Samaysar 09

 

Now the question arises that why Jiva does not have relationship of oneness with colour etc.? In answer this Gatha is told-

Gatha 61: The colour etc. belong to Jivas present in worldly state and  the Jivas who have attained salvation from the world, definitely do not have colour etc. bhavas. (hence they do not have oneness relationship).

Commentary: If a thing is having a specific bhava form in all the states of that thing, and in any state it does not forgo that bhava form, then that thing has oneness relationship with those bhavas. Hence pudgala has oneness relationship with colour etc. bhavas since in all states it is pervaded with colour etc. forms and it never forgoes colour etc. forms. Although in worldly state the jiva is pervaded with colour etc. forms  in certain aspect and is not devoid of colour etc. form pervasiveness, even then in Moksha state it is completely devoid of colour etc. pervasiveness. Therefore jiva does not have oneness relationship with the colour etc. bhavas in any way.

Bhavartha: In all the states of Dravya the bhavas which remain pervasive, with those bhavas the Dravya is said to have oneness relationship. In all the states of pudgala the colour etc. bhavas are pervasive hence with colour etc. bhavas, the pudgala has oneness relationship. In worldly state the jiva can be said to have colour etc. bhavas  in some  way but in Moksha state the Jiva absolutely does not  have colour etc. bhavas.  Hence jiva does not have oneness relationship with colour etc. bhavas – this point is logical.

Tatparya Vritti Collective Introduction: Now for establishing again that Jiva does not have oneness relationship with colour etc. from aspect of Nishchaya naya, the narration is carried out in eight gathas. Firstly the worldly jiva has oneness relationship with colour etc. from aspect of Vyavahara naya but in the liberated state he does not have oneness relationship, this is revealed in one gatha.  Next with Mithya intent of Jiva having oneness with colour etc., it results in flaw of absence of jiva, with primacy of such statement there are three gathas. Then   for stating  that just as from aspect of Shuddha Nishchaya naya  the Jiva does not have oneness with ekendriya etc. fourteen jiva samasas, in the  same way he does not have oneness with colour etc., there are three gathas. Next for negating the oneness of jiva with Mithya Drishti etc. fourteen gunasthanas from aspect of Shuddha Nishchaya naya and in the same way for negating the oneness with raga etc. internally, there is one gatha  sutra.  In this way with eight gathas in three stages this collective introduction is constituted.

Tatparya Vritti Commentary: Now why jiva does not have oneness relationship with colour etc.? Upon asking this, the answer is provided as follows-

Only those jivas, who are present in worldly state in the present life under consideration  and past& future lives not under consideration, have colour etc. from aspect of Ashuddha naya. But the Jivas liberated form the world have absence of colour etc. form oneness which are found in pudgala. Or the way  Keval Gyan  etc. gunas  have oneness relationship with Siddha etc. form paryaya, due to absence of such oneness relationship even from aspect of ashuddha naya also colour etc. do not have any relationship with Jiva. In this way this gatha is completed with negation of oneness relation of colour etc. with jiva.

Now if some one expresses such Mithya intent that jiva has oneness with colour etc., then  it has the following flaw-

Gatha 62: To the one who believes the Jiva to have oneness with colour etc. it is told that “ O, the one with Mithya intent! if you believe that these colour etc. bhavas are jiva only, then in your faith there would not be any difference between jiva and Ajiva.”

Commentary: Just as sequential appearance of colour etc. paryayas and disappearance  of the those  paryayas establish the pudgala Dravya to have oneness with colour etc.; in the same way the colour etc. bhavas in the form of sequentially appearing  and disappearing paryayas staying along with Jiva establish the oneness of jiva with colour etc. – such is whose belief, in their faith the colour etc. natures which are extraordinary characteristics of pudgala different from all other dravyas, are accepted to be those of jiva, hence the  subject of lack of difference between jiva and pudgala arises. In such a case with absence of jiva Dravya different from pudgalas, the  issue ot non existence of jiva surely arises.

Bhavartha: Just as colour etc. bhavas are oneness form with pudgala Dravya, in the same way if they be oneness form with Jiva also, then there would be no difference between jiva and pudgala and in such a case it would result in absence of Jiva, such great fault is produced.

Tatparya Vritti Commentary: Now the flaw with such insistence that jiva has oneness relationship with colour etc. is shown – Just as infinite gyan, unlimited sukh etc. are gunas are jiva and colour etc. gunas are pudgala, if you think that ‘these colour etc. all bhavas are jiva only’ then what is the flaw? Then the jiva having nature of Vishuddha Gyan darshan does not have any difference with the ajiva having corporeal characteristics. It results in absence of jiva – such is the flaw.

Now ‘In worldly state alone jiva has oneness with colour etc.’ – in this intent also same flaw is encountered, this is told next-

Gatha 63-64: Or if you believe that Jiva existent in worldly state only  have oneness with colour etc. then  due to this reason the jiva in worldly state attains physical characteristics  and   since those characteristics belong to pudgala Dravya, then O ignorant one!  Pudgala Dravya only is called as Jiva and upon attainment of Nirvana pudgala only would attain Jiva nature.

Commentary: Now, those who have such belief that in worldly state only Jiva has oneness relation with colour etc. bhavas, in their faith surely the jiva attains physical characteristics in worldly state. But those characteristics are extraordinary characteristics of pudgala  Dravya different from all other dravyas. Hence pudgala Dravya only is jiva since there is no other jiva different from them. In such a  situation,  in Moksha state also pudgala Dravya only is established to be Jiva, since no other jiva other than pudgala has attained siddha state; since all dravyas identified  with their own characteristics in all their states are eternal. Under such condition in their faith due to lack of jiva Dravya different from pudgalas, the jiva surely becomes non existent.

Bhavartha : If it is so accepted that in worldly state the jiva has oneness relationship with colour etc. then jiva would be corporeal which is characteristics of pudgala; hence pudgala Dravya only is proved to be Jiva Dravya, and there is no other Chaitanya form Jiva Dravya. Upon attainment of Moksha also those pudgalas only attained Moksha; hence in Moksha also pudgala only were the jiva and no other Chaitanya  form  jiva was there. In this way in worldly state and Moksha state there proved to be no other Chaitanya jiva Dravya different from pudgala hence jiva would be non existent. Hence in believing that only in worldly state the colour etc. bhavas belong to Jiva, it results in absence of Jivas altogether.

Tatparya Vritti Commentary: Now in worldly state only Jiva has oneness relation with colour etc. – upon such insistence it results in flaw of non existence of jiva- this is told-

In  worldly state only the Jivas have quality of colour etc. like pudgala – if in your faith such ekant is believed then what would be the fault? In reply it is told that in worldly state the jivas forgoing their non corporeal infinite gyan etc. foursome characteristics would attain corporeal characteristics of white, black etc. – this flaw arises. O ignorant jiva! In your belief since jiva has physical characteristics therefore pudgala Dravya only is jiva, hence any jiva having vishuddha Chaitanya Chamatkar different from them does not exist. Further in worldly state the pudgala only attained jiva nature. Upon attainment of Moksha also pudgala only became Jiva since there is no other consciousness form jiva existent. Why such conscious jiva is not there ? Since colour etc. have oneness with pudgala and since that cannot be negated therefore it established absence of Jiva.

Another thing is that due to ekant of oneness of jivas with colour etc. in worldly state Moksha itself does not get established. Why so ? Since revelation of Keval Gyan etc. foursome form activity of Samaysar is called as Moksha and this is not possible due to pudgala-ness of jiva, this is the Bhavartha. In this way by accepting colour etc. to have oneness with colour etc. it results in flaw of absence of jiva altogether. This completes the three gathas.

Hence it is proved that colour etc. bhavas are not Jivas-

Gatha 65-66:  Ekendriya, Dwi-indriya, tri-indriya, chatur-indriya and panch-indriya, Badar, sookshma, paryayapta and aparyapta jivas – these are all Prakritis of Naam Karma. These are famous for their pudgala forms, how can  the Jiva samas created by them be called as Jiva?

Commentary: From aspect of Nishchaya Naya the karma and karan (cause) have oneness, therefore the thing which is done by something  that is not different from itself – understanding this, just as gold leaf is created out of gold hence it is gold only and nothing else. In the same way the Jiva sthan, badar, sookshma, ekendriya, dwi-indriya, tri-indriya, chatur-indriya, panch-indriya, paryapta, aparyapta are created out of Prakritis of pudgala naam karma hence they are pudgala only, not jiva. The pudgala-ness of the prakritis of Naam karmas is famous in Agam and can be known  by inference also; since the body etc. corporeal bhavas seen of the body directly are deeds of karma Prakritis, hence karma prakritis are pudgala form, such inference can be drawn. In the same way the smell, taste, touch, body, sansthan, sanhanan also are created out of Prakritis of pudgala naam karma hence they are not different from pudgala; hence by describing the jiva sthans as pudgala form they should also be understood to be pudgala form only. Hence the colour etc. are not jiva, this is Siddhant of Nishchaya naya.

The same is told in the Kalash form verse-

Shloka 38: Here if a bhava is  generated by a thing  then that bhava is that thing only and is not a different thing in any way. Just as in the world the sheath of sword made out of gold is seen by people as gold only and they do not see it as sword in any way.

Bhavartha: The colour etc. are generated out of pudgala, hence they are pudgala and not jiva.

Now the next kalash-

Shloka 39: O Gyani people! All these bhavas from colour etc., to Gunasthana should be known as creation of pudgala only; hence these bhavas are pudgala only and not Atma, since Atma is Vigyan Ghan only, mass of gyan, hence it is different from these colour etc. bhavas.

Tatparya Vritti Commentary: Now it has been established that from badar-sookshma ekendriyas to sangyi panchendriya fourteen jiva sthanas are not jiva form from aspect of Nishchaya naya, in the same way colours etc.  present in body are also not of the nature of jiva- this is elaborated-

Ekendriya, dwi-indriya, tri-indriya, chatur-indriya and panch-indriya, sangyi, asangyi, badar, sookshma, paryapta and aparyapta are Naam karma related Prakritis. Now how can the fourteen Jiva Sthanas generated out of  all these pudgala form Naam karma Prakritis,  which  are different from non corporeal, beyond senses, pure Paramatma Tattva be jiva from aspect of Nishchaya naya?  Not possible in any way. Further, just as sheath of sword made out of gold is gold only, in the same way the jiva sthana generated out of pudgala form prakritis is pudgala Dravya form and not jiva form. In this way with the example of jiva sthana the colour etc. which are dependent upon the same are also pudgala natured only, not jiva natured- this is the implication.

Now it is told that calling anything else other than the Gyan Ghan Atma as Jiva is Vyavahara only-

Gatha 67: All these Jiva terms of Paryapta, Aparyapta, Sookshma and Badar etc. of body which have been described are all from aspect of Vyavahara in the sutra.

Commentary: Badar Ekendriya, Sookshma Ekendriya, dwi-indriya, tri-indriya, chatur-indriya, panch-indriya, paryapta, aparyapta- all these terms of body have been called in the form of jiva terms, but that is Vyavahara like ‘pot of ghee’ based upon its fame, this Vyavahara is unreal.  The same is elaborated-

Just as some person    knows the ‘pot of ghee’ since birth only as the famous term and does not know any other pot. To explain him it is told that the ‘pot of ghee’ is ‘made out of mud only and not out of ghee’. In this way the Vyavahara of pot of ghee is carried out in pot, since that person knows only pot of ghee. In the same way this Agyani jiva in the Lok knows the ‘ashuddha jiva’ since eternal times and does not know the Shuddha jiva. To explain him the form of Shuddha jiva, it is told that ‘this colour etc. form jiva is gyan form only and not colour form’ In this way the Vyavahara of jiva having colour etc. is carried out, since the agyani jiva knows only ‘ coloured jiva’ only as famous.

The same is presented in kalash form verse-

Shloka 40: If in spite of telling ‘pot of ghee’ the pot is not made out of ghee (made of mud only) then in the same way ‘ the coloured jiva’ does not mean that the jiva has colour ( he is gyan ghan only).

Bhavartha: The pot filled with  ghee is called as ‘pot of ghee’ in Vyavahara sense.  Even then from aspect of Nishchaya naya, pot is not ghee form, ghee is ghee form, pot is mud form; in the same way the jiva having relationship of occupying the same kshetra with  the colour, paryapti, indriyas etc. is called in Vyavahara as the ‘panchendriya jiva, paryapta jiva, Badar jiva, Deva jiva, manushya Jiva‘ etc. Even then from aspect of Nishchaya the jiva is not that form; the colour, paryapti, indriyas are all pudgala form, jiva is gyan form only.

Tatparya vritti Commentary: In the other granths the jivas are told to be paryapta, aparyapta, badar, sookshma etc.- how are they applicable- it is explained-

The Jiva sangya has been told as paryapta, aparyapta, badar, sookshma based upon seeing  the body different from the shuddhatma natured jiva having characteristics of param Chaitanya Jyoti. Where has it been called so? It has been so told from aspect of Vyavahara naya, there is no fault in it. In this way The Jiva sthana and Jiva sthana dependent colour etc. are definitely not jiva natured, with this the three gathas are completed.

Now it is told that ( just as colour etc. bhavas are not jiva is established, in the same way) it is established that raga etc. bhavas are also not jiva-

Gatha 68: These Gunasthanas are generated due to fruition of Moha karma, this is described so in the Agam of Omniscient; how can they be Jiva which  are always called as insentient.

Commentary: These Mithya Drishti etc. gunasthanas are produced due to fruition of pudgala form Moha karma Prakriti and being insentient, the deed is in accordance with the cause, with this logic that from millet, millet only is produced – they are pudgala only and not jiva. The insentient nature of gunasthana is established from the Agam and the Atma is pervaded with Chaitanya Swabhava, the gunasthanas   are different as observed by the Bheda Gyanis, therefore their non sentient nature gets established.

In the same way raga, dwesha, moha, pratyaya, karma, no karma, varga, vargana, spardhak, adhyatma sthan, anubhag sthan, yog sthan, bandh sthan,  uday sthan, margana sthan,  sthiti bandh sthan, sanklesh sthan, vishuddhi sthan  and Sanyam Labdhi sthan also are generated by pudgala karma hence being achetan they are pudgala only and not jiva, this is established automatically. Hence it proves that raga etc. bhavas are not jiva.

Bhavartha: From aspect of Drishti of Shuddha dravyarthika naya chaitanya is abheda and its manifestation is also is Shuddha gyan-darshan. The corruptions of chaitanya on account of nimitta of others, though appear like Chaitanya, even then, being non pervasive in all the states of Chaitanya they are devoid of chaitanya – they are corporeal. In Agam also they are called as Achetan. The Bheda Gyani also experiences them as different from Chaitanya, hence also they are Achetan  and not Chetan.

Q: If they are not Chetan then  what are they? Pudgala or something else?

A: They occur due to pudgala karma hence they definitely are pudgala only; since according to the cause the deed occurs.

In this way it is established that the corruption of Chaitanya occurring due to nimitta of fruition of pudgala karma are also not jiva but they are pudgala  only.

Now the question arises that if colour etc. and ragas etc. are not jiva then who is Jiva? In answer this shloka is told-

Shloka 41: The one which is beginningless-endless, unchangeable (to any other form), which is known by self only and which is explicit – such this Chaitanya is being extremely illuminated, that is Jiva himself.

 Bhavartha: Colour etc. and raga etc. bhavas are not jiva. As described above the Chaitanya Bhava only is Jiva.

Now with the following verse it is explained that Chetan-ness only is the right characteristics of Jiva-

Shloka 42: Ajiva are of two kinds- with colour etc. and without colour etc. hence non corporeal-ness cannot be treated as characteristics of jiva and true nature of jiva cannot be seen by the world. Therefore after examination the bhedagyani people have told Chetan-ness as the characteristics of jiva, which is devoid of non-pervasiveness and over-pervasive flaws, which is suitable. That Chaitanya characteristics is explicit, it reveals the true nature of jiva and it is unchangeable, always existent. Therefore world should take recourse to it only.

Bhavartha: Definitely the colour etc. bhavas (the colour etc. bhavas  have ragas etc. vibhavas latent within them) are never pervasive in jiva hence definitely they are not characteristics of jiva; in accepting them characteristics of jiva in Vyavahara sense also the non-pervasiveness flaw is applicable; since in Siddhas they are not pervasive even in Vyavahara sense. Therefore by taking recourse to colour etc. bhavas the true nature of jiva cannot be known.

Although non corporealness is pervasive in all jivas, even so by accepting them as characteristics of jivas the over-pervasiveness flaw is applicable, since out of five ajiva dravyas, other than pudgala Dravya all others dharma, adharma, akash, kaal – these four dravyas are also non corporeal, hence non corporealness is pervasive in all of these five dravyas; therefore over-pervasiveness flaw is prevalent. Hence by taking recourse to non corporealness the true nature of jiva is not revealed.

The Chaitanya characteristics is pervasive in all jivas which is devoid of non-pervasiveness fault  and since it does not exist in any other Dravya, it is free of over-pervasiveness and it is explicit, therefore by taking recourse to it the true nature of jiva can be realised.

Now, ‘when such characteristics reveal the jiva‘ then why agyani people have agyan of it? – Thus acharya expresses his wonder and sorrow- 

Shloka 43: In this way  by means of above described different characteristics ajiva is different from jiva and Gyani people experience the Ajiva to be independently manifesting different from jiva,  even  then why this moha is dancing spread  in unrestricted form for agyani – this is great wonder and sorrow.

Now opposing Moha he says that ‘If Moha dances then let it dance’. But reality is this only-

Shloka 44: In this eternal drama or dance  of great foolishness only colour etc. form  pudgala dances, nobody else; (in abheda gyan pudgala only is seen of different forms, jiva does not have different forms) and this jiva is different from ragas etc. form pudgala corruptions, Shuddha Chaitanya form idol.

Bhavartha:  Observing the corruptions of the chaitanya in raga etc. form do not have the delusion  that these are also Chaitanya; since those which are pervasive in all states of Chaitanya only are called Chaitanya. The ragas etc. corruptions are not pervasive in all states – they are absent in Moksha state and their experience is also perturbation  form misery. Hence they are not Chetan but they are corporeal. The experience of Chaitanya is perturbation free, which is nature of jiva also.  Know thus. 

Now by manifestation of Bheda Gyan this Gyata-Dravya reveals himself- disclosing the glory thus in this Kalash the adhikar is concluded-

Shloka 45: In this way using the practice of  gyan  form saw again and again, the moment jiva and ajiva were separated explicitly,  at that moment itself the Gyata-Dravya pervasive in the entire world with its extremely spreading explicit Chaitanya shakti became illuminated immediately in  intense form.

Bhavartha: This kalash has two types of meanings-

With the practice of the above described Gyan, the moment the jiva and Ajiva were clearly understood to be different, immediately the Nirviklpa  experience of Atma was attained- Samyak Darshan was attained.  ( Samyak Drishti Atma knows all the bhavas of the world by means of shruta gyan briefly or in detail and definitely his nature is to know the world directly hence it was said that he knows the world). One meaning is thus.

The second meaning is as follows- The eternal conjunction of jiva-ajiva prior to its separation i.e. prior to attainment of Moksha of the jiva, by practicing bheda gyan in specific  state the Nirvikalpa state was firmed – in which only soul was experienced and then shreni progressed very fast to attain Keval Gyan. With destruction of Aghatia Karmas the jiva dravya separated from Ajiva. This is the procedure of separation of Jiva-ajiva.

Commentary: In this way jiva-ajiva separating exited from the stage.

Bhavartha: In the Jiva Ajiva Adhikar Acharya had described the stage wherein  the Jiva-Ajiva together make entry being one having the disguise of being one. There the bheda Gyani Samyak Drishti purush identified them separately by means of Samyak Gyan, examining them by their different characteristics, hence their disguise was exposed therefore separating both came off the stage. In this way metaphorically it has been described.

In this way the first JivaAjiva Adhikar of the Atma Khyati commentary written by Shrimad Amrit Chandracharya Deva of Shri Samaysar is completed.

Tatparya Vritti Commentary: Now from aspect of Shuddha Nishchaya naya, not only external colour etc. are not jiva form, but internal Mithyatva etc. gunasthanas form ragas etc. are also not jiva form – this is established-

These Gunasthanas have been described which occur due to fruition of Moha karma which are like roots of banana tree of the form of eternal ignorance  and are opposite to the Moha free Supreme Chaitanya illumination form Paramatma Tattva . It has been told in Gommatsar that the manifestations of  jiva due to Moha and Yog is called as Gunasthana. How can those gunasthana be jiva? In no way they can be Jiva. How are they? Although from aspect of ashuddha Nishchaya naya these gunasthana are Chetan, even  so from aspect of Shuddha Nishchaya naya they are permanently achetan. But in reality from aspect of Ashuddha Nishchaya naya although from aspect of Dravya karma the internal raga etc. bhava are Chetan, with such supposition they can be termed as Nishchaya. Even then from aspect of Shuddha Nishchaya naya the Ashuddha Nishchaya naya is also Vyavahara. Such narration should be known everywhere in the consideration of Nishchaya Vyavahara. In this way just as Mithyatva etc. Gunasthana is not nature of jiva internally, in the same way the raga etc. are also not nature of Shuddha jiva. With this statement the eighth gatha is completed of this group belonging to third interim chapter with eight gathas.  

Here someone doubts that ragas etc. are not nature of jiva , this is told in Jiva Adhikar, then why the same thing is repeated in this Ajiva Adhikar, this is flaw of repetition. No, this is not repetition flaw, but for the disciple having detail interest, by means of nine Adhikar, there  also  samaysar has been described and nothing else. Earlier the narration of Samaysar was in brief and now it is in some detail. Hence there is no flaw of repetition.

Or, in the Jiva Adhikar the jiva is primary while here in Ajiva Adhikar the Ajiva is primary. Or, in the Jiva Adhikar the narration is samanya while in Ajiva Adhikar it is having Vishesh details. 

Or, there the jiva is different from raga etc. and with primacy of such ‘asti’  the narration is carried out. Here the ragas etc. are not jiva nature, with primacy of such ‘nasti’ the narration is made.

In this way the Jiva and Ajiva on the stage of Jiva Ajiva Adhikar appeared  being one from aspect of Vyavahara naya like artists, but from aspect of Nishchaya naya they exited  from stage separately as two removing the disguise.

In this way in the Shri Jayasenacharya written Tatparya Vritti commentary of Samaysar  having characteristics of Shuddhatma Anubhuti, with these thirty gathas in three stages, this second Ajiva Adhikar was concluded.

Continued…