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……