Jai Mahavir ji
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Muni shri ke Bole
The Psalm of Soul
“The Psalm of the Soul” by our learned spiritual sage Shri 105 Kshullak Manohar Ji Varni, Sahjanand Maharaj, Translated by Mahesh Chand, M.A, L.L.B., Journ, Dip.(London) at Muzaffarnagar, UP, India, during January, 1953.
Constant! Wish less! Absolute! Free.
Knower! Seer! Soul is me.
I am what Supreme Being is;
What myself is that God is;
With this sole apparent difference,
My real Self like Sidhas is:
Infinite power! Knowledge! and Bliss!
Losing Knowledge, being aspirant,
I am left a beggar-ignorant.
None else bestows pain and pleasure.
‘Love” and ‘Anger’ are grief’s treasure.
“Self” from “Non-Self” distinguish,
And then, there is no anguish.
Whose name Budha, Rama, Ishwar, Jina,
Brahma, Vishnu, Hari or Shiva,---
Leaving passions, reach “the Goal”
No distress then in the soul.
World does function by itself.
What work of it does myself?
Alien influence! Do get away!
In Bliss for-ever may I stay!!
Note: - The opening two lines are to be recited after every stanza.
Meaning of opening two lines
--I, am a soul, free immutable, without a craving—All knowledge and All Perception.
Commentary-opening two lines
I, the Soul,- without color, taste, smell, or touch; distinct from even the body; not perceptible to the senses, but capable of being experienced by own innate knowledge with inclination to passions and emotions is curbed-such a Soul, I-am ’free’. That is on none do my change activities, happiness, or misery depend. I do my own deed and bear its consequences and I shall attain Salvation by reposing in my own intrinsic nature.
From eternity to the present day, I have wandered innumerable births, and been over-whelmed by various emotions, yet my conscious characteristic have never wavered. I have not become non-living and shall be ever steadfast or constant in my nature. Devoid of all lust, wish, and desire, I am a pure conscious Self. Such a Soul, I am a knower and Seer—of a Knowing and perceiving nature.
Meaning of stanza-1
I am that which the Supreme Being is and the Supreme difference is that while He is absolutely without affections and emotions, my empirical Self is an expanse of them
That which is my inherent capacity is the obvious expressed nature of the Supreme Being, or what the expressed nature of the Supreme Pure Soul is, is my intrinsic characteristic But there is only this apparent difference between me and the Supreme Soul that while there is no attachment or affection, here there is a wide range of passions and emotions.
This difference is only superficial, because intrinsically both are exactly similar. If passions become a part of my nature, they will be irremovable; then religion, austerity, penances, and vows (self-denial) will all be futile, and there will be no way for the advancement of soul.
Meaning of stanza-2
--My real nature is like that of the liberated soul (Siddha): Infinite Power, Infinite Bliss, and Infinite Knowledge. But under the influence of hope (ash) I have lost true perception, and become a beggar, entirely ignorant.
My nature is like that of the absolutely pious, and pure Emancipated Soul (Siddha), is the embodiment of Infinite Power, Infinite Bliss, Infinite Knowledge and Infinite Conation (Darshan), which have been in existence in me since eternity, but under the influence of the prospect of quite distinct foreign entities I have lost that knowledge and consequently the other attributes also, and in their bankruptcy have become a beggar, hoping for alien things.
Meaning of stanza-3
_None else affords Happiness or Misery. My own delusion, attachment, and aversion, are the source of anguish. Know the self as the Self and the Non Self as Non-Self. And there is then no cause for even the least distress.
ctually this misapprehension that “some foreign object is the cause of my happiness or misery, and I am the bestower of pleasure and pain on others”, aggravates the grief, As this feeling is full of indigence and pride, which causes un-easiness, oh Self! end this feeling and understanding then own and the world’s real nature. Then there will be no occasion for anguish.
Meaning of stanza-4
--Once I renounce emotions and reach my goal- the Godly nature named as Jina,Shiva, Ishwar, brahma, Rama, Vishnu, Buddha, or Hari- there remains then no ground for uneasiness.
If renouncing all alien attachments etc., I reached and repose in a Godly nature-described by such names as Jina, who have conquered gross emotions, passions and prejudices, Shiva, who is himself the embodiment of Bliss; Ishwar, who is the master architect of his states or conditions; Rama, the vision to which Yogies dedicate themselves in contemplation; Vishnu, who is omnipresent by virtue of his omniscience, Buddha, who is all knowing; Hari, who has washed away the filth of vice-then there remains no uneasiness or distress.
Meaning of stanza-5
--World transformations all occur by themselves. What work of the world do I do?
Of alien Manifestations! Get away! Let me remain for ever my real blissful nature.
The modifications of all entities of the Universe are taking place by their own causation. What am I doing to them? Nothing, That is to say I am not functioning by becoming one with any entity. Of course in any modification which an entity has at the time of another entity—whether it be myself or any other—may be acting as an auxiliary agent.
Other things apart, even the psychic emotions of attachment and aversion in the empirical state, are the result of external auxiliary causes. I am therefore not assimilated in or identical with even these passions or emotions. These manifestations due to alien agencies should get away, and I may remain for ever in my eternally blissful, true and perfect nature.
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