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…..