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…..