to Moksha Sthan. Further these are strong winds for blowing away the karma form dust and are like  unquenchable fire for burning the worldly forest.

Shloka 8:  We cannot say that ‘ I am pure conscious natured’-  by contemplating this,  where do the Shubha ashubha karmas, possessions of sentients-insentient forms, raga-dwesha form corrupt bhavas vanish?

Meaning: With the contemplation of pure consciousness form the Shubha-Ashubha karmas get destroyed, the relation with sentient-insentient possessions get terminated and raga-dwesha form impure bhavas get sidelined ; hence wise ones should always contemplate of the consciousness form.

Shloka 9:  Just as amongst mountains Meru, amongst trees Kalpa Vriksha, amongst metals gold, amongst drinks Amrit, amongst jewels Chintamani jewel, amongst knowledges Keval Gyan, amongst Charitras equanimity form conduct, amongst Aapts Tirthankara, amongst cows KaamDhenu, amongst human beings Chakravarthy, amongst devas Indra is greatest and supreme; in the same way amongst Dhyans the contemplation of pure conscious form is supreme.

Meaning: The contemplation of pure consciousness form is incomparable to contemplation of all other substances.

Shloka 10. Although different kinds of treasures, kalpa vriksha, kaamdhenu, amrit, Chintamani jewel, wealth of the rulers of devas, asuras, humans and vidhyadharas, enjoyments of Bhogbhoomi, wealth of Ahamindras etc. are means of pleasures in the world; however the type of satisfaction achieved by attainment of pure conscious form is incomparable.

Meaning: All other pleasures are short termed while pure consciousness form is permanent and the bliss generated by it is always existent.

Shloka 11:  The person who is engaged in contemplation of pure conscious form, whether he is dark skinned, spotted, earless, blind, dwarf, humpbacked, with chopped nose, lame, dumb, bald, handless, poor, stupid, deaf, leper etc. ; he is praiseworthy in the opinion of scholars. All the people give them due respect while another person, even though he is handsome but if he is devoid of contemplation of pure conscious form then nobody gives him same respect.

Meaning: Even though a person is ugly and poor, if he has qualities then those qualities are always respected. On the other hand a handsome and rich person, if he is devoid of qualities, then nobody respects him.

Shloka 12:  Along with the soul several forms of karma varganas (molecules) are attached. Their quantum  no human being can compute other than Kevali. However with the contemplation of pure conscious form all those innumerable karma varganas vanish.

Meaning: The soul keeps bonding with infinite karmana varganas at every samaya which cannot be known and seen by anyone other than Kevali. However with the contemplation of pure consciousness form, the soul does not get bonded with any karma vargana.

Shloka 13:  O Atman! You contemplate at every moment of the pure conscious form whose contemplation destroys all the karmas. There is no difference between pure conscious form and own soul- both are the same.

Shloka 14:  “ I am pure conscious form” – this is believed to be the supreme amongst all the contemplations. There is no other introspection which is heard or seen by anyone anywhere.

Meaning: Remembrance of wife, son etc. carried out by jiva at every moment are far inferior to that of pure consciousness form.

Shloka 15:  There is no other objective of contemplation similar to the pure conscious form anywhere, nor will it be there.

Shloka 16:  Those Yogis who have attained the wealth of Moksha-permanent bliss and who shall attain the same , they have all done so by contemplating upon the pure conscious form only. Without veneration of the pure conscious form , no one can attain Moksha-permanent bliss; since this pure conscious form only is the temple of bliss -provider of incomparable permanent bliss.

Shloka 17:  Jinendra Bhagwan has described the Dwadashang scriptures of two kinds namely Ang Pravishta and Ang Bahya. Although these scriptures describe about several substances; even so they are said to be discardable while venerable is told to be pure conscious form.

Shloka 18: On proper contemplation of pure conscious form all qualities are realised. The blemishes of raga-dwesha etc. get destroyed and perturbation free Moksha pleasure is attained.

Shloka 19: With the contemplation of pure conscious form, the Ghatiya karmas namely Gyanavarana, Darshanavarana, Mohaniya and Antaraya get destroyed. When by uttering the name of Veetrag-pure conscious form, its invocation alone, by constructing temple and idols of the same lead to elimination of all the paps and attainment of several punya, then by contemplation of the pure conscious form, would the Manushya not  reap great benefits? Surely the dhyani person of pure conscious form shall attain greatest benefits.

Shloka 20:  The author says- dear learned people! You only think and tell that those Munis who keep contemplating of ‘ I am pure conscious form’ , which are the qualities which they do not attain and which are the flaws which do not get eliminated. In other words, those who contemplate of pure conscious form attain all the qualities and eliminate all the flaws.

Shloka 21:  If one imagines the knowledge to be like a balance in which on one side several great qualities and great pleasures are kept which have been attained with great efforts and fortune, and on the other side extremely pure contemplation of pure conscious form is kept then those qualities cannot be even compared with the contemplation of pure conscious form even in the least bit.

Meaning: Although in the world there are different qualities greater than each other which give different kinds of pleasures; even then from aspect of knowledge they are incomparable to the contemplation of pure consciousness form.

Shloka 22: The wise ones who are practitioner of pure consciousness form and engaged in its contemplation, the ground touched with their feet becomes Teerth (holy) for enabling other people to cross the worldly ocean. Pronouncing their names destroys all the Paps and several Devas become their servants.

Shloka 23: Just as iron results in iron pot and gold makes a gold pot, in the same way the contemplation of pure conscious form makes the soul pure while that of other subjects result in its being impure.

Meaning: The work is produced according to the cause. Just as iron results in iron pot and gold results in gold pot, in the same way the cause for purification of soul is contemplation of pure conscious form. With impure contemplation the soul also becomes impure.

Shloka 24: Those who have the knowledge of the pure conscious form, they are immersed in the same. Those who have the knowledge but are careless in remembering it, they too are immersed in it. In other words, in spite of not remembering , the knowledge of pure conscious form itself is a source of bliss.

Shloka 25: The body is seven dhatu ( metals) form like blood, flesh, veins etc. It is home for impure substances urine-excrement etc. Hence great people should make this inferior and impure body also worthy of other’s veneration and pure  by contemplation of pure conscious form.

Meaning: The impure body turns pure by contemplation of pure  conscious form.

Continued…..