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11. Meditation
verily must be performed in (right) belief, knowledge and conduct. But
they all three (are) the soul, therefore perform meditation in the (pure)
soul (itself).
Commentary.
This is another
example of both the standpoints. The practical standpoint explains in
detail that the path of liberation is a combination of right belief,
knowledge and conduct, while the real standpoint insists upon meditation
of the self only, because self-realisation without any detailed and
wavering consideration of belief, etc., it the only ultimate path to
liberation.
As belief,
knowledge and conduct are inseparable qualities of the self, so the
practical point of view has served the same purpose of pointing out the
self. This view is presented for one who does not know that these jewels
of right belief, knowledge and conduct are only three facets of the one
full, perfect soul.
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12. The saint,
who (is) always attentive to this soul meditation, follows (true) right
conduct. He attains liberation from all troubles in a short time.
Commentary.
Here
self-meditation is said to be the only way for freedom from all wordly
miseries. It is the real path of liberation. If any saint follows all
practical rules of sainthood without defect, but is not attentive to
self-meditation and self-realization, he cannot destroy the Karmic fetters
of the soul and free himself from mundane bondage and miseries. It is
only in the furnace of self-absorption that Karmic dirt is consumed, and
the inflow of Karmic molecules prevented, and the old Karmas prematurely
shed off, The person, who realises his own pure self, enjoys true happines
and freedom from the cares of this life and sows seeds of pure future
salvation.
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13. The practical standpoint does not yield the real meaning. But the
pure (or real) standpoint has been said to give the real meaning. The
soul dependent on the real standpoint verily is a right-believer.
Commentary.
Practical
standpoint is a manner of describing a substance in a way which is not
literally true of its reality. To call a soul a man is true only from the
practical point of view. Really the soul as such is quite free from
matter. It is neither human nor sub-human; neither hellish nor
celestial. Taking into consideration the present condition of the soul in
a body of manlike form and in manlike actions, the soul is termed a man.
One who does
not realise this distinction clearly cannot know the soul rightly, and
therefore he cannot be a right-believer. He alone is a right believer who
knows and believes that soul is soul and nothing but soul, and that it is
perfectly pure, full of its own real attributes of knowledge, peacefulness
and happiness, etc. Although for exchange of knowledge in our mundane
life, the practical point of view is necessary, yet knowledge from this
view merely without knowledge of the real standpoint cannot reveal the
truth. It is belief in real truth only which. Can make a man a
right-believer.
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14. The real standpoint expounds pure substance. It should be meditated
upon by the seers of real substance. But the practical standpoint is said
(to be of use for) those who (are) fixed in the lower thought-activity.
Commentary.
Those who have
mastered the real standpoint and are able to keep their attention fixed
upon self-meditation do not require any help from the practical
standpoint; but when their attention is diverted from the self and is on
the point of falling into other thought activities (as also for those who
are not fit enough to master the real standpoint), this practical
standpoint is a great support. Reading the scriptures, preaching the
truth, writing spiritual books, worship of Arhats, feeding the poor,
comforting the afraid, educating the ignorant, serving the needy,
relieving the afflicted, etc., etc., are said to be the duties (Dharma) of
a right-believing layman from the practical point of view. They should be
adopted, when the mind is unable to fix itself on self-Meditation. Just
as when one wants pure gold, and it is not procurable, it is better to
have impure gold than not to have any at all; so one who aims to real
standpoint may take support from religious practices from a practical
standpoint. The practical is an auxiliary cause for the real point.
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15. The ascertainment,
from the real standpoint, of soul, non-soul, merit and demerit, inflow,
stoppage, shedding, bondage and liberation is right-belief.
Commentary.
These 9
Padarthas or categories are only phenomena of the same noumenon. The real
standpoint establishes the essential identity of the self-absorbed soul,
round which the other eight group themselves. Speaking, therefore, from
the real stadpoint self-absorption alone is right-belief. There are two
fundamental categories of the universe, soul and non-soul, each
independent of the other in its real essence. Right-belief points to the
pure soul as the great reality. The other eight only help us to see the
accidents, which hinder the self-realization of the soul. It is merely;
to emphasizes caution that these distinctions are made. The man pursuing
the path of self-realization is absorbed in his real quest. He ignores
things, which do not concern his aim.
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16. Know that
(person to be one of) real standpoint who sees the soul unbound and
untouched (by Karmic and physical matter, like a lotus-leaf by water), not
other than itself (in all its mundane existences, like gold in its various
forms, as ring, brecelet, necklace, etc.), steadfast in itself (even as
the sea at rest), inseparable (from its attributes, as a dismond from its
brilliance, etc.), and not united with impure thoughts (which are
non-self, as water is not united with hest or solidity both of which are
non-water).
Commentary.
The author here describes the person who has gained the real standpoint.
It is he who realizes the soul as one whole individuality without any
distinctions at all.
In common
parlance, we speak of the soul as bound and touched by Karmas, as embodied
in the various conditions of existence- celestial, human, sub-human or
hellish, But the aim of the real standpoint is to see to divested of all
bondage, as a really dis-em-bodied entity, free from the accidents and
circumstances of its visible embodiment. Again, we speak of the soul in
the different modifications of its attributes, changeful and inconstant,
as differing in its attributes and affected by passions and thought
activities. Here too the real standpoint differs. The soul is unchanging
and constant, as one substance, all peaceful and free from all thought
activities. It is like the lotus-leaf, gone down in water, touched by it
but only superfically. It can never be other than its real self, whatever
the transmutations it suffers in the course of its mundane existence.
Like gold, changing outward, forms-yet essentially one substance-the soul
is ever itself, unchanging like an ocean under a spell of peaceful calm.
As to its attributes they are no separate phenomena. They are implicit in
it, even as the briliance which is in, and has no existence apart implicit
in it, even as the brilliance which is in, and has no existence part from
the diamond to which it belongs in its relation to activities, whether of
thought or action. It has a character fundamentally opposed to impure
thought. There is no, and can never be, any real union between the soul
and these non-soul, matter born thought-activities, etc.
