Tattva Gyan Tarangini ---04

 

Eighth Chapter

Necessity of Differentiating knowledge for attainment of pure conscious form

Shloka 1: Those people whose intelligence is like chisel, needle, saw, wind, lead, fire, churner, dagger etc., capable of differentiating the corporeal and sentient , they only attain conscious form.

Meaning: Just as chisel, needle, saw separates things in conjunction, wind blows the smell away, lead purifies gold and silver, fire purifies the gold etc. from impurities, churner separates the juice of sugarcane and dagger etc. separates the things joined together; in the same way, those people whose intelligence has identified the eternally combined corporeal and sentient substances separately, they alone can have the benefit of attaining pure conscious self, no one else.

Shloka 2: Just  as gold is separated from gold ore, impurities from clothes, copper-silver from gold, iron  from fire, juice from sugarcane, water from mud, copper from peacock feather, oil from sesame, silver from copper etc. metals, water and ghee from milk ; in the same way the person who is Gyani- who has the real knowledge of corporeal and sentient, he recognises the soul separately from the body.

Meaning: The conjunction of body with soul is eternal prior to attainment of Moksha state. There has never been any occasion when body and soul have been totally separated  and ignorant people know the body and soul to be the same, they cannot differentiate between the two. However in the knowledge of Gyanis there is surely a difference  since just as eternally combined gold from gold ore, impurities from clothes, gold from copper-silver, iron from fire, juice from sugarcane, water from mud, copper from peacock feather, oil from sesame, silver from copper etc. metals, water and ghee from milk are separated and known; the Gyani also separately recognises the body and soul differently.

Shloka 3: Country, state, city, own people, wealth, forest, prejudice towards Bramhan etc. caste, relatives, kula, family, brother, son, wife, body, heart, speech etc. are cause for corruption – believing them to be our own - with such contemplation the mind gets diverted away from pure conscious form, it gets perturbed  and I am the doer and I am the means etc., with such thoughts of predicates, the  waviness -disturbances in the mind get generated. Hence without differentiating between the doer and the means etc., I contemplate and meditate upon the pure conscious form which is wealth of natural qualities.

Meaning: Non generation of fickleness in the mind – non perturbation of the manifestations only is the supreme bliss. I observe that the moment, country, state,  city, kula, caste, family etc. are considered, attention is directed towards their well being, then my mind becomes restless and even an iota of peace is not experienced in manifestations. However with the contemplation of pure conscious form, the mind does not get disturbed and absolute peace starts getting induced. Hence discarding all the worldly entrapments I contemplate of the pure conscious form only which shall be benedictory for me.

Shloka 4: Just as for quenching the thirst, the pure,  cool and tasty water is drunk separating the moss collected over the water, in the same way the people who are   intelligent and wish to be relieved of miseries; they partake with the incomparable nectar of the form of soul meditation disassociating from the worldly web of vikalpas. They do not allow the mind to be diverted towards the worries of dravya etc.

Shloka 5: Superior to this soul contemplation, there is no other happiness or tapa or moksha itself. In other words, whatever is there is this soul contemplation only. Hence that alone should be treated as supremely benedictory.

Shloka 6: Inebriated in the arrogance of  Moha, many people believe their birth to be successful by attainment of fame. Many others believe their birth to be successful with the acquisition of sensory pleasures, beautiful wife, wealth, son, good servants, ownership, best conveyances etc. Several other feel satisfied with the acquisition of strength, good friends, wisdom, handsomeness etc. But I believe the attainment of differentiating knowledge between the body and soul to  imply a successful birth.

Meaning: This Jiva has been roaming in this world since eternal times. Several times he acquired fame, pleasures, good wife, wealth, son, and servants. Many times he has been owner-king also. Several times he has acquired best conveyance, strength, friends, wisdom, handsomeness etc. also; still due to ensnarement of Moha he does not realise himself and believes his birth to be successful with the attainment of son etc. I have the right knowledge of the nature of the world and with these acquisitions I do not feel satisfied at all, hence with differentiating knowledge only I believe my birth to be meaningful.

Shloka 7: Impenetrable mountains of karma form can remain steady within the grounds of soul, so long as the differentiating knowledge form Vajra does not shatter them to pieces.

Meaning: So long as differentiating knowledge is not  attained, till then karmas are associated with the soul , however with the attainment of differentiating knowledge, the karmas get totally destroyed.

Shloka 8-9: The substance which gives affinity towards pure conscious form is rare in this world and still more rare is the shastra describing the nature of pure conscious soul. Even if one manages to acquire the shastra, the Guru is not available to preach the form of conscious soul. Even if Guru is acquired, still just as the attainment of Chintamani jewel is extremely rare, the attainment of differentiating knowledge is also very rare.

Shloka 10: The means due to which the soul is known to be different from body, karmas and the activities generated by body and karmas together is known as differentiating knowledge.

Shloka 11: The attainment of pure conscious form cannot be carried out without differentiating knowledge at all. Hence any person whether Muni or knower of shastras, has not attained pure conscious form without differentiating knowledge, nor can it be done. Whoever has attained pure conscious form is by  means of differentiating knowledge only.

Shloka 12: Just as fire burns away the mass of straw within no time, in the same way the person with differentiating knowledge destroys the mass of karmas with roots within moments for attainment of pure conscious form.

Shloka 13: Those who are experts in shastras and desirous of attainment of pure conscious form, those should contemplate of the differentiating knowledge with concentration without diverting their dhyan anywhere else.

Shloka 14: With the knowledge of the soul, samvar and nirjara are attained. The knowledge of soul is attained by means of differentiating knowledge hence the one desirous of Moksha should contemplate of differentiating knowledge only.

Meaning: Samvar ( stoppage of influx of karmas) and Nirjara ( shedding of existing karmas sequentially) lead to Moksha. The attainment of Samvar and Nirjara is by means of knowledge of soul and knowledge of soul is attained by means of differentiating knowledge. Hence the one desirous of Moksha should contemplate of differentiating knowledge knowing it to be most effective.

Shloka 15: One learnt examining different things in this world. Various arts like sculpturing were learnt. Many types of powers and fame were attained. However the benefit of differentiating knowledge was not attained.

Shloka 16: With the strong wind of the form of differentiating knowledge of body and soul, the dust particles of Moha obscuring the conscious form get obliterated immediately.

Meaning : So long as strong wind is not present, the dust particles are present in collective form. But the moment the wind blows then  they cannot be found. In the same way, so long as the differentiating knowledge of body and soul is not attained- they are not known differently, till then the curtain of Moha obscures the soul. However with attainment of differentiating knowledge it immediately vanishes.

Shloka 17: This differentiating knowledge is like a brilliant lamp for illuminating the pure conscious form which destroys the eternally existent Moha form deep darkness.

Meaning: Just as in the illumination of lamp pots and pans are clearly seen and darkness is eliminated, in the same way with differentiating knowledge the pure conscious form is  very well observed and the Moha form deep darkness is eliminated very soon.

Shloka 18: The Yogi people, with the assistance of eyes of the form of differentiating knowledge can clearly observe the pure conscious form devoid of all karmas within the body and the SiddhaSthan.

Meaning: Just as with the eyes, all the things placed within the house are very well seen, in the same way the Siddha Sthan (Moksha ) and the pure conscious form devoid of all karmas within own body are clearly seen by the Yogi by means of differentiating knowledge.

Shloka 19-20: Just as wise people can separately identify the form of different substances mixed together by means of touch etc. clearly, in the same way the forms of eternally mixed pure conscious self, body and karmas are differently recognised by the saints by the  strength of their knowledge and experience.

Meaning: In the world the forms of substances are different and their characteristics are also different. The fire and water like substances, even if they are kept together, are differently identified by means of their natures of hot and cold touch; since within water the touch is cold while the touch of fire is hot. In the same way, though the pure conscious form, body and karmas are eternally mixed together and at no occasion were they seen to be totally separate ; even so by means of knowledge of experience they can be identified separately – this is pure conscious form and these are corporeal body and karmas- this can be very well understood.

Shloka 21: Just as a snake wrapped around a sandal tree vanishes immediately after seeing his enemy , the eagle bird and cannot be located. In the same way with the generation of differentiating knowledge, all the karmas and the body leaving the soul apart vanish altogether. With the generation of opponent differentiating knowledge, the karmas are not seen anywhere.

Shloka 22: With the power of this differentiating knowledge this soul attaining pure conscious form becomes Tirthankara, Jineshwara, Deva of the Devas,  KevalGyani.

Meaning: The attainment of states of Kevali, Jineshwara etc. is very difficult but not so for those with differentiating knowledge. Since those people who attain pure conscious form by means of the power of own differentiating knowledge, they acquire the  unimaginable power of Keval Gyan and hence they are called as Deva of the Devas, Tirthankara, and Jineshwara etc. Therefore this differentiating knowledge is like an incomparable Chintamani jewel which grants all the wishes of the world.

Ninth Chapter

The role of renunciation of Moha for contemplation of pure conscious form

Shloka 1:  Consideration of the form that these sentient and insentient substances are mine or other’s, is Moha; if observed from aspect of reality then nothing belongs to anyone.

Meaning: Except for pure conscious form, there is no substance which is own in this world. Consideration in the mind of the forms of resolution, deliberation regarding the wife, son etc. form sentient and wealth, treasure form insentient substances is Moha.

Shloka 2: He respected and welcomed me , he disrespected and ignored me , he spread my fame around, he spread disreputation of mine, Such thoughts in the mind are Moha.

Meaning: If observed from aspect of reality then whose respect and whose disrespect? Whose fame and whose disreputation ? All these are groundless. However the Jiva deluded by Moha keeps contemplating of  respect-disrespect. Therefore all such thoughts are afflicted with  strong Moha.

Shloka 3: What do I do ? Where do I go? How do I be happy? Who will support me? What else shall I say? All such thoughts are also Moha.

Shloka 4: The sentient-insentient form substances observed in the world are mine or others, such kind of raga or dwesha form thoughts are Mithya (illusionary) ; since they are all forms of Moha and my nature is pure consciousness hence they can never be mine.

Shloka 5: I am of the form of body and body is mine, I am of the form of fruition of karmas, the fruition of karmas is mine, I am of the form of wife and son etc, such kind of thoughts are also totally moha only- with attitude of  moha in body etc. only, such kind of thoughts are generated.

Shloka 6: For destruction of Moha of the kind described above, there are several means  from aspect of  Vyavahara naya. From aspect of Nishchaya naya the contemplations “ I am pure conscious form”, “ that only is mine” are adequate to completely destroy it.

Meaning: This is mine, that is yours, I am of the form of body and body etc. are mine, such thoughts are of the nature of Moha. The destruction of Moha is attained  from aspect of Vyavahara naya, by means of conduct of the form of tapa etc. and renunciation of internal-external possessions. From aspect of Nishchaya naya “ I am pure conscious form” such contemplations destroy it completely from the roots.

Shloka 7: In accordance with time, the dharma  flourishes or diminishes ; earlier accumulated karmas only are cause for availability of various sensual pleasures or different kinds of miseries. The other things are also existent the way they are. Hence O Atman! Do not worry about them, concentrate upon your pure conscious form.  

Meaning: The things are existent the way they are. In reality they cannot be changed even by the minutest amount. The dharma also flourishes or diminishes in accordance with time. Earlier accrued karmas only are cause for happiness-unhappiness in the world. Since everything is existent the way they are, then there is no purpose in worrying about them. Hence discarding all the worries, the soul should contemplate of own pure conscious nature. Such meditation alone is benedictory.

Shloka 8: This body is stinking. It is home of excreta, urine etc. body wastes. It is generated out of excrement, morrow etc. on account of fruition of condemned karmas. Even then the foolish people have praised it to their liking for fulfilment of their selfish interests. However what purpose does it serve to me by criticism or praise of this body ? Since from aspect of Nishchaya naya, I am pure conscious form free of corruptions generated by body, karmas etc.

Meaning: If this body were mine and of the nature of myself, then I would have praised or criticised it, but such is not the case, since it is extremely impure , corporeal while I am pure conscious form. Hence I can never be compared with it. I do not get any benefit with its praise or criticism.

Shloka 9: In the world, several deluded people work for fame, many work for making others happy, many work for attainment of sensory subjects  or the protection of their life, children, possessions, fear, knowledge, darshan or attainment of other substances, for treatment of diseases. However those who are wise, and wish to make their soul happy, they work for attainment of pure conscious form only.

Meaning: Jivas in the world have different natures. Some consider attainment of fame in the world is best, many are happy with making others happy, several are engrossed in sensory subjects, some consider protection of life, child birth and accumulation  of possessions as best. Many keep worrying about acquisition of gyan-darshan or other substances, treatment of diseases etc., and work accordingly for their attainment. But such people are not considered the best in the world. They are entrapped in the web of Moha. However the wise person who is engaged in the attainment of pure conscious form, and keep thinking about the means to attain it, they only are praiseworthy.

Shloka 10: I have realised the nature of pure conscious form quite well. Hence in my mind, the pleasures of Devendra, Nagendra, Narendras appear like straw. However those ignorant people who do not have knowledge of the nature of self and others properly, they believe the pleasures generated by condemnable women, wealth, home, body, son etc., which in reality is unhappiness form as happiness, this is great wonder.

Shloka 11: In reality this Jiva is not bonded by the karmas but it is bound by the Moha , just as the  parrot is afraid of the bond or the monkey is fearful of the fist.

Meaning: Just as a parrot keeps hanging by the tube considering himself to be bound by it while actually it is not bound, and he believes that he shall fall if he loosens his grip-therefore keeps hanging. Similarly when monkey puts his hand in pot for taking out grams, then he cannot take out his hand since his fist is full with grams. Therefore he believes himself to be captured by the pot. In the same way if observed from aspect of reality, then this Jiva is not bonded with karmas of any kind. However due to Moha he is in a strong bond from aspect of Vyavahara.

Shloka 12: This worldly Jiva is always anxiously engaged in different dharma activities, books, Jina temples, Math, students, protection of fame etc. – he does not get free from these activities, hence neither he can contemplate of the soul not can his intellect remain pure. He cannot attain the pure conscious form nor perturbation free bliss. Hence wise people should consider all these points properly and make efforts for contemplation of the soul.

Meaning: By contemplation of the soul the beneficial differentiating knowledge is attained. Differentiating knowledge leads to benediction of pure conscious form which leads to perturbation free bliss.  However when the mind is anxious in the dharma activities, books, protection of fame etc., then all this cannot be attained. Hence those who are desirous of attaining the pure conscious form etc., they should make real efforts with peaceful mind.

Shloka 13: Entrapped in the web of Moha, I wandered in the world engaged in the worries of other substances and means to acquire them. Along with me this entire lot of people also are busy with the same. Hence those great people who have renounced attachment towards other substances and remain  engrossed in own dravya of pure blissful consciousness form – who remain engaged in contemplation, recollection, meditation of own dravya, I retain  them within my mind.

Meaning: In this world the Mohaniya karma is the strongest. In its entrapment, Jiva suffers different kinds of miseries. Trapped in the web of Moha, anxious for acquisition of other dravyas, I wandered for long in this world and beside me many others kept wandering. However in this world, many such people are also there, who have completely destroyed Moha and detaching from all other external dravyas, they have stationed their mind in pure conscious form of soul. Hence I wish to take shelter of such great people. Their protection only  shall be benedictory to me. 

Shloka 14: Those oblivious jivas who wish to engage in activities other than contemplation of pure conscious form, they accept stone relinquishing Chintamani jewel- thus it should be understood.

Shloka 15: With contemplation of the soul- dhyan of the pure conscious form supreme gyan and perturbation free bliss is attained; however the ignorant jiva discontinues the contemplation of soul under the influence of Moha and engages in opposite activities which are source for  infinite miseries.

Shloka 16: So long as the all powerful Moha exists in the soul and transmigration in the world for long-long period is still due, till then he cannot develop affection towards pure conscious form with consistency.

Shloka 17: Just as dance for the blind, tapa for the agyani, usage of medicine towards  the end of life, singing songs for the deaf, sowing wheat in barren land, giving water to man not thirsty, drawing painting on smooth surface, invoking  interest in dharma to Abhavya, colouring orange on black cloth, application of Mantra on non-believing  person are not meaningful; in the same way giving preachment of dhyan of the soul is not meaningful to a person who does not have attachment with soul- it is useless.

Meaning: Just as a blind cannot see the dance, agyani cannot perform tapa, medicine is no use after end of life, deaf cannot hear a song, barren land cannot produce wheat, water is of no use to a person not thirsty, drawing cannot be made on smooth surface, abhavya cannot have interest in dharma, orange colour cannot be coloured on black cloth and mantra cannot be useful to person not having faith in it, in the same way the person not having affection towards soul cannot get benefit with the preachment of soul meditation. Hence Jivas should be affectionate towards soul.

Shloka 18: Under the influence of Moha the oblivious people recall other substances at every moment; however they never contemplate of the pure blissful conscious form for Mokaha.

Shloka 19: On thinking it can be known that this Moha only is the strongest enemy which harms the Jivas. Under its influence only, jivas suffer different types of miseries .Hence those people who are wise- knowledgeable of the form of soul should firstly conquer the Moha and make it their subordinate.

Shloka 20: This entire world since eternal times has been entrapped in Moha form mud within a world form deep well. Hence using a strong rope of the  dhyan of pure conscious form I shall attempt redemption.

Meaning: Just as someone  entrapped in mud inside a well is pulled out by means of a rope. In the same way this entire world is illusioned on account of strong Moha and does not have a care for its good or bad. With the assistance of dhyan of pure conscious form I wish to attempt its redemption.

Shloka 21: In the world, all  the activities other than dhyan of pure conscious form are generated by means of Moha. Moha only causes bondage of karmas and leads to infinite miseries. Hence the strongest enemy of the jiva is moha only.

Shloka 22: Hence those people who are desirous of the attainment of pure conscious form should totally renounce moha and all the activities generated by Moha. They should not even look towards its direction and relinquishing attachment towards all other dravyas ; they should only contemplate, recollect or meditate of pure conscious form only.

Continued…..