Kartikeya Anupreksha ....01

                                                                           Preface

The twelve contemplations or Anupreksha has been an important means for earlier Munis to direct themselves into meditation by considering the form of this world and its transitory nature etc. Acharya Kund Kund was perhaps the first to  bring it out in Baras Anuvekkhha (Twelve Contemplations)  form. Similar exposition was done by Acharya Vattekar in Moolachar and Acharya Shivarya in Bhagawati Aradhana. However Acharya Swamy Kumar or Swamy Kartikeya has dealt with this subject in some details, so much that good deal of Karananuyoga, Dravyanuyoga and Charitra Anuyoga is covered in this book. Therefore it is a very useful book for someone to being learning of Jain philosophy. His period is not well known. From one source it is said to be 2-3^rd century A.D. Another source lays down the period to be around 10^th century A.D. based upon the commentary by  Swamy Shubhachandra. 

As the name indicates, the twelve contemplations are subjects which one should meditate upon to realise the momentariness of the world, the body, relations, wealth and so on. The Adhruva Anupreksha deals with this subject in 19 Gathas. Next is Asharan Anupreksha which tells that there is no protection in the world and no one can protect us in 9 Gathas. The Sansar Anupreksha is quite elaborate which describes the form of world and four types of Gatis, telling that there is no happiness anywhere although the Jiva imagines happiness in whichever Gati form he is born in. An interesting anecdote is quoted here describing how two persons share different relationship in the same birth demonstrating that there is no sanctity in so called relationships. Another subject which is described in this Anupreksha is the form of Panch Paravartan. Basically it does not make much impact on us if we say that we have lived for so many billion years. But in Jain philosophy the endlessness of the time has been described by means of five different events which repeat after a long lapse of time. The impact of such description is really very touching. In 42 gathas the form of Sansar has thus been elaborated by Acharya. Next is Ekatva Anupreksha which tells in 6 gathas the singular journey of Jiva wherein there is none to accompany him. This is followed by Anyatva Anupreksha which tells the same from another aspect in 3 gathas i.e. whosoever jiva believes to be his own are really not his own. They are different only. The Ashuchi Anupreksha describes in 5 gathas that how impure is the body in which we take so much pride and take so much care of. The Asrava Anupreksha next narrates the form of Asrava in 7 gathas which lead to accrual of karmas to jivas. It is followed by Samvar Anupreksha which tells in 7 gathas how the influx of karmas can be blocked. Next is Nirjara Anupreksha which provides the means for shedding of bonded karmas in 13 gathas. This is followed by Lokanupreksha which is really quite elaborate. It has 169 gathas. Firstly the physical form of Loka is described. Then the different forms of jivas are narrated. It covers a significant amount of Dravyanuyoga. The nature of soul is revealed and three divisions of the  jivas namely Bahiratma, Antaratma and Paramatma are established. The nature of all remaining dravyas are also described here. The difference of Jain philosophy from other faiths also get highlighted. Next is Bodhi Durlabh Anupreksha which deals with the rarity of opportunity which jiva can get in 18 gathas. This conveys that the human birth that we have got by a rare fortune should not be misused and wasted away. This is followed by Dharma Anupreksha which describes the form of dharma in 134 gathas. The required practices of house holder and Munis are described quite elaborately. This completes the 12 Anupreksha but as addendum Acharya has described in 54 gathas the form of Dwadash Tapa and four types of dhyans.

Thus overall Kartikeya Anupreksha is a complete shastra by itself which covers all aspects of Jainism.

Invocation

Gatha 1:  Offering obeisance to deva who is most revered in all the three lokas and worshipped by Indras of the three loks, I shall describe the Anuprekshas (reflections) pleasant to the Bhavya Jivas.

Meaning: To differentiate with the common Devas of four kinds, here the deva is described as one who is worshipped by Indras of the three loks. Such greatness is found only in Panch Parameshthis i.e. Arhat, Siddha, Acharya, Upadhyaya and all Sadhus who have conquered the karmas partially or completely and remain immersed within their own souls enjoying its blissful nature. They only are worthy of offering obeisance.

The term Anupreksha represents contemplation again and again. Those Bhavya Jivas who are nearing the end of their worldly existence would enjoy such reflections and would be further inspired to proceed on the Moksha Marg.

These Anuprekshas are of twelve types:

Gatha 2-3: These Anuprekshas (reflections) are twelve namely  Adhruva ( Transitoriness), Asharan (helplessness), Sansar (transmigration), Ekatva ( loneliness), Anyatva (separateness), Ashuchitva ( Impurity), Asrava ( influx of karmas), Samvar ( stoppage of karmas), Nirjara (shedding of karmas), Loka (universe), bodhi durlabh ( rarity of enlightenment) and dharma ( the righteous path). Knowing them with purity of mind, speech and body, contemplate upon them continuously.

Meaning: The names of the twelve Anuprekshas are described which by themselves are meaningful.

 1: Adhruva Anupreksha ( Contemplation of transitoriness)

Gatha 4: Whatever has been generated, definitely gets destroyed as a rule. From the aspect of manifestation nothing is permanent.

Meaning: Everything is of the nature of common and specific. The common is known as Dravya while specifics are Gunas (qualities) and Paryayas (modes). From aspect of dravya, a thing is permanent, the gunas are also permanent while paryaya are transitory, known as manifestation also. This Jiva is engaged in paryayas and experiences happiness-unhappiness in observing  the generation and destruction of paryayas. The Jiva wants to retain paryayas permanently and due to such ignorance he feels miserable. He should contemplate as follows-

I am Jiva dravya permanent from aspect of dravya. The nature of paryaya is generation and destruction, so why should I be happy or unhappy. This body is manifestation of Jiva and Pudgala together in paryaya form. The wealth, cereals etc. are skandh form paryayas of pudgala paramanus. Their conjunction and separation are for sure. The thoughts for retaining them are bhavas produced on account of Moha. Hence realising the nature of thing,  I should not feel good or bad.

Same is explained further:

Gatha 5: Whatever is born is accompanied with death, the adulthood is generated along with old age. The wealth is generated along with destruction. Thus know all the substances to be transitory.

Meaning: All worldly states have their opposite forms also. When the Jiva takes birth then believing it to be permanent he feels happy, when he dies then on observing destruction  he feels unhappy. Thus he feels good or bad in conjunction or separation of paryayas which is nothing but manifestation of Moha. Realising this the Gyanis should practice equanimity.

Gatha 6: Family, relatives, son, wife, good friends, beauty of body, house, cattle etc. all the substances are unstable like the mass of fresh clouds.

Meaning: Realising the transitory nature of all these one should not rejoice or be despondent.

Gatha 7: Subjects of the senses, group of good servants, horses, elephants, chariots etc. all are transitory like rainbow and lightening which are seen and get destroyed.

Meaning: This Jiva feels happy  with enjoyment of the senses, good servants, horses, elephants, chariots etc which are all destructible in moments. Hence one should make effort for attainment of indestructible happiness of own soul.

The conjunction of relatives is described with example:

Gatha 8: Just as one meets pilgrims on a path momentarily, in the same way in the world the company of relatives is non-stationary.

Meaning: This Jiva on acquiring big family takes pride and pleasure and in the process forgets own nature. This company of relatives is like that of pilgrims on a path which soon ends in separation. Hence one should not forget own real nature.

The momentariness of body conjunction is stated:

Gatha 9: This body decorated with bath and fragrant substances, well nourished with different types of food articles, gets destroyed within one moment like a mud pot filled with water.

Meaning: Assuming that the body would always exist is great folly.

The momentariness of Lakshmi is described:

Gatha 10: The Lakshmi (wealth) which is not permanent even with Chakravarthys having ascendancy of great punya , then how can that Lakshmi be benevolent towards people without punya or having minimal punya ?  Surely not.

Meaning: Forgetting the own knowledge and blissful soul form Lakshmi is the real misery. The Jiva takes pride in worldly Lakshmi which is meaningless.

Same is elaborated further:

Gatha 11: This Lakshmi is not affectionate towards any of the great families, patient, pandit, important, revered, dharmatma, handsome, saints, brave etc.

Meaning: Someone may think that I belong to big family and have lot of wealth so it cannot go anywhere. I am patient hence I cannot lose. I am Pandit and important hence who can take from me. In fact they would only give me. I am revered so who can take from me? I am dharmatma so more wealth would come rather than go. I am handsome whom everyone likes so Lakshmi would also like to stay with me. All such thoughts are meaningless and false, This Lakshmi gets destroyed in moments in front of own eyes. No one can protect it.

What should be done with the Lakshmi  acquired ? This is informed:

Gatha 12: The Lakshmi is transitory like waves of water. Enjoy it as long as you can and later donate it with compassion.

Meaning: Some miser desires to accumulate the wealth and keep it, to him  it is preached- this Lakshmi is momentary, will not be there for ever; if it is available for some time, then utilise it for benevolence and charity and enjoy sensibly.

Here question  is asked- the enjoyments lead to pap hence why such preachment of enjoyment is given? Its reply- Keeping it accumulated leads to oneness with it and its destruction gives lot of misery later. The attachment leads to strong passions and impure manifestations. By enjoyments the manifestations are noble and not impure. If it is spent with nobility in enjoyments then fame is acquired in the world. The mind also remains peaceful and pure. Even if there is loss due to some reason then it does not cause much misery. The miser does not have any qualities while enjoyer has several. Of course if some one desires to renounce it altogether then this preachment is not applicable to him.

Gatha 13: The one who accumulates Lakshmi without enjoying, nor donating it to the needy, he cheats his own soul. His human birth is fruitless.

Meaning: The person who acquired wealth and continued to accumulate without enjoying or donating, what did he gain from the Manushya birth? He wasted it away and cheated his own soul.

Gatha 14: The person who accumulates Lakshmi and buries it deep in the ground, that person turns Lakshmi into stone.

Meaning: Just as foundation of house is laid with stone, in the same way the Lakshmi buried into the ground is converted into stone.

Gatha 15: The person who accumulates Lakshmi continuously without donating or enjoying, for him the own wealth is also like other’s wealth.

Meaning: The person who in spite of attaining Lakshmi does not donate and enjoy, for him that Lakshmi belongs to someone else. His role is that of a keeper, the Lakshmi would be enjoyed by someone else.  

Gatha 16: The person who lusting for Lakshmi keeps his own soul occupied with miseries, that fool serves the purposes of the king and family people.

Meaning: Lusting after the Lakshmi, for its generation and protection he undergoes severe hardship, so that person gains miseries only as fruits. The Lakshmi would be enjoyed by the family or the King would acquire it.

Gatha 17-18: The person who enhances his Lakshmi by means of different kinds of arts, intellect and wit etc. and does not get satisfied, engages in activities of sword, writing, agriculture etc. which are hurtful to other jivas, day and night contemplates upon the same , does not eat food at the proper time, does not even sleep out of worries, that person lusting for Lakshmi form damsel functions as her servant.

The one who utilises the Lakshmi for dharma activities is praised:

Gatha 19: The person who employs his growing wealth out of punya for charitable dharma activities continuously , that person is venerable by Pandits and only his wealth is purposeful.

Meaning: Lakshmi spent in pooja, temple construction, pilgrimage, donation to the  worthy, charity etc. activities of dharma are meaningful and even Pandits praise him.

Gatha 20: The person who knowing thus, donates his Lakshmi for the poor people engaged in dharma without any desire for returns , definitely his birth is successful.

Meaning: There are several people who donate in this world for serving some objective of their own. Those who donate wealth without expectations of return for the dharmatma and needy poor people, they are rare and their life is worthwhile.

The glory of Moha is described:

Gatha 21: This jiva believes wealth, adolescence, life to be permanent in spite of observing them to be destructible  like a bubble, this is a matter of great surprise. Surely the influence  of Moha is very strong.

Meaning: There are several reasons which cause delusion like drinking liquor, sickness with fever etc., defective vision, darkness etc. but the Moha bhava is the strongest amongst all. One observes things to be destructible directly still he imagines it to be permanent. Mithyatva, anger, grief, desire etc. are all divisions of Moha only which cause the nature of a thing to appear differently.

This Anupreksha is now being concluded:

Gatha 22: O Bhavya Jivas! Knowing all the subjects  to be destructible, relinquishing the great Moha, cleanse your mind of the subjects of the senses, so that you can attain supreme bliss.

Meaning: Realising the ever changing nature of world, body, enjoyments, wealth etc., the one who diverts his mind away from sensory subjects treating them to be transitory, that bhavya jiva would enjoy the pleasures of siddha state.

2: Asharan Anupreksha ( Contemplation of helplessness)

Gatha 23: In this world even Indra of Devas is seen to get destroyed. Whether they were called   Hari or Narayan, or Rudra, or Bramha or Vidhata etc. all those holders of great titles were consumed by kaal (time). Then who is to protect in this world ? No one.

Meaning: The sharan implies protection for self. In this world whatever one contemplates as sharan, they themselves get destroyed with time then who would provide sharan ?

This is elaborated with example:

Gatha 24: Just as there is no protection to the deer lying under the feet of a lion, in the same way in this world, there is no protection to the Jiva apprehended by death.

Meaning: In the forest who would protect the deer lying under the clutches of a lion? In the same way the role of time should be understood.

Same is strengthened further:

Gatha 25: If a dying person can be saved by Devas, incantations, spells, kshetrapal etc. whom people believe to be protectors then the people would be indestructible and no one would die.

Meaning: For remaining alive, people under the influence of Moha carry out pooja of Deva, mantra-tantra, medicines etc. different remedies, but if considered from aspect of Nishchaya then none is seen to be alive. Unnecessarily they remain in imaginary world with Moha.

Further it is stated:

Gatha 26: In this world, immensely powerful, extremely strong and several others protected by different means continuously, are not seen to have survived.

Meaning: Forgetting their own nature and believing others to be beneficial or harmful, people seek protection in different forts, warriors, armaments etc. but none prevents death. All remedies fail.

The ignorance of the imagination in sharan ( protection) is described:

Gatha 27: In spite of observing this helplessness by himself as described above, even then this ignorant being believes sun etc. planets, bhoot, vyantar, pishach, yogini, yaksha, chandika etc. to be protectors.

Meaning: Explicitly this jiva knows that no one can protect them from death, even then he considers the planets etc. to provide sharan ( protection). This is nothing but glory of strong Mithyatva.

The death occurs upon destruction of Ayu Karma:

Gatha 28: The death is caused by the destruction of Ayu karmas and no one can impart Ayu karma to another. Hence Indra of the Devas also cannot protect anyone from death.

Meaning: The death occurs upon completion of Ayu. No one is capable of imparting Ayu, then who can protect? Consider this.

Same is elaborated:

Gatha 29: If the Indra of the devas was capable of preventing own death then why he would leave heaven laden with all the best enjoyments ?

Meaning: If it is within one’s capability then he would not relinquish the home of all enjoyments.

Now real sharan (protection) is described:

Gatha 30: O Bhavya ! With supreme faith practice the protection provided by darshan, gyan and charitra. For the people transmigrating in this world, there is no other protection.

Samyak darshan, gyan, charitra is the nature of self, therefore it is the real protection of self. Rest all is Asharan. Therefore with real faith accept this sharan, such is the preachment.

It is strengthened further:

Gatha 31: The one who manifests into the form of  forgiveness etc. dus lakshan ( ten characteristics dharma) dharmas, that is the protection. The one who manifests in to form of strong passions, destroys himself by himself.

Meaning: If we consider from aspect of reality then self is guru-disciple, devotee-bhagwan, friend-foe, worshiper- worshipped. Self is the protector and self is the destroyer.  The disinterest in own knowing nature only is anger. Ragas etc. are mine and they are enjoyable is the interest in ragas and the same is called as anger in reality. With anger form manifestation, the pure consciousness is destroyed while with forgiveness etc. form manifestation, self is protected. With such bhavas only one attains indestructible state being free of life and death.

Continued…….                     

Tattva Gyan Tarangini …..07 (concluding part)

 

Sixteenth Chapter

Preachment of adopting deserted place for attainment of pure conscious form

Shloka 1: Right knowledge, renunciation of restlessness for pleasing others, equanimity, understanding of the meaning of Shastras, control of activities of mind and speech, destruction of hurdles-obstructions, relinquishment of raga-dwesha etc., cleansing of mind, benefit of soul pleasure and dhyan are attained by taking recourse to desolate places.

Meaning: So long as right knowledge, equanimity, shastras, dhyan and supreme soul pleasure are not attained, till then the soul does not find peace, and this peace is attained by taking recourse to desolate places. Hence those people who are desirous of right knowledge etc. should always take recourse to pious and deserted places for sure.

Shloka 2: I am desirous of Shiva ( benediction). I wish to make my soul experience the perturbation free bliss, hence I do not have any purpose with enemy, friend or impartial Jivas- the friends, foes, impartial jivas residing near me are all obstructions for my benediction.

Shloka 3: Just as in relation to moon the ocean, with rain the water of river, with Moha bondage of karmas, sickness of people by consuming raw food, poetry with different phrases are enhanced, in the same with the neighbourly Jivas different types of miseries and conversations are enhanced.

Meaning: Just as in the enhancement of ocean the moon, rains in the increase of water in the river, moha in the karma bondage, increase of sickness by eating raw food, beauty of poetry with phrases are reasons; in the same way the neighbourly jivas are cause for different types of miseries and vikalpas. Therefore for benediction these are absolutely renounceable.

Shloka 4: Just as with fuel the fire, thirst with sunlight, worries with possessions and pains with sickness are enhanced , in the same way with the company of people miseries and pains have to be tolerated.

Shloka 5: The vikalpas of Jivas are like shackles, mountains, mud,  fire, disease, cold and web. Hence for their destruction taking recourse to chisel, Vajra, sun, clouds, medicine, fire and knife form desolate place should be taken recourse to.

Meaning: Just as chisel cuts the shackles, mountains are shattered by Vajra, mud is dried with sun, forest fire quenched by rains, disease cured by medicine, coldness removed with fire and knife for cutting the web are the means; in the same way for avoiding vikalpas the desolate place is the means. Without taking recourse to deserted places the vikalpas cannot be eliminated.

Shloka 6: Amongst the external tapas the Vivikta Shayanasasn ( sleeping, sitting in desolate places) has been declared as  a great tapa; since with its veneration the qualities of soul are revealed and Moha gets destroyed.

Meaning: The external tapas are of six kinds- Anashan, Avamaudarya, Vritti Parisamkhyan, Rasa Parityag, Vivikata Shayanasan and Kaya Klesh; out of these the best one is Vivikta shayanasan; since with its veneration the various qualities of soul are revealed and Moha is destroyed.

Shloka 7: The worries of wife, son etc., company of people, miseries due to diseases, deep sleep and anger, generation of pride etc. are bewilderments which are cause for complete destruction of dhyan.

Meaning: Wife, son etc. are mine. Such manifestations are bewilderments due to which the person suffers different kinds of worries, company of people, pains due to sickness, excessive sleep, generation of anger, pride, deceit etc. passions which destroys dhyan. Bewildered person cannot practice dhyan in any way.

Shloka 8: Renunciation of both internal-external both possessions, secluded places, knowledge of tattvas, freedom from all types of worries, lack of any form of hindrances, control over mind, speech and body; these are means for dhyan and taking recourse to these the Munis attain Moksha.

Shloka 9: Those people who are wise- knowledgeable of the nature of self and others hence desirous of benefaction of their soul, they relinquish both internal-external possessions so as to eliminate the vikalpas which are cause for the worldly activities. They do not entertain other’s company, nor do they contemplate of any activity.

Shloka 10: Just as several scorpions attached to  the body bite the person and cause misery, in the same way different forms of vikalpas also hurt the soul severely. They do not allow any peace to be experienced, hence in the presence of the vikalpas, how can the soul be happy? Trapped in the webs of vikalpas the Jiva cannot experience even an iota of peace.

Shloka 11: When with the relinquishment of external company itself I experience great happiness then with the renunciation of internal company I shall enjoy higher pleasure.

Meaning: When I enjoy great happiness by giving up company of wife, son etc. external objects, then by abandoning internal company of raga-dwesha etc. I shall enjoy much higher pleasure.

Shloka 12: Those people who are deluded- cannot differentiate between self and others, they believe themselves to be happy in the company of external objects. However those who are intelligent- knowledgeable of the Tatvas properly, they knowing that the renunciation of company is the means for dhyan of pure conscious form- they consider themselves to be happy without company of external objects.

Shloka 13: Those people who are prime amongst the Mumukshus i.e. desirous of attaining Moksha quite soon, they should practice Avamaudarya and Vivikta Shayanasan and with their aid and with unobstructed dhyan, practice supreme tapa of studies form.

Meaning: Dhyan  and studies tapa can be practiced only when Avamaudarya ( limited food) and Vivikta Shayanasan tapas are taken recourse to. Since the person who eats heavy diet and remains in company of people, he cannot engage in dhyan and studies at all. Hence great people should take limited food and stay in secluded places so that self studies and dhyan can be practiced without bouts of laziness.

Shloka 14: Those people who are affectionate towards pure conscious form and stay in desolate places for its attainment, they only are venerable, proficient, blessed and supreme amongst learned people. They only are revered and served by great people who treat them as great, proficient and blessed.

Shloka 15: The desolate place is cause for attainment of various types of happiness, means for dhyan and studies, destruction of raga, dwesha and moha, hence wise people always take recourse to it.

Shloka 16: The world defines characteristics of nectar differently but it is erroneous; since where there is no hindrance of the form of mosquitoes etc. , jivas and crowd are not there, such desolate place is the real nectar.

Meaning: The one which provides happiness is the real nectar. For those desirous of pure conscious form, the lonely place  free of different kinds of disturbances is the means for real happiness. Hence for them, it is the real nectar and not the one described by the world.

Shloka  17: Those who are wise- knowledgeable of good and bad. They reside in lonely places like underground homes, tunnels, coasts of rivers or oceans, cremation grounds, forest, caves etc. for practice of dhyan of pure conscious form.

Shloka 18-21: Due to lack of desolate places, Yogis have to stay in company of people. On account of seeing , listening  and recalling them the mind gets perturbed. The perturbation of mind destroys the purity and without purity the contemplation of pure conscious form cannot be accomplished. Without contemplation, the Moksha with the destruction of karmas cannot be attained. Hence the Yogis desirous of Moksha should take recourse to desolate places which is eliminator of all miseries, destroyer of the world and means for Moksha.

Seventeenth Chapter

Preachment of affection towards pure conscious form

Shloka 1: In this world there are several people capable of examining pearls, corals, jewels, metals, juices, earth, clothes, cereals, diseases, trees, women, elephants, horses, snakes, cows, men, devas, learned, birds, aquatic jivas etc. Many are affectionate towards the sensory pleasures generated by senses. However those capable of examining the perturbation free happiness and being affectionate towards it are very few.

Meaning: In this world there is no lack of wise people capable of examining and experiencing happiness. However they are not aware what should be the subject of examination and what kind of happiness need to be experienced ? Several people are experts in examining pearls, corals, jewels, gold etc. metals, exotic juices, earth, disease, elephants, horses etc. They also are knowledgeable of experiencing sensory pleasures completely. However this kind of examination and experience is not meaningful since all these objects are transitory. The permanent thing is perturbation free happiness hence that is the true subject of examination and experience which is beneficial.

Shloka 2: The perturbation free happiness is within the soul and devoid of contact with other dravyas. It is independent, within the soul, fearless, permanent, free of all types of desires, Shubha, non-controversial, free of all types of disturbances, incomparable, free of bondage of karmas, beyond the arguments for and against, supreme, benedictory, flawless, pure and rare. The sensory pleasures are quite opposite to it. ( Since these are generated in relation to other dravyas etc.) Hence those desirous of Moksha should make efforts for attainment of the perturbation free pleasure.

Shloka 3: Those people who are desirous of blissful experience of soul should adopt renunciation of three kinds of the form of detachment  with world, body and enjoyments , discarding possessions of three kinds of sentient, insentient and mixed, taking recourse to right guru, flawless scriptures, samyak darshan, samyak gyan and samyak charitra form jewel trio, abandoning the company of other jivas and raga-dwesha etc. should reside in desolate place devoid of all disturbances.

Meaning: So long as the attachment with world, body and enjoyments is not abandoned, gold, jewel, anger, pride, wife, son, maids, servants etc.  form possessions are not renounced, best guru, flawless shastras and samyak darshan, samyak gyan, samyak charitra are not venerated, the company of other people and ragas etc. are not relinquished and  secluded place is used for stay, till then attainment of perturbation free bliss is quite impossible. Hence those people desirous of this bliss should pay attention to the aforesaid.

Shloka 4: The sensory pleasure is not happiness. It is a means for quenching  the burning agony of the form of desires of people. On the other hand the stationing of self within the conscious natured soul is perturbation free and blissful being pure manifestation form.

Meaning: The happiness is that which destroys our desires and agonies. The sensory pleasures cannot be called pleasures since they result in unhappiness and generate desires and agonies. Hence to attain that incomparable pleasure, one should station within the soul by means of perturbation free pure manifestations.

Shloka 5: This perturbation free real pleasure cannot be acquired with wealth, nor by means of fame, or by  sensory subjects or great palaces or musical instruments. Beauty, availability of desired things, absence of undesired and great enjoyments cannot accomplish it. Six seasons, kingdom, honour by king, army, great clothes, son, obedient wife, pleasant song, ornaments, trees, mountains, transport also cannot provide it. This is so since with relation to other dravyas, the mind always remains perturbed which always prevents perturbation free bliss.

Meaning:  To whatever extent a person may become wealthy; fame, sensory subjects, palace, beauty, kingdom etc. things also have been  acquired sufficiently ; even then he cannot experience perturbation free bliss. Always his manifestation is restless for acquisition of more fame, wealth etc.

Shloka 6: The people who are deluded due  to Moha and engaged in oneness with other substances; whether they stay in town, village, forest, peak of mountain, coasts of ocean/river, monastery, cave, temple, gathering, chariot, palace, fort, heaven, ground, road, sky, flower canopy, tent etc. they cannot attain even an iota of perturbation free bliss. The summary is that the Moha and attachment  towards other dravyas is hindrance for perturbation free bliss.

Shloka 7: The Jiva of Nigod, insect of excrement, animal, king, porters, tribals, sick, healthy, rich, poor, travelling with transport, walkers, young, boy, aged, devas etc. – within them whatever sensory pleasure is observed, what is its purpose ? Even if it remains for ever then also what is the purpose? Since this perturbation free pleasure which has never been attained earlier while  the sensory pleasure is destructible. The sensory pleasure is easily attainable somewhere or other but perturbation free bliss is permanent indestructible and cannot be attained without purification of soul hence sensory pleasure is not comparable to perturbation free bliss.

Shloka 8: Observation and knowledge (darshan and gyan) of objects is performed both by worldly as well as Siddha Jivas. However for Siddhas it is Nirvikalpa – perturbation free while for worldly jivas it is Savikalpa – with perturbation .

Shloka 9: In the presence of knowledge where restlessness is experienced, that knowledge is Savikalpa and where restlessness does not exist that knowledge is Nirvikalpa. On account of Savikalpa knowledge the bondage of karmas and misery have to be suffered. The Nirvikalpa Gyan implies absence of karmas and supreme bliss.

Meaning: All the Gyan and darshan till Manah Paryaya Gyan and Avadhi Darshan are Savikalpa. In their presence soul experiences some vikalpa or other and with Vikalpas the karma bondage and miseries have to be experienced. However the moment the Keval darshan and Keval Gyan form Nirvikalpa Darshan Gyan are attained, the vikalpas subside. The karmas are destroyed and perturbation free bliss is also attained.

Shloka 10: The treasure of restlessness, this Savikalpa pleasure I have experienced several times. Whichever Gati (birth) I have attained, I acquired Savikalpa pleasure only. Hence it is not new to me; but restlessness free- Nirvikalpa pleasure I have never experienced , hence for its attainment I am extremely desirous- when will I attain it, with this hope my mind keeps wandering.

Shloka 11: The knowledge of things acquired with raga, dwesha and moha afflicted mind is pain form- that knowledge leads Jivas to suffer pains. With mind free of raga, dwesha and Moha, the knowledge of things is blissful.

Shloka 12: O Atman! This conscious soul is capable of overcoming the indestructible pride of sun, nectar, Kalpa Vriksha, Chinta Mani, Kam Dhenu, swarga, learned and Vishnu and is conqueror.

Meaning: This conscious soul is far better that sun in illumination, winner of nectar also which provides pleasures, fulfils all desires better than Kalpa Vriksha, Chintamani and Kamdhenu. It provides greater pleasure than swarga, wiser than the learned ones and has greater power than Vishnu.

Shloka 13: With the stationary peace, it is realised in the world that these are worries, these are miseries , this is happiness and peace- that peace is experienced by immersion in the pure conscious form. Without immersion in pure conscious form, the knowledge of lack of worries, miseries etc. cannot be experienced.

Shloka 14: O Bhavya ! If you wish to attain Moksha soon by immersion in pure conscious form , then renounce completely the worldly activities, internal-external both possessions and company of others.

Shloka 15: When  the absence of external other dravyas itself gives great pleasures to the soul, then with the destruction of karmas etc., much greater happiness would be attained.

Shloka 16-17: The nature of things known by Jivas by means of senses leads to raga in them which results in happiness or animosity – believing so is complete illusion. The person who is free of raga and dwesha , knowledgeable of all things, whose all restlessness has been eliminated- that perturbation freeness is real bliss.

Meaning: This Jiva believes happiness with the raga of wife, son etc. other substances and unhappiness in case of dwesha with them. In reality both of raga-dwesha are painful since it results in perturbation of Jiva’s manifestations. Where there is no perturbation is the real happiness and such happiness if experienced by great person who knows all things without raga and dwesha etc.

Shloka 18-19: The subjects of the senses of Indra, Chakravarthy and Bhavanvasi Devas are vikalpa form. For fulfilment of their desires they have to carry out different form of vikalpas and those vikalpas lead to mind being restless. Hence they never attain  real happiness at any time. The person who believes their happiness to be real and counts it as real; I believe it is a great mistake. That happiness can never be real.

Shloka 20: Hence those yogis, who renounce both internal-external possessions and reside in disturbance free secluded places, knowledgeable of revered and condemnable, engaged in pure conscious form and are intelligent, they only can attain the perturbation free bliss, none else.

Eighteenth Chapter

The sequence of attainment of pure conscious form

Shloka 1: The yogi who “ I am pure conscious form” – hearing this fairly and believing it, ascertaining it with speech and mind, concentrating on the inner self, knowing the other substances as different, experiences the pure conscious form and develops affection towards it, that bhavya- going to Moksha shortly, such yogi sequentially destroys the karmas and enjoys bliss of the soul on the pure Moksha Marga.

Meaning: I am pure conscious form, without such belief and knowledge, one cannot have affection towards pure conscious form; without affection the experience of the same and without experience the destruction of karmas and without destruction of karmas, the attainment of Moksha are not possible. Without Moksha the blissful happiness cannot be attained. 

Shloka 2-3: Those who are house holders, they should firstly be given education of studies, Pratikraman, practice of six essentials, practice of vows and sanyam. However those who are yatis, who are Nirgranth and dwelling in forest, they should be taught to firstly practice sanyam and subsequently contemplation of pure conscious form.

Shloka 4: Those people who have strong desire of attainment of Moksha on account of fear of the world- wish to be rid of worldly miseries; they should understand that simple means for salvation is available – they can attain Moksha soon.

Meaning: So long as there is no desire in the heart to attain Moksha, do not have interest in experiencing the bliss of Moksha, till then Moksha can never be attained and with affection towards it only Moksha can be attained soon. Those who fear the worldly miseries and hence desire the happiness of Moksha , they do so quite easily and they do not have to wander in the world for long.

Shloka 5: Those yogis who are Nirvikalpa, free of all types of perturbations and immersed in pure conscious form, they attain the destruction of all karmas and attain real happiness together at same time.

Meaning: With immersion in pure conscious form, the destruction of karmas and real happiness is attained together. Hence Yogis should renounce all types of vikalpas and be affectionate towards pure conscious form.

Shloka 6-7: Yam, Niyam, Asan, Pranayam, Pratyahar, dharana, dhyan and samadhi – these eight are constituents of yoga. With them only Yoga is attained. Hence those Munis who are desirous of Moksha, wish to make their soul free of karmas, they should learn their  nature from shastras and practice constantly.

Shloka 8 : This soul “ I am pure conscious form” with such recollection itself, it  becomes free from all aspect of bhavas, then surely he would become free from aspect of dravya sequentially.

Meaning: The pure conscious form has the capability that with its recollection only, it can provide freedom from bhava form world and thus attain bhava moksha, then surely it can eliminate the relationship of other dravya form world from the soul. With the recollection of pure conscious form the dravya and bhava form worldly relation can not exist.

Shloka 9: If contemplation of pure conscious form is carried out then every moment the karmas would keep shedding and if contemplation of other substances is carried out then every moment the karmas keep bonding , there is no doubt about it.

Shloka 10: In Gunasthanas of Sayog Kevali, Ksheen Moha, Mishra and Kshapak gunasthanas of 8^th, 9^th and 10^th the death does not occur ; but in other gunasthanas death occurs.

Shloka 11: Those Jivas who die in Mithyatva and Avirat Samyak Drishti ( one who has bonded Ayu prior to attainment of Samyaktva) gunasthanas; they take birth in all four gatis of Manushya, Tiryanch, Deva and Naraki. Those who die in sasadan gunasthana, they take birth in tiryanch etc. all three gatis except Narak Gati.

Shloka 12: The Jivas dying in AyogKevali-fourteenth gunasthana attain Moksha while those dying in remaining seven gunasthanas take birth as Devas.

Shloka 13-16: Even at present times, those jIvas who contemplate of pure conscious form, they attain Swarga on death and there enjoying sensory pleasures well, listening to JinaVani from the mouth of Jinendra Bhagwan , performing pooja in all Jina Temples attain Manushya birth. There attaining Samyak Darshan, Samyak Gyan, Samyak Charitra, destroying all the karmas with the contemplation of pure conscious form, they attain  Siddha state and station themselves at the peak of three Loks. There, being of the form of real pure consciousness, ordained with eight qualities of keval gyan, uninterrupted pleasure etc. they reside for infinite period.

Shloka 17: Just as insect climbs the tree slowly sequentially to enjoy the fruit, in the same way this man also contemplates of pure conscious form sequentially.

Meaning: Just as insect cannot enjoy the fruit like a parrot by  directly going to it, but by climbing slowly from root onwards, it reaches the fruit and then enjoys its taste; in the same way the contemplation of pure conscious form cannot be carried out by any person directly. Only with detachment from external substances sequentially he can accomplish it.

Shloka 18-19: Those people who listening to the words of Guru etc. quite well and practicing the shastras properly contemplate of pure conscious form, for them this sequential contemplation is called dhyan. However those people who do not practice in accordance with the words of Guru, nor do they contemplate upon the shastras , their dhyan of pure conscious form is not sequential.

Shloka 20: In the end the author, discloses the reason for creation of this granth. This granth has been created not with any desire of benefit, honour or fame; but due to my own affection towards pure conscious form that this granth has been created.

Shloka 21: Amongst the Acharyas of Mool Sangh, the most revered – best learned acharya Sakal Kirti was there. In his chain, great Bhattarak Bhuvan Kirti was there who was like a sun causing Bhavya form lotus flowers to bloom. A disciple in his feet I am Gyan Bhushan Bhattarak who has created this Tatva Gyan Tarangini.

Shloka 22: Those people who traverse in this Tatva Gyan Tarangini and contemplate upon it, they shall enjoy the pleasures of swarga etc. and attain pleasure of Moksha. Surely after enjoying pleasures of Swarga they shall attain Moksha.

Shloka 23: This Tatva Gyan Tarangini was created after 1560 years of Vikram Samvat.

Shloka 24: The shlokas of this granth are altogether 536. This should be understood by writers, readers and listeners.

                                                                           The End

Tattva Gyan Tarangini …06

           Thirteenth Chapter

Requirement of purity for attainment of pure conscious form

Shloka 1: Just as pure clothes, jewels, silver, gold, vessels and building etc. objects are counted as best and praiseworthy, in the same way the pure conscious form also is the best and praiseworthy.

Shloka 2: Indications of raga-dwesha in a person is described as anxieties or impurities and the part in which raga-dwesha are destroyed, that part is called as purified.

Meaning: From aspect of shuddha Nishchaya naya, this soul is absolutely pure; but due to presence of raga-dwesha it becomes impure. However the portion in which the raga-dwesha are destroyed, in that part it gets purified.

Shloka 3: The jivas who are desirous of Moksha- wish to make their souls free of karmas, they should make the anxieties disappear so that  purity appears; such means they should adopt.

Shloka 4: The people who are great and revered, their prayers, obeisance, practice of worship, samayik, pratikraman etc. six essentials, following of Samyak charitra rigidly, practice of uttam tapa and undertaking pilgrimages, renunciation of internal-external both types of possessions, not allowing anger, pride, deceit, greed kashayas to be generated, are the means for purifications. Without practicing these the purification cannot be attained.

Meaning: Means for destruction of karmas are described here. These are by obeisance and veneration of great Munis etc., practice of samayik etc. essential practices, adopting samyak charitra, practicing uttam tapa, undertaking pilgrimages, renunciation of possessions, not permitting anger etc. form passions. Hence the people who are desirous of purity of soul should adopt these methods and purify their souls.

Shloka 5: O Atman! Observing the corruption of raga-dwesha in people, you should not be upset since in this world there is nothing other than corruptions due to raga. Hence you concentrate upon the absolutely pure Moksha Marga only.

Meaning: Generally in the world this is directly observed that somewhere different kinds of disorders are seen in conjunction with raga and somewhere in relation with dwesha and Moha. However observing disorder due to raga-dwesha etc., one should not be upset in any way since this is the world and in this nothing better is expected other than raga-dwesha. Hence O Atman! If you wish to be disassociated with the disorder due to raga-dwesha then recall the Moksha Marga which will be benedictory to you.

Shloka 6: Under the influence of Moha only, I believe myself to be foolish, sick, poor, ignorant, without qualities, wrong, condemnable, doer of inferior activities, lazy etc. The one who has such spirit shall enjoy the benefit of purity.

Meaning: In reality I am pure, knowledgeable, conscious form, knower-seer of all objects and ever blissful in nature. However entrapped in web of Moha out of ignorance I have become opposite of it. All the ignorance, sickness, poverty, madness, weakness etc. are generated in conjunction with karmas. The person who contemplates in this manner always, he surely enjoys benefit of happiness generated by purity.

Shloka 7: The worldly Jivas always have fear of king, caste, thief, fire, water, enemy, floods, drought, death, disease, faults and defamation etc. Worries of wealth, family, people, animals and house etc. are always existent and their loss is cause for sorrow. Hence attainment of dhyan of pure conscious form generated by means of ocean of shastras is extremely scarce.

Meaning: A fearful person  cannot acquire jewel out of ocean suddenly, in the same way the person who is fearful of king, caste, thief, fire, water etc. and remain worried about wealth, food, animals, house etc. fearing about their loss, he generally cannot contemplate of pure conscious form.

Shloka 8: Those people who are desirous of purity and wish to make their souls blemish free, should not worry about study, travel, possessions of both sentient-insentient nature or any other activities. Essentially with worries of other objects, the soul cannot be purified.

Shloka 9: Acharang, SutraKritang etc. Dwadashang form ocean of scriptures are part of pure conscious form. Hence if I have attained pure conscious form then the Dwadashang does not serve any purpose to me. I have already attained it.

Meaning : The attainment of Dwadashang is most scarce in this world. However with attainment of pure conscious form, it is automatically realised since that is part of pure conscious form. Hence those desirous of benediction, should attain pure conscious form only. For attainment of Dwadashang etc. things, they should attempt to get the benefit of pure conscious form.

Shloka 10: I have attained the benefit of pure conscious form in the world, hence nothing more remains to be done by me and everything is done. With attainment of pure conscious form, the worries of other activities are also meaningless for me since these are generated due to Moha. The Moha generated worries can never be benedictory to me.

Shloka 11: Worries about body, karmas and causes of karmas is means for agitation in the soul. With contemplation of pure conscious form the purity is enhanced.

Shloka 12: The householder or muni who does not know the form of pure conscious  nature, for him recollection of mantras pertaining to Panch Parameshthi only would be beneficial.

Shloka 13: The person who examining the results of agitation and purity together, renounces agitation and adopts purity, that person enjoys happiness in both this Lok as well as ParLok.

Shloka 14: This is so because, agitation causes attachment of extremely painful ashubha karmas to the soul while with attainment of purity, the relation with ashubha karmas is diminished while Shubha karmas are bonded.

Meaning: So long as this soul is not purified and is agitated, till then it undergoes bondage with various types of ashubha karmas and due to that it has to undergo different miseries. However the moment the soul starts experiencing purity , the relation with ashubha karmas is discontinued and relation with pleasant Shubha karmas starts building up. Therefore, relinquishing the painful agitation, it is meaningful to take recourse to pleasant pure conscious form.

Shloka 15: This purity is prime means for contemplation of pure conscious form- this only leads to attainment of dhyan of pure conscious form while agitation is destroyer of the dhyan of pure conscious form. Hence so long as soul is agitated due to any reason, the dhyan of pure conscious form cannot be attained.

Shloka 16: The object which people call as nectar in this world, is not nectar in reality. Real nectar is the purity only; since heavy consumption of worldly described nectar leads to miseries while heavy consumption of purification  form nectar leads to great happiness, and no miseries are experienced. Therefore the one which provides happiness in all the states, that nectar alone is real.

Shloka 17: Those people who are devoted to purity and wish to make their souls purified, for that purpose they reside in caves in the mountains and abandon kingdom, sensory pleasures and wealth completely- they do not allow the attention to be diverted towards kingdom etc.

Shloka 18: Purification leads to steadiness in pure conscious form and steady attainment in pure conscious form leads to greater purity. Thus knowing the relation between the two, their real nature should be understood.

Meaning: So long as purity is not attained, till then the steady  state of pure conscious form cannot be attained ; and so long as steady state of pure conscious form is not attained, till then purity cannot be attained. Hence wise people, realising the relation between the  two, should make efforts to understand the form of these two.

Shloka 19-20: This purity alone is best dharma in the world, this only is means for giving happiness to Jivas, this is the marga of Uttam Charitra and Moksha. Hence the learned Munis who are knowledgeable of the nature of sentient and insentient should make efforts to attain purity by contemplation of pure conscious form.

Meaning: Without contemplation of pure conscious form it is impossible to attain purity hence learned Munis should contemplate of pure conscious form for its attainment. This purity alone is the means for supreme dharma in the world, provider of happiness, Uttam Charitra and Marga of Moksha.

Shloka 21: So long as the Munis do not renounce both the internal-external possessions, till then they cannot attain purity of their conscious form.

Meaning: Attachment towards wife, son etc. is external possession while attachment towards raga-dwesha is internal possession. So long as there is oneness with these two types of possessions, the conscious form cannot be purified. However as the oneness with the both internal-external possessions keeps reducing, the purity of conscious form also starts increasing. Hence those Munis desirous of pure conscious form should absolutely renounce the attachment towards both internal-external possessions.

Shloka 22: The author says- There is no point is telling any further in this subject. O dear Bhavyas! Since eternal times you people are drowning in this world form ocean , now make attempt to cross this world form ocean by means of purity form boat.

Shloka 23: Attainment of purity in conscious form is the preachment of great Gurus. This only is the secret of all Siddhants and only objective amongst tasks.

Meaning: Without attaining purity of conscious form, benediction cannot be reaped. Hence all the great Gurus have preached the same. This only is secret of all Siddhants and main objective amongst all objectives.

Fourteenth Chapter

Preachment of recollection of pure conscious form even while doing other things

Shloka 1: Wise people, even while attending nature’s call, eating, drinking, overcoming senses and desires, silence, sitting, walking, practicing morality, tapa, vows, Sanyam, charity, prayers, worship of Jinendra Bhagwan, chanting, temple, pilgrimage , construction of idols etc. keep recalling “ I am pure conscious form”. 

Meaning: Just as wise people have to attend nature’s call, eat, drink, overcome senses and desires, silence, sitting, going, morality, tapa, vows etc. activities without which they cannot continue. In the same way “ I am pure conscious form” without such dhyan also their work cannot proceed. Hence they continue recalling pure conscious form while doing other work.

Shloka 2: The person who is engaged in pilgrimage, Pooja of Bhagwan, conquering the senses, chanting, tapa, teaching, service to the Sadhus, charity, benefaction to others, Sanyam vows, rules, morality, removal of fear, silence, Vrita, practice of Samiti and Sanyam along with dhyan of pure conscious form, he attains Moksha. Others who do not contemplate of pure conscious form and just devote time towards pilgrimages etc., they attain Swarga definitely.

Meaning: The pilgrimages, Pooja of Bhagwan, conquering of senses, chanting, tapa, teaching, service to Sadhus etc. activities are always Shubha. Along with these if dhyan of pure conscious form is carried out with interest then Moksha is attained. However if without contemplating of pure conscious form, only pilgrimages etc. are carried out then benefit of swarga is attained. Hence wise people should surely contemplate of pure conscious form along with pilgrimages etc. for attainment of Moksha pleasure. Even if contemplation of pure conscious form is not carried out, then pilgrimages, pooja etc. should surely be carried out since those practices provide benefit of swarga.

Shloka 3: Those people who are learned- wish to overcome the miseries of the world, they should concentrate their mind upon pure conscious form and accordingly engage in activities of body and speech, just as woman carrying a pot filled with water concentrates upon it.

Meaning: Just as a woman carrying a pot filled with water concentrates upon the pot and engages in the activities of body and speech, in the same way the people who are unhappy with the miseries of the world and wish to overcome them, they should also concentrate their mind in pure conscious form and for its attainment engage in activities of body and speech accordingly. With the attainment of pure conscious form, all miseries are destroyed and peaceful bliss is attained.

Shloka 4-7: Those people who, attaining detachment by means of mind, speech and body, renouncing both the internal and external possessions, taking recourse to Gyani Guru and accepting Sanyam, stay in secluded peaceful place studying shastras, there abandoning all types of worries, take recourse to Shubha posture, dhyans of the types of Pindastha , Padastha etc. with equanimity , concentrating with their mind contemplate of pure conscious form , their all paps get destroyed along with roots. They attain progressive gains of Dharma resulting in various benefits and ultimately attain Moksha.

Meaning: The contemplation of pure conscious form is extremely difficult in the world. The person should be detached from aspects of mind, speech, body , without having oneness with wife-son etc., renouncer of internal-external possessions, obedient to the Gurus knowledgeable of the Tatvas, supremely sanyami, gyani of the shastras, resident of isolated disturbance free forests, free of all worries, having recourse to Shubha posture, padastha etc. dhyans with equanimity , whose mind is steady without being attracted to external objects; he alone  can contemplate of pure conscious form. Such persons are benefited with the destruction of all Paps, gains of dharma and Moksha. Hence people desirous of happiness should make efforts to contemplate of pure conscious form with the assistance of above described means.

Shloka 8: Just as water destroys fire, wind destroys clouds, nectar destroys poison, soap destroys uncleanliness, Vajra destroys mountain, eagle destroys snake, gyan destroys agyan, medicine destroys disease, lion destroys elephants, sun destroys night and agreeable speech destroys enmity; in the same way with the contemplation of pure conscious form all Paps get destroyed.

Meaning: Within the opponents the powerful ones always destroy the weaker enemy. Water-fire, wind-clouds, fire-tree, nectar-poison, soap-dirt, vajra-mountain, eagle-snake, gyan-agyan, medicine-disease, lion-elephant, sun-night, sweet speech-enmity are opponents wherein the powerful opponent destroy the weaker enemy. In the same way the pure conscious form and Paps are enemy and Paps cannot survive against the pure conscious form at all.

Shloka 9: Just as the growing trees grow further with the water of clouds, in the same way with the contemplation of pure conscious form the dharma also grows and provides different types of benefaction.

Meaning: Dharma is nature of soul. It cannot remain in any other substance at any time other than soul. However with the obscuration due to karmas, its nature is concealed somewhat – the person is not able to practice dharma properly. However just as previously planted trees start growing again with the assistance of water from clouds and provide benefit of different fruits, in the same way with the contemplation of pure conscious form the karmas are destroyed and dharma also grows; this leads to various benefactions for the jivas.

Shloka 10: Just as green sprouts generate in the earth due to rains, in the same way with contemplation of pure conscious form dharma is generated which provides salvation. Thus with contemplation of pure conscious form incomparable dharma is attained and with its assistance Jivas experience the bliss of Moksha.

Shloka 11: The learned person who practices the vows along with the contemplation of pure conscious form and carries out studies of scriptures, worship of tapa, residing in desolate places, with renunciation of internal-external possessions, silence, forgiveness and Atapan yoga (practice tapa in the hot sun), he alone attains Moksha Lakshmi.

Meaning: Howsoever one carries out practice of vows, studies of scriptures, worship of tapa, stay in desolate places, renunciation of internal-external possessions, silence, forgiveness and Atapan yoga, so long as the contemplation of pure conscious form is not accompanied with it, till then the Moksha bliss cannot be attained. Hence those desirous of Moksha should surely contemplate of pure conscious form along with practice of vows.

Shloka 12: The person who has affection towards pure conscious form without having oneness with the body, wife, son etc., he does not accrue bondage of karmas in spite of ruling kingdom like Chakravarthy king Bharat.

Meaning: The son of Bhagwan Rishabh Deva Chakravarty king Bharat was ruler of six khands of earth. Thirty two thousand crowned kings were his servants, ninety six  thousand obedient queens and lakhs of elephants, horse etc. were there. However his affection was towards pure conscious form and not elsewhere. He always used to be detached from others, hence the moment he went to forest after renouncing possessions and became Muni, he immediately attained Keval Gyan and destroying all the karmas, he stationed himself upon the Moksha Shila. Thus the person who is affectionate towards pure conscious form without having oneness with body etc. like Bharat Chakravarty, he does not accrue bondage of karmas in spite of enjoying the kingdom, and experiences the bliss of Moksha.

Shloka 13: Recollecting pure conscious form, if the wise person engages in hundreds of other activities, even then he does not accrue ashubha karma bondage of any form with his soul.

Meaning: The cause of bondage is oneness. In spite of carrying out hundreds of activities, if there is absence of oneness with other things then bondage can never take place.

Shloka 14: The person who keeps recollecting pure conscious form, in spite of suffering severe diseases, attacked with rods and blows, tied with ropes etc., he does not suffer at all. In essence, knowing that these miseries are belonging to body and not my conscious form with the body being totally different from me- he does not experience even a bit of misery.

Shloka 15: With the contemplation of pure conscious form soul, the person does not experience the hunger, cold, wind, thirst, heat etc. ( He continues to enjoy bliss).

Shloka 16: The one who recollects and contemplates of own pure conscious form daily, who does not feel pleased listening to his own prayers from others, nor does he feel antagonized by listening to his criticism – condemnation, prayers in both the states he remains with equanimity.

Shloka 17: The person whose heart is attached to pure conscious form, he does not feel sorrow with the departure of wife, son etc. other things, nor does he feel happy with their attainment. Thus with loss or gain of good or bad things, he does not experience any form of raga-dwesha.

Shloka 18:  Wise person who always engages his mind in own  pure conscious form,  does not feel joy with gains of wealth or sorrow with the occurrence of calamity. They consider the wealth and calamity to be equal.

Shloka 19-20: Those people who do not ever give up pure conscious form of soul, in spite of migration to another birth, their practice of pure conscious form is not discontinued. The immersion within pure conscious form remains the same as it was in the previous birth. Hence O Atman! You practice the contemplation of pure conscious form in such a way that in spite of great suffering and death, it does not get destroyed and it remains the same as it was.

Shloka 21-22: Those people who are wise, knowledgeable of the pure conscious form in reality, they do not get disturbed from the form of pure conscious self even for a moment in spite of speaking, laughing, walking, studying/teaching Agam, sleeping, weeping, sorrowing, fearing, eating, drinking, being angry or greedy under the influence of karmas.  At every moment they keep contemplating of pure conscious form.

Fifteenth Chapter

Preachment for renunciation of other dravyas for attainment of pure conscious form

Shloka 1: For attainment of pure conscious form, the wise people should completely renounce with respect to mind, speech and body,  own house, kingdom, friends, father, mother, brother, son, wife, gold, jewels, city, transport, ornaments, sensory pleasures , anger, clothes, food etc.

Meaning: Although in the world, activities are carried out for the sake  of house, kingdom, friend, father, mother, brother, son, wife, gold, jewels, city, transport, sensory enjoyments etc. which are Shubha also; however these are hindrance for attainment of pure conscious form. So long as the attention is directed towards them, till then the pure conscious form can never be attained. Hence learned people should renounce the house, kingdom etc. completely for attainment of pure conscious form.

Shloka 2: This poor Jiva has desires of son, daughter, wife, mother, body, home, books, town, city, chants, fame, practice of Granths, kingdom, battles, cows, elephants, food, friend, swarga, transport, subjects of senses, wrong dharma and Kalpa Vriksha etc. under influence of Moha.

Meaning: So long as Jiva is under the influence of the fruition of Moha, till then he continues to own son, daughter, wife, body etc. other dravyas and under their web forgets completely the pure conscious form of soul; however with the destruction of Moha, he realises the self and others, and then he does not even peep at son, wealth etc. things.

Shloka 3: O conscious soul! The Arth and Vyanjan Paryayas of the sentients and insentient beings known in the world are not natural but they are Vibhava form hence condemnable and are cause for raga-dwesha and the world. Deciding thus for sure, stop contemplating of them and realise your pure conscious form soul with your inner vision and remain steady within the same.

Meaning: If there is something which is own, then it is pure conscious form only, other than it there is nothing which is own. Believing raga-dwesha, Mati gyan, Manushya- Narak etc. paryayas as own is folly; since these are Vibhava form and not natural, therefore highly condemnable. With their oneness the raga-dwesha are generated and one has to traverse in the universe. Hence those Jivas who are desirous of perturbation free bliss should give up the contemplation of body etc. form paryayas and become affectionate towards pure conscious form of soul.

Shloka 4: This person does not become restless in spite of causes which generate the Moha strongly; these are gold, jewel, home, wife, son, chariot, palanquin, horses, elephants, servants, ornaments, clothes, garlands, country, city, chamar, throne, chhatra, weapons, sleeping, food and intellect etc.

Meaning: The peace is attained where the mind is unperturbed. The mind always remains restless in acquisition or loss  of gold, jewels, home, wife etc things, hence soul cannot become perturbation free by their ownership. Still this Jiva has become so deluded under the influence of Moha that in spite of acquiring wife, gold, son etc. with severe difficulties and facing miseries, he does not mind and his heart is not perturbed in the least.

Shloka 5: Look! The intelligence of this foolish Jiva ! The wealth, cows, wife, daughter, horses, home, clothes, chariot, land, maids, elephants, disciples, camphor, ornaments, shops, forest, palanquins, relatives, friends, weapons, beds, ponds, servants, chhatra, birds, sun, food, seats etc. which are cause for worries and whose ownership does not give any pleasure, he believes them to be means of happiness. Day and night he keeps attempting to accumulate them.

Shloka 6: O Atman! Just as everyday you keep remembering the other dravyas, believing wife, son to be your own, you keep worrying about them, if you recall pure conscious form also in the same way- spend your time in their dhyan and contemplation then why Moksha would not come to you? In other words, you shall enjoy the bliss of Moksha very soon.

Shloka 7: Just as this Jiva keeps making efforts to please self and the world every day, if he makes efforts for the perturbation free Moksha bliss , then Moksha also would not remain very far for him- would be attained shortly.

Shloka 8: The manifestations of Jiva in  his conscious soul for the pleasure of self and others are Vibhava manifestations only while the manifestation within perturbation free pure conscious form is natural manifestation and with that only the real bliss is attained- without it the real pleasure cannot be attained.

Shloka 9: Whether this birth or the next birth , in both of them Jiva has to undergo conjunction, separation, raga-dwesha, happiness, unhappiness. Hence O Atman! Renounce this world.

Meaning: Mating with desired wife-son etc. is conjunction and their loss is separation. Affection towards other dravyas is raga and animosity towards them is dwesha. On account of desired substances acquiring some peace is happiness and becoming restless is unhappiness. All these things are directly observed in this birth or the next birth and on account of them the manifestations always remain perturbed. Hence O Atman ! if you wish to enjoy perturbation free pleasure then relinquish its root cause this world totally- set up residence in Moksha Sthan.

Shloka 10: Recognising the real nature of own soul by means of shastra, right guru, and co-followers of dharma , take recourse to that soul and contemplate, meditate and engage in dhyan of it, renounce the company of other things- do not believe them to be yours.

Shloka 11: The other dravya surely gets destroyed. No one  can prevent its destruction. Hence those people who are intelligent -knowledgeable of the form of own and other dravyas, should not feel sorrow for their loss in any manner.

Shloka 12: These sentient-insentient both types of possessions will surely abandon me and I too would not be able to give them company for ever. I too would have to leave them. Hence attachment towards them is meaningless.

Meaning: If the wife-son etc form sentient and gold-jewels form insentient possessions always remain with me, and I also be with them, then it makes sense to have attachment towards them. But my relationship with them is for a limited period-after completion of its duration I cannot continue to be with them nor can they continue to be with me. Hence having oneness with them and being affectionate towards them is meaningless.

 Shloka 13: I have taken recourse to Tattvas – I have complete knowledge of self and others, hence the knowledge produced by shastras pertaining to other dravyas also is now despicable-renounceable to me. Therefore I should definitely abandon the usage of the other dravyas and should not even peek at them.

Meaning: Although for knowing the nature of soul, with the assistance of Shastras and the preachment of Guru etc., the nature of other dravyas need to be learned; however whose attention is now completely directed towards pure conscious form – who has taken recourse to tattvas, for him the knowledge of other dravyas produced by books also is now despicable-renounceable. (Since it is a hurdle in the attainment of pure conscious form). Therefore he should definitely relinquish the other dravyas, since they are strong obstructions for attainment of pure conscious form- with oneness towards other dravyas, the attainment of pure conscious form can never be accomplished.

Shloka 14: Whoever may be the person, so long as he has not attained pure conscious form, even if he has acquired gold, jewels, wife, son, home, clothes, ornaments, kingdom, enjoyments of senses, cows, elephants, horses, army, chariot, palanquins, friends, sweet food, Chintamani jewel, treasures, Kalpa Vriksha and Kamdhenu etc. innumerable objects , he can never be satisfied- one who has no more to do.

Meaning: Gold, jewels, elephants, horses etc. worldly objects are transitory- do not remain for ever and are others (non-self). However the pure conscious form is permanent and can never be destroyed and is own. Hence with attainment of gold etc. substances the person can never be satisfied- one who has nothing left to do- so many things remain for him to do. But the moment the pure conscious form is attained, at that moment, nothing more remains to be done. The owner of pure conscious form experiences the permanent perturbation free bliss forever.

Shloka 15: The yogi always contemplating of relinquishment of other dravyas, soon becomes free of karmas and body etc. other dravyas and becoming Paramatma starts experiencing the bliss of Moksha.

Shloka 16: With contemplation of wife, son etc. other dravyas, only karma bondage is accrued and with meditation of own dravya-pure conscious form only Moksha bliss is attained- one does not continue to transmigrate.

Shloka 17: With relinquishment of all other dravyas-without their adoption, the natural qualities of soul-keval gyan etc. are revealed and the flaws are destroyed.

Shloka 18: With total renunciation of karmas, body etc. form other dravyas the pure conscious form is attained and the same is described as Moksha by the Yatis.

Meaning: Destruction of all karmas has been described as Moksha and the same is pure conscious form. Hence only names are different but the meaning is the same.

Shloka 19: Therefore those Munis who are knowledgeable of the Tattvas very well and know the difference between self and others completely, for attainment of pure conscious form they completely renounce the other dravyas with mind, speech and body – they do not entertain any oneness with them.

Shloka 20: Those Munis who are Digamber, using palms as bowl for food, free of all desires, practitioner of equanimity, knowledgeable of Tattvas, Tapasvi, silent, of the form of lion for destroying karma form elephants, sensible and are immersed in pure conscious form, they alone attain the state of Paramatma – they only are called as Ishwara, none else.

Continued…..