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.
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…..
No comments:
Post a Comment