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 8th,
9th and 10th 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
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