SAMADHI SHATAK

By Acharya Shri Pujyapada

Translated by Raoji Nemchand Shah

1. Bow to that Perfect Soul, whose knowledge (consciousness) is everful and never-ending and who die realise his soul as the Self and all else as otherwise (other than self).

2. Bow to that Conqueror Incarnate (Lord Jina, the Embodied Perfect, One, The Acme of Goodness -- that blessed the organiser (omniscient) the Path to the goal and the All Pervading (omnipresent). Ever Victorious is the glory of His Supreme Voice of Silence (silent oratical powers) of the Glorious Elder -- Who is the founder of the Spiritual Order, though desireless of being so.

3. Now will I to the best of my ability expound the Lone -- the pure self and its nature -- for those desirous of the perfect bless of the Alone-self (liberation-salvation) having actually realised the Self with an equanimous and concentrated heart on the strength of the scriptures' inference-distinguishing marks-and reason.

4. Three-fold is the status of the soul in all bodies as (1) the objective (2) the subjective (3) the Supreme. One should approach the Supreme through the subjective, renouncing the objective Bahiratma).

5. The person with the objective Soul has the delusion that the body and its organs are the Self.

The Subjective Soul is bereft of that illusion regarding the soul, the passions and the mind. He is perfectly conscious that body and its organs are not the Soul.

And the Supreme one is purity in perfection (incarnate).

6. The Supreme Soul is drossless (faultless), all by Himself, the Pure, the Lone (emancipated from body and karmas), the Lord, the Ever Full (unchanged), the Transcendent, the Highest of Beings, the Best of all Souls, the Preacher and the Teacher of rules of life, and the Lord of Lords, the Conqueror of foe-passions.

7. The objective Soul - the deluded One (the wrong-believer) turns his face away from the real knowledge of the Self and its nature, being engrossed in satisfying his passions by means of senses. This Bahiratma decides wrongly his visible body as his Soul.

8. The ignorant one believes his own self to be a human being -- when it occupies a human body. He also takes his Soul (although in reality he is a Soul), to be the body of the lower order (animal i.e. infrahuman) because it has an animal form. Likewise, the Soul of the celestial being to that body when it assumes as Divine form.

9. The wrong-believer takes his soul to be hellish, as it is encased in hell, though in reality it is not so. The Soul in fact has infinite knowledge and absolute (omniscient) and is also All powerful (omnipotent.) It can be realised only by oneself and it is stationary when the Soul unites with the Supreme, i.e. attains that Eternal Infinity.

10. Seeing the inanimate body of another which appears like his own in action, speech and form the block-head takes it (body) to be otherwise i.e. considers the same to be the Soul, though the Highest Soul (the Supreme) dwells in the body.

11. Because of the habit of taking the body (that which is otherwise) for a Soul the ignorant person behaves towards his son and wife in a deluded manner and through mistake takes them to be like himself i.e. the bodies of son, wife etc. are their souls

themselves though they are not in any way in realty related to him. He is also in delusion that he is their benefactor and master or otherwise. And thus he is grieved at their separation and is pleased with their company.

12. Because of this habit and delusion styled Avidya the wrong-belief not only gets conformed, but also, overpowers and associates him even in another birth and hence, the commonfolk identify their bodies with the Soul over and over again. This misunderstanding associates him even in another birth too.

13. Those who look upon body (the non-soul) as the Soul-thus identifying the Self with body, certainly get united the body with the Soul. This necessitates rebirth i.e. the wandering of the Soul in bondage and the worldy transmigration. And those who

discriminate between Soul and non-soul, take their self to be the Supreme, disunite the Ego (Soul) from the body and get liberation after destroying all karmas.

14. One inclined to consider the body to be the Soul relates also the bodies of another as his son, wife etc. And hence one is proud of them as one's estate. Oh, thus the world is ruined!!!

15. Taking the body for the Self, is the root of all miseries in this world. Owing to this false identification and due to the ignorance of my Soul Divinity, my ego is imprisoned in non-conscious matter, is also chained to my desire-nature. And he, who is not engrossed by the outside world, rejects earthly joys and pleasures and gets inward vision for the realisation of the Soul and its nature. Such a Yogi-aspirant, really recognises (realises) his own Pure Self and attains the Supreme status of Nirvana by transcending the bondage of karmas and the shortcomings of the mind, senses and the body. There the Supreme does not come in contact with matter again and births and rebirths are ended once for all. One who attains this status is well known as Siddha, who appears in all His grandeur. It leaves the Karmic body and becomes Void of all weight, which was consequent upon the Karmic bondage.

16. The subjective soul (Antaratma after realising the Soul-nature, is satisfied with that knowledge and perception of the Soul, and is rather vexed with his previous deluded objective state.

I being intoxicated fell from my pure soul-status through the doors of senses and I was engrossed in the worldy objects. Thus I roamed only in outwardly attractions. Surely I did not know the Self in me in truth to be the Supreme previously (before this).

17. Thus rejecting all external prattle-worldly affairs, one should wipe the same clean even within, i.e. drive away the internal ideas also totally. This Yoga (identification of one's Self with the highest and Perfect Soul) in brief is the illuminating Light of the

Supreme Soul. Such a Soul-Absorption will surely serve as a Light-house and lead to salvation (liberation) in a very short time.

18. The form that I see, entirely ignorant of the ego (self) and the one that of Absolute and Pure knowledge -- (consciousness) is invisible. Then whom shall I talk to?

19. To think that the Self and the nature, the Divinity of the Soul could be explained and expounded to me in words by others or that I could do or show the same to others is madness indeed. What I explain to my disciples about the Soul-Divinity is my deluded behaviour. For, what I am cannot be explained: really the Soul is beyond all explanation and expression -- (speech) --in expressible, in explainable.

20. I am Self-cognisant. The Soul is realisable by one self only. It knows all the objects in the world in every way. It is Omniscient. The Soul neither grasps nor perceives, which is improper to it, nor, leaves the attributes of the Soul, such as omnipotence, when once the soul is realised.

21. Since I took my body for the Soul, my former activities were like that of a man, who imagines the post for a man. Owing to this delusion I was previously behaving towards it accordingly.

22. Since I am no longer deluded that my body is not the Soul, I am no longer in delusion regarding my body and other external objects. I now behave towards my body as an external object, having not the least connection with the soul. I have fully realised the self.

23. That self, which is now realised by Itself, though its own instrumentality (self-intuition of the Soul), in Itself is neither 'That', nor 'She', nor 'He', nor 'One', nor 'Two', nor 'Many'.

24. I am that realisable Self beyond the Senses, organs, and mind. In the absence of self-realisation, perception -- I was like a man deep asleep; I was oblivious of (blind towards) true values -- true realities of all like one in deep slumber. After Self-realisation I am now fully awake. I feel like one regaining consciousness from stupor. I realise my own Self directly through my own Self, as one beyond perception through the senses and beyond description through words.

25. When I really realise myself as identified with knowledge and contemplate from the real and absolute point of view (discontangling the mind from the temporal viewpoint and worldly pleasures, thus controlling both attachment and aversion, as well as, conquering all foe-passions), all the relative sentiments and feelings of affection and hatred (all likes and dislikes) disappears even in this life. And then I, who am conscious of myself do fully realise the Soul and I have therefore no friend nor foe.

26. The ignorant world, because of its ignorance regarding the Self -- the Divinity therein and its real nature and its attributes, does not know (realise) the Soul or see it; and hence it has no inclination of a friend nor of a foe towards me (Soul). While the wise world; realising the self (in its true aspect) sees me in the reality; has therefore neither a friend nor a foe to me.

27. Thus having got rid of external-mindedness and controlled the roaming mind one should contemplate upon the internal-mindedness; then dwell upon - meditate on what I (the ego) am. Be free from the varying worldly thoughts; Repose in the supreme by realising the Divinity therein. Behold thy-self and thus get salvation -- communion -- with the Perfect and Supreme Soul -- by Self-Absorption or realisation.

28. By contemplation of the nature of the Soul and attributes of the Supreme-the All-knowing and Perfect Soul and dwelling upon the Self with sustained and persistent concentration - (i.e. meditation), one acquires the habit of thinking 'I am He' i.e. in

essence (potentially) "I am the Supreme." This impression gets so firm confirmed that it certainly leads one to the Nirvana the State of Supreme-Siddhi.

29. There is no other abode of fear-terror, for the deluded soul beyond those wherein he has placed his confidence for security. And there is no other place of Safety for the Soul which he is afraid of.

30. When one has duly controlled all his senses (from) wanton wandering, and becomes internal minded, a momentary glance (in wards) shows him the essence of the Supreme Soul.

In this state of equanimity the aspirant yogi sees the illuminalised Light of the Absolute Knowledge.

31. The truth is that I am in essence (potentially) the Supreme Soul; and the Supreme Soul is the same as I am. I have therefore, to worship, to serve and to realise myself and none else.

32. Having refrained myself from attachment to all objects of sense gratification, I have centered myself within and thus realized the highest self, the divinity in myself. Hence I get the greatest and highest ecstasy -- enjoyment of Supreme bliss. I have attained my status of the Parmatma.

33. Thus he, who does not know his eternal Self a quite distinct from the body, cannot attain Emancipation-liberation, even after performing the severest austerities.

34. The aspirant-Yogi is in the ecstasy - (full of joy) arising from the knowledge, which discriminates between Soul and body. While thus realising the nature and attributes of the Self and (Non-self) body, there is no suffering, while practicing severe austerities and observing strictest vows.

35. No other person than he whose tranquility of mind is not disturbed by the waves of love and hatred, likes and dislikes, realises the true essential nature of the Soul Divinity. He himself is the Supreme Soul (in essence). No other person is such.

36. The realisation of the Soul Divinity and its essence comes through the undisturbed mind. The aspirant should keep his mind settled with a firm conviction or belief in the reality of the Self and substances. A disturbed mind brings delusion to the soul i.e. if

the mind of Yogi is unsettled, it wavers in delusion. The mind should therefore be kept calm, undisturbed and firm. It should not be allowed to wander in an unbalanced manner. The mind should therefore be kept calm, undisturbed and firm. It should not be allowed to wander in an unbalanced manner. The mind should not be entangled in worldly pleasures and belongings.

37. By a wrong maintained belief i.e. by repeated habit of wrong inclinations,by becoming a prey to temptations, the uncontrolled mind wanders astray day and night; whereas by influences in right directions i.e. state of knowledge, one is centered automatically in one's own real self. The mind is fixed in contemplating on the attributes of the Self. This is possible and practicable by resisting evil inclinations and cultivating good habits.

38. He, whose mind is disturbed by conceit, ignorance, likes and dislikes feels insult, humiliation etc; while one, whose mind is not so disturbed never feels (any such pain) as being insulted.

39. Whenever an ascetic, owing to his Karmic attachment i.e. due to this delusion finds feelings of love and hatred in his mind, he should contemplate upon the true and calm nature of the Self, and thereby all his passions shall immediately subside.

40. If an ascetic happens to entertain affection for any body or thing, he should by the exercise of a discriminative reasoning (regarding the different natures of the Soul and Non-soul) draw back the Soul from that body, person, or things and should centre (or fix his mind) upon some pure and supreme body or object. By doing this affection will cease to exist.

41. (The feeling of) Misery has arisen from delusion or wrong belief namely that the body and the Soul are one. It is allayed by the true knowledge of the Self and its nature. Those who make no endeavour to realise the Self do not attain happiness even after observing the severest austerities.

42. One, who has come to believe the identity of the Soul with the body desires celestial beautiful body and heavenly pleasure i.e. sensuous things; but one who known and realises the reality i.e. the pure souls as the Self, aspires to be freed from them.

43. One, who identifies oneself (the Soul) with that which is not oneself (Non-Soul) really falls from the Self (Supreme) i.e. has own status and certainly ties himself down to worldly existence. He undoubtedly binds himself with Karmic fetters; whereas the

enlightened having a conviction of his self and having realised that his ego is the Supreme one, and quite distinct from the body, liberates himself from that existence and obtains freedom from bondage.

44. The fool-the wrong-believer, considers his visible body i.e. the apparent features and the form, which is of three sexes (male, female and common or neuter) as Soul. Really the Soul has no sex; whereas the enlightened one considers his Soul as perfect and indescribable.

45. Though the Yogi knows the true nature and the substance of the Soul and though he constantly meditates upon it as quite distinct (separate, unconnected) from the body, firm relations and other worldly objects yet he get deluded from time to time owing to the influence of previously (i.e. even in the former births formed wrong ideas.

46. This visible is unconscious-non-living and that which is conscious-the living principle is invisible. Wherein should I be irritated or displeased and wherein should I be pleased? therefore become indifferent.

47. The deluded person-(the external minded fool) experiences hatred and affection for external and temporal objects. He gives and takes the worldly objects. The enlightened one-i.e. the knower of the Soul (Antaratma does it for internal spiritual matters and the one who has achieved perfection as neither to appropriate nor to renounce. There is neither external nor internal giving or taking with the Perfect Self.

48. Restrain all activities of body and speech and engage or concentrate your mind in contemplation of the Soul. And while engaged in activities of speech and body, let the mind be detached therefrom. You should abandon the mental intercourse. To attain Nirvana meditation of the Soul will be great aid.

49. All the world appears pleasant and worthy of reliance (stable) to those who consider the Soul as identified with the body. And to one, who identifies himself with the Soul, there is nothing trustworthy, and nothing pleasant.

50. One should not centre nor engage one's mind for any length of time, to anything other than the realisation of the Soul. The Yogi should concentrate all his mind, energy and time on the self-realisation and thus get through knowledge about the true nature of the Soul and the Supreme. If for himself or for the good of any body else he does something-he does it with his speech and body remaining himself unattached to worldly pleasures. He should not keep his heart in worldy objects and temptations.

51. All substances which I see with the sense-organs are external to the Self, the Soul. These tangible objects do not belong to Me-the Self. After subduing and controlling sense and passions, whatever I experience or realise within myself as a supreme effulgence or joyful illumination is mine (my own pure Soul).

52. Now, the tyro-the beginner in Self meditation finds a pleasure in worldy and alien objects, which do not belong to the Soul. It is very difficult for the aspirant to concentrate his mind on the attributes of his Soul is he is enamoured of external things.

To the person, who has practised Self-meditation, there is pleasure when he enjoys supreme bliss and experiences the nectar of self-knowledge. Really he has happiness in realising the attributes of the Soul and miserly in outward-temporal things.

53. One should direct all speech to attain that Goal, inquire of others after the same, desire that very thing and concentrate oneself on that Alone so much that one shall be immersed (absorbed) in realising and recognishing the Soul Divinity; whereby one might put off the forms of Ignorance (Avidya) and thus attain the Perfect Knowledge. Renounce all sorts of illusion and find your real nature in Atma (Vidya).

54. The deluded person (whose atmic insight is obscured) identifies the Soul with body speech, whereas the enlightened one (whose knowledge is discriminative) knows the Separate reality of these.

55. There is nothing in sensuous objects nor in sense gratifications, which is beneficial to the Soul. Even then the ignorant takes pleasure in nothing else, through the force of ignorance.

56. While in the lower forms of life (such as one, two, three, four or five senses but have no mind, the soul has been in the condition or utter oblivion for ages). This Bahiratma -- the deluded one slept for a long time in ignorance. Even when it awakes (attains mind-consciousness), he deems himself as I and mine in the Soul. He considers (the senses, likes and dislikes) the organs of the body, which are connected with the Non-Soul, as well as family relations as his.

57. He who has an unwavering belief in the reality of the Soul, should always regard his own body with the thought that it is not his own and the bodies of others also with the idea that they too are not their own.

58. As deluded-infatuated Soul (the ignorant) can not realise the Self without being taught; so also they cannot know me (Self) even on being taught. It is therefore, futile form to take the trouble of explaining Myself to such block-heads.

59. I am not what I wish to describe or explain. And what I am is not capable of comprehension by another. Therefore what am I to describe to another?

60. The deluded Soul -- the (already) infatuated Self, whose inner illumination (light) is concealed is satisfied with worldy external objects; while he, who is wide awake and devoted to the Life-Principle and who is a true renouncer of allurements and temptations is satisfied with the internal self (or inner things).

61. Bodies do not experience pleasure nor pain; but the ignorant apply measure of reward or punishment with reference to the body only. It is sheer folly of the unenlightened to attribute attachment and aversion-favour to the bodies only.

62. World wandering continues so long as body, speech and mind are considered as identical with the Soul. When these three are realised as quite distinct and separate from the Self, which functions through them, liberation -- the status of Siddha, follows (as a necessary consequence).

63. As one does not believe himself to have become fat or thick, when he puts on thick clothing so a wise person -- the enlightened one, does not believe his self to have become fat or stout when his body becomes fattened or strengthened.

64. As one clothed in worn out clothes does not consider himself to have become old, so also the wise man does not think that his self has become old when his body is enfeebled by age.

65. As one does not believe himself to have been destroyed, when his clothes are destroyed. So also the awakened one does not consider himself to be dead when his body dies away.

66. As one does not think that he is red when his clothes are red so the wise does not consider his Self to be red when his body happens to assume a reddish colour.

67. That person alone, and no other, attains peace tranquility, to whom this ever moving or changing world though full of activity appears as inert (like a dead mass), without intelligence, without any faculty to act (consciousness) and without enjoyment.

68. The person, whose soul or rather whose nature and consciousness (knowledge) is well covered with bodily mantle (cloth) does not realise the Soul-Divinity; and owing to these eight Karmic bondages roams for ages in this mundane world. This Bahiratma has to go through the ordeal of taking births and rebirths till he permanently gives up this wrong notion and experiences the true value of this veritable elixir of life (Soul).

69. Atoms come and go out of the Composite (matter) mass called body and occupy the same space with Soul (Self or Jiva). Yet the infatuated person (Bahiratma) imagines them (atoms or particles of matter) to be their Self (Soul) owing to false identification of Jiva-Soul with Non-Soul or of I with non-I.

70. "I am fair-beautiful, fat or emaciated (Lean)"- all these are attributes of the body. The enlightened never attributes these qualities to the Soul. Right-Believer should meditate upon the Soul Divinity, and its nature keeping all along in mind that the Soul is Absolute Knowledge.

71. The man, whose mind is solely concentrated upon the Soul-Divinity-Parmatma certainly gets salvation; and one, who is of wavering mind towards the Supreme cannot get the same, i.e. the ultimate goal of Liberation.

72. Contact and conversation with people produce mental ideas and thereby one wanders in wavering emotions and thence disturbance of mind. The Yogi should, therefore, avoid or renounce contact with people, to begin with.

73. There are two sorts of residence for those who are ignorant of the nature of Soul; one is a village and the other is the forest; while the residence of the infatuated souls who have not learnt the Science which is divinely revealing, may be any of the above two places. But the real dwelling place of those, who have fully realised the life-Principle the Soul (Jiva) Divinity, is the pure and perfect Soul free from foe-passions, such anger, attachment, avarice, etc.

74. The cause of bodily transmigration is the belief-perverted faith in-that one self is one's body; while the cause of the achievement of Liberation is Self-identification will the Soul.

75. It is only the Soul, that leads the Soul either to birk or salvation (Nirvana) The Soul is therefore really its own guru (Preceptor) when the Soul gets Atomic insight. No other Preceptor is necessary to the well-disciplined Yogi, who is wide awake on the plane of atmic consciousness.

76. One, who strongly and firmly identifies himself (his Soul) with his body and its like fears death dreadfully on seeing the disappearance of his body and the separation of his friends, relations and of other persons.

77. One who identifies Him-Self with his Soul-Divinity entirely and thus discriminates the two by realising that the body, its destruction are neither the real attributes of the Soul, nor the Soul itself, thinks fearlessly that the migration of the Soul from one into another body, is similar to throwing old clothes for the new ones. To those, who have spiritual vision of the Soul, Death itself is Life. The (enlightened) consider Death as a Festival.

78. He, who is deeply asleep to worldly affairs (who is quite indifferent to mundane dealings) is wide awake with regard to the Soul-Principle; he, who is very watchful in ordinary worldly life, is quite asleep with regard to Soul Divinity-Life-Principle and

Self-realisation.

79. He, who sees and realises his Self within and his body and other things without by the study and practice of discriminating knowledge will realise the eternal difference between the two (body and Soul). To such Antaratma, there will be no fall from his

exalted and enlightened status.

80. To the Yogi, who has fully realised the truth of the Soul-Divinity and the nature of the Self, the world appears by his previous merit rather at the beginning of his study, to be mad. So also he considers the world-process to be intoxicating; but when he is well centred in Self-knowledge by patient and steady study and meditative practice -- pure Dhyana is Self-absorption, and world appears to be like a stone or wooden post.

81. Even after hearing the discourse that the Soul is quite distinct from the Non-Soul (Ajiva or body) and thus realising the Self-knowledge from others and also by giving a precept or good sermon to others on the same subject, he will not enjoy the bliss of Absolute Knowledge as long as he himself has not experienced, perceived and realised the highest Self in Himself. He is certainly not entitled to attain salvation as long as he himself does not always meditate upon the Paramatma by realising the discriminative nature of Jiva and Ajiva.

82. Having renounced identification of the Soul with the Non-Soul, the ascetic would meditate upon the Highest Self in his soul so much so that he may not even in dreams attribute himself any more to his body. There should be firm and unshaking Faith and correct knowledge or consciousness of the different attributes of the two i.e. self and non-self.

83. Non-abstinence in respect of killing, stealing, and such other sins i.e. non-observation of religious vows namely Ahimsa (Non-killing), Truth, Non-stealing, continence (observing celibacy) and to keep or have a limited possession of property (there are known as five vratas), cause sin and observance of these holy vows bestow merit on the individual; while cessation of both leads to salvation. The aspirant for liberation, therefore, should renounce both in order, i.e. first Vowlessness and then observance of Vows. The Seer of the self is entitled to Liberation after all the karmas are destroyed.

84. The whole teaching of the Author-preceptor is summed up in this single verse.
Having completely renounced Vowlessness, abandoning all sorts of sins, and having observed all the great religious holy vows without defects, the aspirant of salvation should renounce the later also, having attained the Highest State of Supreme Self.

85. The internal prattle, accompanied by the web of ideation or by the waves of Mind (emotion), is the cause of trouble and travail; and when this root-principle of misery disappears the Rishi attains his desired goal -- self-realisation and self-absorption.

86. One who does not observe religious and holy vows should take them to drive away the various vile and wild mind-emotions and thoughts and thus to purify the heart and thereby to enable the observer of vows to get deep Atmic insight and outlook and also to hold communion with the Life-principle -- the Lord of Lords. One, who observes vows should try to get mastery in the Highest Spiritual Lore to become also well-versed in Yogic culture, should centre one's mind, heart and soul in mastering intellectual recognition-perception of the Supreme Self through philosophic erudition and thus ultimately become himself the Lord of Lords namely the dispassionate Jinendradeva. This pure and perfect Soul overcomes all the Karma-Bandha and secures immunity from the cycle of suttering, travail of births and rebirths. He will become immortal the conqueror of passion and death too.

87. The external sign such as sex is seen bound to the body, which is only the embodiment of the Soul. The body where the Soul is encased is earthly and mortal. Those, therefore, who are attached exclusively to such external signs, (such as to remain naked etc.) which are worldly manifestations, cannot attain salvation.

88. Caste or race is seen to belong to the body. It entirely depends on the human form; while this human body (an entirely outfit of the Self, is as if the world of the Soul-Divinity; who conducts the affairs of life through the agency of the body. So those who have conceit produced by caste or race and who are persistent on the same are not released from the cycle of birth and rebirth.

89. Those, who cling to particular form of religion through distinction such as case, race, sex and other signs, too, never attain the highest state of the Soul - the unexcelled greatness and perfection.

90. The deluded (Bahiratma) give up objects of enjoyments, renouncing wife, sons and other property; all these help in securing pleasure and happiness. They follow this Spiritual Path hoping that it may lead them to Nirvana. But the wonder is that such

infatuated beings, with a view to attain disembodiment i.e. to become free from the bondage of Karmas and thus to get immunity of taking births and rebirths, love the body itself and also worldy bodily pleasures and hate-reject disembodiment. They do not like from the bottom of the heart to renounce these worldly temptations, allurements, and attachment to external objects of pleasure. Besides such ignorant beings on the contrary, hate asceticism, sainthood, essential to lead a dispassionate life. They wish for the Bliss of the salvation, but their actions and efforts obstruct them to reach the desired status (Moksha).

91. Just at the eye-sight of the lame is attributed to the blind, in the same way the deluded person, who has no atmic sight and inner outlook attributes the consciousness and attributes of the Soul to the body.

92. Antaratma, who has realised and experienced the psychological nature of Jiva (life principle) and Supreme Soul never attributes the virtues of the Soul to the body. He knows fully well that consciousness is the nature of Soul and not of body. As one, who known the difference does not impute the sight of the lame of the blind, so also the enlightened discriminates and knows the different qualities and nature between Soul and Non-Soul.

93. The condition of sleep, intoxication, dream,unconsciousness, as well as such other states are only delusion to those, who are ignorant of the Soul-Divinity. Bahiratma has no atmic insight and hence he is in delusion of the above-mentioned states. While Atma-Darshi - the englightend and well-disciplined aspirant - feels all the states of the ignorant who is not free from all the 18 defects as delusion.

94. One, who identifies himself with the body, though well-versed in all the Scriptures and also being awake is not liberated; whereas the one, who realises-experiences and meditates on the Soul Divinity-Life-Principle, and whose knowledge is discriminative between Jiva and Ajiva, does attain eternal beatitude of salvation though asleep or intoxicated.

95. One, who has centered his mind and intellect upon benefiting the Soul, and one who has illuminating and right understanding has his Faith clung to Him; and wherever there is Faith equanimity-calmness of mind-tranquility one is sure to follow it. His Mind is absorbed in it- (Soul-realisation).

96. The Faith of the ignorant recedes from Soul-Divinity Perfect Highest-Self, where he has not at all centered his mind, believing wrongly that self-realisation-knowledge of life-principle is not beneficial to him: and where faith has receded how can his mind be peaceful and how can he be absorbed in Self-Perception and Self-cognition? If one attains the equipose equanimity of mind and controls the evil passions one would be able to realise the Soul and its nature and attributes as well as characteristics in all its phases. A vigorous and sincere attempt to purity the life process must be put forth before entering on this path to liberation.

97. The Rishi, who is steady and firm in the deep devotion of Siddha Parmatma by the practice of Self-realisation and experience and remains completely oblivious to external contacts, becomes himself Siddha-Supreme-according to his goal. Just as the wick of the lamp, though quite separate from it, when lighted by the lamp, becomes light itself.

98. The Yogi, whose suddha-meditations-pure thoughts, Buddhi signifying Bhavana, are steadied and unfaltering in Samadhi, who is solely devoted to Self realisation-absorption, become himself the Blessed Lord Jinendra - the supreme-parmatama, just as the wood rubbed by the wood produces fire.

99. One should wholly centre one's meditations upon the inexpressible (beyond the power of speech) and the unseen Supreme Divinity. Thereby he automatically attains the Siddha Pada-the status of the Supreme Soul, wherefrom he never returns again, i.e. there is no birth and death; He comes to His own Self.

100. If liberation-salvation-be attained without any efforts of meditations - without observance of holy vows and without practising severe austerities and if consciousness (Jiva or Life Principle) is produced from the material elements such as earth, water, air, etc., the rishis would not have been required to suffer pain and trouble of penance, and to renounce the attachment of worldly objects to achieve that goal of perfection. now we see that the Yogi, who is absorbed in enjoying the eternal bliss of salvation (Freedom) is totally unaffected and unperturbed by external pains and miseries. He also does not feel any sort of trouble while practising Tapa or Yoga and strictly observing the hard religious and holy vows. If such is the state where is the trouble to yogis.

101. Shri Pujyapada refutes the theory of the Charvakas in this verse. According to these nastikas, the Soul is also destroyed with the body after death. Under these circumstances how can there be existence of the soul in the state of liberation? The saint-savant satisfies them thus: As there is no destruction of the person (soul) when you see that state of death in dream; because by the disappearance of the dream when a man is awake he actually sees that state of destruction was merely a delusion (nothing but illusion). Similarly while awake one sees the destruction of the body-Death; but the soul is not destroyed with the dead body. In short in both the states-that of dream and also the awakened one, soul exists in the above mentioned two states.

102. Knowledge alone of the Life-principle-(Soul Divinity) as well as self-realisation in Samadhi - in pure meditations fails, (when it is accompanied with any suffering due to penance and observance of strict vows) - mahavratas. So the muni centres upon the attributes of Parmatma and thus meditates the same all along inspite of the bodily pain caused while practicing yoga-(Dhyana) and observing severe austrities. The Yogi should thus accustom himself to suffering-according to his might when he devotes himself to self-absorption and experience and Self-Emancipation. Jainism leads the aspirant to unexcelled Greatness and Perfection, as a reward to his own effort and not as a gift from God or Goddess.

103. The inhaling and exhaling of breath goes on from its own efforts just as desires (passions) and hatred do urge and from that the bodily machinery works in its own function.

104. Bahiratm - the fool, completely attributes the body accompanied by the senses of the soul. He being averse to self-realisation and having no atmic sight, considers himself happy while indulging in sensual objects and unhappy (miserable) when he does not get them. On the contrary the Antaratma-enlightened (the self-realiser) attains the supreme status (paramount position) of Siddha - the conqueror by giving up that attribution. The main cause of the worldly miseries and calamities is the above-mentioned wrong belief. After long and arduous practice of pure dhyana meditations on the soul in all its bearings, the Yogi attains the Divine paramatic contact. Such a muni will cleanse all defilement, and annihilate the Karmas. His pure ascetic life gives him vividness. Thus the Soul is emancipated from matter; thereby he sees the illuminating light of the Absolute

knowledge and himself becomes the knower of the universe burning out the bondages of the Karmas which are the fruit of personal passions kashayas.

105. The Yogi, who is wholly and solely devoted himself to self-realisation to get Atmic insight in all its bearings, who is disciplined and guided by the technique (machinery) of Samadhi (Yoga) and who is well-versed in gaining complete and thorough knowledge of the Self-Divinity and who therefore follows the Path of Nirvana, who is released from the passion of 'Me' and 'mine' who has abandoned therefore the difference between 'you', 'your' and 'I' as well as 'my belongings' or 'myself' which notion-ideation is the main cause of mundane misery and who is freed from the cycle of births, enjoys the joy-esctacy of the supreme illumination-Absolute knowledge. So the study and practice so this Samadhi-Shatak is the life to reach the summit of Human life and thus to attain the highest goal of unexcelled perfection. In this twentieth century our values of human life and its aims are to a great extent materialistic and we need to give proper spiritual values to all things. It is evident that unless we realise the importance of spiritual values in whatever we do, and unless we follow the teaching of Tirthankaras and mahatmas

like Gandhi Ji we would not be able to see the illusoriness of our present-day values of temporal and tempting object.