SAMAYSAR….01

 SAMAYA PRABHRAT by KundaKundacharya

 Atma khyati By AmritaChandracharya &  TatparyaVritti By Jayasenacharya 

Preface

Samaysar occupies the highest place amongst the Jain Scriptures for the simple reason that there is no other scripture which has revealed the form of Atma in the way Samaysar has done. The subject of Atma in general is tedious since it is difficult to convey and describe. Most of the non Jain scriptures avoid this subject, due to lack of their clarity. In Jain scriptures it is dealt extensively being the main objective of all the dhyan and meditation. But Acharya Kunda Kunda Deva have excelled in baring its characteristics and informing the means for its attainment. For those desirous of Moksha the Samaysar is surely the granth which has to be followed extensively.

Previously also I have in this blog written on Samaysar and essence of samaysar, but this time I have attempted a little more. Here I have included along with Samaysar the commentaries by Acharya Amrit Chandra deva and Jayasenacharya. While Samaysar itself is supposed to be written in the beginning of first century, the commentary of Acharya Amrit Chandra was written as Atma Khyati sometime in 10^th century while that by Jaysenacharya is written sometime in 12^th century as Tatparya vritti which is written  in italics here. 

Poorva Rang

Shloka 1 : Acharya begins by offering Obeisance to Shuddha Atma which is the essence of “samaya” i.e. Jiva named substance, which is free of Dravya karma, Bhava karma and No karma. How is that Shuddha Atma? It is Shuddha existence form substance. By using this adjective the faith of believers of absolute absence i.e. Nastiks is refuted. And how is it ? Whose nature is Chetana Guna form. With this adjective the faith of Naiyayiks, who believe in absolute differentness of Guna ( quality) and the Guni ( owner of quality),  gets refuted. And how is it? Illuminates with his own experience form kriya, i.e. knows self by means of self and reveals- with  this adjective the faith of Mimamsaks who  are part of Jaiminiya -Bhatt-Prabhakar who believe the Atma and Gyan to be absolutely indirect gets refuted. Further faith of Naiyayiks who believe that gyan does not know self and can be known by another gyan, also gets refuted. And how is it? By itself knows all other jiva, ajivas, sentient- insentient substances within all the limits related to  kshetra and Kaal  at one samaya only. With this adjective the Mimamsaks etc. who believe in absence of omniscient also gets  refuted.  With such adjectives the Shuddha Atma itself has been established as favourite Deva and has been offered Namaskar.

Bhavartha : For auspicious beginning the Shuddha Atma has been offered Namaskar here. Here if someone enquires that why some other favourite Deva was not named and offered Namaskar; then its answer is as follows- In reality the general nature of favourite Deva is free of all karmas, omniscient, Veetrag, Shuddha Atma only; hence in this Adhyatma Granth, by calling him ‘samaysar’  the favourite Deva has been included. By taking one name alone the people of other faiths argue ( whether it belongs to their faith), all of them have been refuted by means of the adjectives of Samaysar. Further other faith believers tell the names of their favourite Deva, there the reason for Deva being  favourite is not clear and several hindrances are observed. For Syadvadi Jains the omniscient-Veetragi Shuddha Atma only is favourite; whether he be called as Paramatma , Param Jyoti, Parameshwara, Para Bramha,  Shiva, Niranjan, Nishkalank, Akshaya, Avyaya, Shuddha, Buddha, Avinashi, Anupam, Achhedya, Abhedya, Param Purush, Nirabadh, Siddha, Satyatma, Chidanand, Sarvagya, Veetrag, Arhat, Jina, Aapt, Bhagwan, Samaysar – etc. thousands of names; all of those names are true in certain  aspect. Absolute Ekantvadis have opposition to different names , but Syadvadis do not have any opposition. Hence all meaning should be understood in right perspective.

Now Saraswati is offered namaskar:

Shloka 2:  May the idol of the form of Gyan and Words which has several dharmas be always illuminated. This idol views the Tattva of Atma i.e. own nature different from all dravyas of uncommon- same family- other family natures,  which is  having infinite dharmas and which is different from other dravyas and different from guna-paryayas of other dravyas and different from  own corruptions caused with the nimitta of other dravyas  in certain aspect having in singular form.

Bhavartha : Here the idol of Saraswati has been offered Namaskar in blessings form. The idol of Saraswati which is famous in the world is not real, hence it has been described in its true form. The true idol of Saraswati is Samyak Gyan form. In that also the complete gyan is Keval Gyan in which all the substances are directly perceived; which views the Atma Tattva directly along with its infinite dharmas, hence that is idol of Saraswati. Further in accordance with the same, the Shruta Gyan which observes the Atma tattva indirectly, that is also Idol of Saraswati. The Dravya Shruta is words form hence that is also idol of  Saraswati since with words it describes the Atma having  several dharmas. In this way the idol of Saraswati is Anekant form having Gyan and words form  which describes the Tattva of all the substances. Therefore Saraswati is called by the different names like Vani, Bharati, Sharada,  VagDevi etc. This idol of Saraswati manages infinite dharmas in one dharmi without any contradictions by means of ‘Syat’ term, hence it is true. Several other followers of different faiths identify the idol of Saraswati in different ways, but that does not describe the substances truly.

Here someone enquire that the Atma has been told to have infinite dharmas, hence which are those infinite dharmas? In reply it is told that the thing has Vastutva, Prameyatva,  Pradeshatva, Chetanatva, Achetantva, Moortikatva, Non  Moortikatva etc. (dharma) are gunas and the manifestation of those gunas in all three kaals at every samaya is paryaya which are infinite. Further in the thing there are several dharmas like Ekatva,  Anekatva, Nityatva, Anityatva, Bhedatva, Abhedatva, Shuddhatva, Ashuddhatva  etc. These Samanya form dharmas are describable in words but there are infinite dharmas of  Vishesh form also which are not subject of words, but they are knowable with gyan. Atma is also a thing hence that too has infinite dharmas.

Amongst the infinite dharmas of Atma there is uncommon dharma of chetanatva (consciousness). This dharma is non existent in other Achetan Dravyas. There are infinite jivas belonging to same family, although they also have chetanatva, even then the chetanatva of each is different with respect to each other; since with Pradesh difference of each Dravya no two dravyas mix. That chetantva is pervasive in its own infinite dharmas, hence it is called as tattva of Atma. The idol of Saraswati views it and shows it. In  this way by means of it all the jivas are benefited. Hence ‘always be illuminated’ in this blessings form the words are spoken. 

Now the commentator resolves to describe this Granth desiring the following  result:

Shloka 3: Shrimad Amritchandracharyadeva says that with the commentary of this Samaysar Granth I should attain manifestation of  Param Vishuddhi ( supreme purity devoid of all raga etc. form vibhava manifestations) form experience. How is that manifestation? Moha named karma is the cause of manifestations directed towards others, with its fruition the experienced ragas etc. form manifestations pervade my experience and continuously make it corrupted. From aspect of Dravya Drishti I am Shuddha Chaitanya form idol.

Bhavartha : Acharya deva says that from aspect of Shuddha Dravyarthika naya, I am Shuddha Chaitanya alone form idol, but my manifestation is corrupted due to nimitta of fruition of Moha karma – it is appearing in ragas etc. form. Hence I desire the following result by carrying out commentary of Samaysar Granth which is a narration form of Shuddha atma that my manifestation gets purified free of ragas etc. and I should attain Shuddha form.  I do not desire any fame, benefit, pooja etc. In this way the Acharya resolved to carry out commentary and prayed for its result.

Now the primary gatha sutrakar Shrimad Kundakundacharyadeva begins the granth with  the auspicious resolution-

Gatha 1: Dhruva(permanent)  , Achal(immobile)  and Anupam(incomparable) -  Offering Namaskar to all the Siddhas who have attained the gati  adorned with these three adjectives, Oh! I shall narrate this samaysar named Prabhat described by Shruta Kevalis.

Commentary : Here the Sanskrit word ‘Ath’ denotes auspicious beginning. In the beginning of the Granth, installing all Siddhas by means of Bhava-Dravya Stuti (prayer) within own Atma as well other’s Atma, Acharya Kunda Kunda Deva begins the commentary of this Samaya named Prabhrat by means of  bhava and Dravya words. That image of Siddha Bhagwan on account of having Siddhatva is superimposed  on the Atma which is the Sadhya (objective)- by contemplating of whose form the worldly bhavya jiva contemplating of own form being same as that of his form become same as his and attains extraordinary fifth gati different from all four gatis i.e. Moksha. That fifth gati has been generated by nature,  hence it takes recourse to Dhruva nature. All other four gatis occur with the nimitta of others, hence they are not Dhruva but destructible. With the Dhruva adjective the destructibility of the fifth gati gets eliminated. And that gati since eternal times is Achal (immobile) due to lack of transmigration caused with the Nimitta of other bhavas. With this adjective,  the transmigration which occurs in all four gatis with the nimitta of others got eliminated. And in the world what all substances exist which are worthy of comparison, it is different from them having extraordinary grandeur, hence it cannot be compared with anything.   With this adjective in all the four gatis the similarity which is found in certain aspect, that got rejected in fifth Gati. And the name of that Gati is ApaVarg. Dharma, Artha and Kaam are called as TriVarg. Moksha Gati does not belong to this varg, hence it is called as ApaVarg. Such Pancham gati has been attained by Siddha Bhagwan . Installing him in my own  and other’s Atma I narrate the illuminator of Samaya ( all substances or Jiva substance) which is part of Arhat-Pravachan named Prabhrat for destroying own and other’s Moha which has been eternally generated. That part of Arhat Pravachan has been illuminated by eternal Paramagam Shabda Bramha and has been created by kevali Bhagwan omniscient who has seen all the mass of substances directly and this has been directly heard and experienced by  Shruta Kevali Ganadhar devas adjacent to kevali devas and narrated subsequently hence is acceptable as Praman. This is not imagination of chhadmastha like the Agam of other faith followers which are not Praman.

Bhavartha :  From the term “Vakshyami” used by AchrayaDeva  and the meaning used by commentator, it indicates that out of the fourteen Poorvas in the fifth Gyan Pravad Poorva there are twelve ‘vastu’ Adhikar, in each of them there are twenty-twenty ‘Prabhrat’ Adhikar . Out of them the in tenth Vastu  there is Prabhrat named ‘Samay’. Of this Prabhrat the words of original sutras were known to earlier senior Acharyas and the knowledge of their meaning was there with Shri KundaKundacharya deva also in accordance with the tradition of Acharyas. He has carried out Paribhashan ( explanation) of the Samay Prabhrat. Sutra has ten varieties in which one of them is called Paribhasha. The one which carries out meaning  of the adhikar properly is called ‘Paribhasha’ . Shri Kundakundacharya Deva carries out Paribhashan of SamayPrabhrat i.e. he authors sutras explaining the meaning of the Adhikar. Acharya for auspicious beginning has offered Namaskar to Siddhas. For the worldly people the Shuddha Atma is Sadhya (objective) and Siddha are themselves Shuddhatma, hence offering them namaskar is appropriate. Why no favourite Deva has been named and offered Namaaskar? This has been  discussed in the Mangalacharan of commentator; the same is applicable here.

The Siddhas are given an adjective ‘All’ which indicates that Siddhas are infinite ; with this, the belief of other  faith followers is refuted that ‘ Shuddha atma is one only’. The term ‘Shruta Kevali’ implies ‘Shruta’ i.e. eternally continuing Agam and ‘Kevali’ i.e. omniscient. The Ganadhar Deva etc. have been called as having such shruta Gyan which is similar to that of the Kevali. From them the  generation of SamayPrabhrat has been declared. In this way the Pramanata( authenticity) of this Granth has been told and it is refuted to have been created with own imagination. The other Chhadmastha followers describe the form of substance with their own buddhi and argue, they have been declared to be untrue.

The subject, connection and objective of this granth are clear only. The form  of Shuddha Atma is the subject. The words which are described  in this granth and the Shuddha atma have relationship  of describer- described form which is the ‘connection’. The attainment of Shuddha Atma is the ‘Objective’.

Tatparya Vritti Sanskrit Commentary (By Jayasenacharya)

Mangalacharan

Shloka 1. Offering namaskar to Veetrag Jinedra deva holder of gyan and Anand form incomparable wealth , myself JayaSenacharya author ‘Tatparya Vritti’ named commentary on samaysar shastra.

Samooh Pithika (Collective Background): Here with the primacy of description of shuddhaParamatma tattva for addressing the disciples having interest in detail, the SamaysarPrabhrit  granth authored by shri Kundakundacharya Deva is being presented along with its Peethika ( background). Here in the beginning with Namaskar gatha in the sutra reading material there are six independent gathas in first stage. Later in second stage with description of Bheda-Abheda jewel trio  there are two gathas. In third stage with primary narration  of Nishchaya Shruta Kevali and Vyavahara Shruta Kevali there are two gathas.

Later in fourth stage for the description of bhavana of bheda-abheda jewel trio and its result, there are two gathas. Next in fifth stage with narration of Nishchaya naya and Vyavahara naya there are two gathas. In this way with fourteen gathas and five stages the samaysar Peethika ( background) is narrated in collective introduction form.

Commentary : In  the first part of the Gatha the favourite devata has been offered obeisance for auspicious beginning and in the second part having resolved to describe the Samaysar granth the first sutra is narrated by Acharya.

Firstly bhava namaskar is offered from aspect of Nishchaya naya within self only with bhava of worshiper -worshipped having characteristics of Nirvikalpa Samadhi and Dravya Namaskar is offered from aspect of Vyavahara naya with words form  Vandana. To whom? All Siddhas who have realised their own Atma. Siddhas with  what characteristics? Those siddhas who have attained. What have they attained? They have attained siddha  gati. How is that Siddha gati? ‘Dhruva’ i.e. Gyayak (knower) like carving in stone whose  nature is indestructible. Being free of Bhava karma- Dravya karma- No karma impurities and having Shuddha swabhava, it is pure. Or, in another words  it  is immobile being free of Dravya-kshetra-kaal-bhav and bhava these five forms of transmigrations and being stationary in own form it is achal. Such is Siddha Gati form  siddha manifestation- It cannot be compared with anything and by having wonderful own swabhava it is incomparable. In this way in the first part of Gatha offering Namaskar to Siddhas and in the second part for informing subject, relation and objective he resolves that he would narrate. What would he narrate? ‘SamayPahud’ i.e. SamayPrabhrat would be narrated. The one having expedient knowledge is Samay-Atma or where knowing and manifesting occur together that is samay-atma.   The meaning of Prabhrat is essence and the essence is shudhha state. ‘Prabhrat’ i.e. essence of ‘Samay’ i.e. atma is SamayPrabhrat or samaysar. This can be  directly experienced. O Bhavya people ! How is Shuddhatma ?   That samayprabhrat has been narrated by Shruta kevali. The Shruta or Paramagam having been created by Kevali or Omniscient only it is narrated by Kevali.  Or, having been narrated by Shruta Kevalis or Ganadhars , it is narrated by Shruta kevali. Now relation, subject and objective are told. Here the commentary upon the granth and sutras describing subject have relationship of narration and narrated. The sutra is describer and the meaning of sutra is subject or described, both have describer-described relationship. Further the knowledge of shuddhatma by means of nirvikalpa gyan of own experience or the attainment of Shuddha atma only is the objective

In the first Gatha the resolution to describe Prabhrat of samay was made. Hence there is curiosity that what is Samay? Hence firstly that samay is described.

Gatha 2: O Bhavya! The Jiva who is stationary in Darshan, Gyan And Charitra , definitely know him as SwaSamaya and the Jiva who is existing in Pradesh  of Pudgala karmas, he should be known as ParSamaya.

Commentary: The meaning of ‘Samaya’ word is as follows- ‘ Sam’ means together and ‘Ay’ means going  or gyan. Hence together knowing and manifesting – the one who carries out both activities together  is Samaya. This Jiva named substance knows and manifest at the same samaya together , hence that is Samaya. This Jiva substance due to always remaining  in manifesting nature has sovereignty of togetherness of experience characteristics form  Utpad-Vyaya-Dhrovya. ( With this adjective the belief of Nastikvadis is refuted who do not accept the sovereignty of Jiva; the belief of Samkhya followers is refuted who believe Purush (jiva) to be non manifesting by describing him as having manifesting nature.  Naiyayiks and Vaisheshiks believe the existence to be Nitya while Bauddha accept it as momentary ; they get refuted by describing the sovereignty as Utpad-Vyaya-Dhrovya form.) The Jiva with Chaitanya nature is always illuminated  pure darshan-Gyan jyoti form ( Since the manifestation of Chaitanya is darshan-gyan form, with this adjective the faith of Samkhya followers gets  refuted who do not accept the Chaitanya to be Gyan shape form.) The dravyatva of the Jiva is revealed by the unification of infinite  dharmas . ( with this adjective the faith of Bauddha followers got refuted who believe the thing to be without dharmas) Further it  has nature of Guna-paryaya wherein the Paryayas are sequential and Gunas are non-sequential or together. ( With this adjective the faith of Samkhya followers got refuted who believe the purush to be without guna.) And it has capability of illuminating the shapes of self and other dravyas in one gyan – it is such (The shapes of all things are illuminated in  this – it is such one gyan shape form)  With this adjective the gyan knows himself and not others – thus believers of singular shape and gyan does not know himself but knows others- thus believers of many shapes got refuted. Further the special qualities of other dravyas which are Avagahan-gati-Sthiti-Vartana Hetutva and Rupitva ( accommodation- movement- stationariness- cause for manifestation and  having shape) – due to absence of these and presence of extraordinary Chaitanya nature it is different from Akash-Dharma-Adharma-Kaal and Pudgala- these five dravyas. ( with this adjective the faith of believers of singular Bramha substance got refuted). And in spite of occupying same Kshetra with infinite dravyas it does not forgo own nature and remains chaitanya swabhava form like carving in stone- such is the Jiva named substance Samaya.

When this Jiva with the fruition of Jyoti of differentiating  knowledge capable of generating  Keval Gyan  illuminating the nature of all the substances, abandons all other dravyas and manifests in the form of oneness with Atma Tattva  having stationary existence in Darshan-Gyan Swabhava, then remaining present in darshan-gyan-charitra knowing own nature in oneness form in one samaya only and manifesting , it is realised to be ‘swa samay’. However when under influence of fruition of eternal ignorance form moha   strong like the roots of banana tree he engages in raga-dwesha- moha bhavas in oneness form with the nimitta  of other dravyas surrendering the atma tattva having  stationary existence in darshan-gyan swabhava, then being present in the Pradesh of Pudgala karma together knowing others in oneness form  and manifesting in oneness form with others he is ‘ParaSamaya’ – this is realised. In this way the duality of Jiva named substance in the form of SwaSamaya and ParaSamaya gets revealed. 

Bhavartha : Jiva named substance is called as the “Padartha”. The collection of letters is “Jiva” and with this word the establishment of Dravya-paryaya form  anekant nature is “Padartha”. This Jiva padartha is Utpad-Vyaya-Dhrovya form sovereignty form,  darshan-gyan form Chetana form, infinite dharma form  Dravya. Being Dravya  it is vastu  having Guna-paryaya, its gyan  illuminating self and others being several shaped forms  is one and that Jiva padartha is different from Akash etc. having extraordinary Chaitanya form and in spite of staying with  other dravyas in same kshetra it does not forgo own nature. Such is the Jiva named Padartha Samaya. When it is existent in own swabhava then it is Swa-Samaya and when present in  other swabhava- raga dwesha moha form then it is para samaya. In this way the Jiva has duality.

Tatparya Vritti  Commentary-  Now with the first part of second gatha I describe Swa samaya and with second part I describe Para Samaya- with such intent in mind Acharya deva authors second Sutra-

From aspect of Shuddha Nishchaya naya the one living with Shuddha-Buddha one swabhava form Nishchaya Pran  and from aspect of   Ashuddha Nishchaya naya with Kshyopashamik Ashuddha Bhava Prans and from aspect of Anupacharita Asadbhoot Vyavahara naya with applicable Dravya Prans at present,  would live in future and was living in the past, that is Jiva. When that jiva is existent in Charitra-Darshan-gyan swabhava (in  indivisible jewel trio form Atma )  then at that time that Jiva is surely Swa-Samaya – Know this. Its elaboration  is as follows- Samyak  darshan is interest in Vishuddha Gyan-darshan natured own Paramatma, and  own experience free of raga etc. is Samyak Gyan, and the stationary presence in the same is Veetrag Charitra (Samyak Charitra) – therefore O Disciple ! Know thus described Jiva Padartha having such characteristics manifesting in Nishchaya Jewel trio form as Swa samaya. And the Jiva who is present in Pudgala Karma Pradesh , know him as ParSamaya. That is as follows- With the fruition of pudgala karma, the paryayas are having  names  of Narak etc. In the absence of above described Nishchaya Jewel trio when this jiva is present in those paryayas , then  that jiva is Par Samaya-  Know this. In this way the characteristics of Swa samaya and Par Samaya should be known .

Now Acharya describes the hindrance due to duality of Samay-

Gatha 3 : The Samaya which is in Singular Nishchaya form, is beautiful in the entire Lok hence the story of bandh of this singularity with others is contradictory.

Commentary : Here ‘Samaya’ word denotes all the Padarthas in general , since the meaning of the word ‘Samaya’  is the one who manifests in own guna-paryaya form with oneness. Hence all the Padartha in  dharma, Adharma, Akash, Kaal, Pudgala, Jiva Dravya form Lok which are everywhere, they definitely by having oneness form attain beauty, since otherwise they would have flaws of mixing etc. All those Padartha embrace mass of own infinite dharmas submerged within own Dravya – they touch them even then they do not mutually touch each other; they are staying in very close singular kshetra form even then they do not forgo their own nature;  their infinite form-ness does not get destroyed by manifesting in other forms, therefore like carving in stone they remain stationary  and by remaining cause for opposite karya and non-opposite karya they benefit the entire world – keep it functioning. In this way with the establishment of different oneness of all the Padarthas, it causes objection of discord by the story of bandh to Jiva named Samaya. Being present in the Pradesh of pudgala karmas is the root of bandh which causes par samay-ness and which  generates the duality of Par Samaya and Swa Samaya which should not be  there for Jiva named Samaya. Hence the oneness of Samaya only is desirable.

Bhavartha : Definitely all the Padartha are beautiful by remaining in their own natures. However the Jiva named Padartha has eternal bandh state with Pudgala Karma in nimitta form; due to which  it creates discord in Jiva , and it does not appear beautiful. Hence if considered really then singularity only is beautiful and with  that the jiva appears beautiful.

Tatparya Vritti Commentary– Now Shuddha Atma existing in  Singular Nishchaya  form with own Gunas only is venerable and Atma having oneness with karma bandh is despicable. Thus SwaSamaya alone is nature of Shuddha Atma and Par Samaya is not form of Shuddha Atma- with such intent in mind after the second sutra this third sutra alone is appropriate – with such Nishchaya this gatha Sutra is told.

Manifested in the form of own Shuddha guna-paryaya form or manifested in undivided jewel trio form Atma which definitely has attained Oneness, that Atma is Swa Samaya. Samaya word implies Atma. Why? The one which attains Samyak state and manifests. What does it attain? It attains own Guna-Paryayas – such is the meaning. That shuddhatma is beautiful everywhere. Where? In the Lok or all ekendriya etc. states from aspect of  Shuddha Nishchaya naya, it is beautiful – venerable. But the gunasthana etc. paryayas which are karma bandh generated, in that the story of oneness of pervasiveness which manifests, that story of bandh with above described jiva padartha produces contradiction. What is the meaning of contradictory story?

Here contradictory implies untrue. From aspect of Shuddha Nishchaya naya it is not form of Shuddha jiva, this is the implication. Hence it establishes that swa samaya alone is the form of Atma.

Now the  non-availability of that oneness is stressed-

Gatha 4 : All the Lok has heard the story of Kaam-Bhog-related story of bandh, has been introduced and even experienced, hence it is easily available. But the oneness of different Atma has never been heard, nor introduced, nor experienced hence only this one is not easily available.

Commentary : To this entire Jiva Lok the story of Kaam Bhog related bandh  being against oneness is extremely deceiving. (Harms atma extensively) even then  has been heard infinite times, infinite tines it has been introduced and infinite times experienced also. That Jiva Lok is existent in the middle of world form wheel. Due to continuous Dravya, kshetra, kaal, bhav, bhava form infinite transmigration  he has traversed continuously. The great Moha form demon who  is ruling the entire world as a single kingdom makes him  carry load like a bull. Due to burning of strong desire  form disease revealed  intensely, the pain is generated internally, with restlessness like mirage which has surrounded the  mass of all the senses and he engages in  mutual Acharya-ness also ( thus telling others he makes others also to indulge). Hence the story of Kaam Bhog is easily available to all, but the oneness of  different Atma being seen differently  by means of pure differentiating knowledge form illumination, which  is always internally illuminated in explicit form, which is  always available,  even then  due to oneness with mass of Kashaya it is extremely obscured and by not knowing own soul not having company of those knowing Atma, he has neither heard, nor introduced nor experienced ever, hence the oneness of different Atma is not easily available.

Bhavartha – In this Lok all the Jivas transmigrate mounting over the world form wheel in Panch Paravartan form. There they are harnessed by Moha Karma fruition form demon, hence they  are suffering with fire of desire of sensory subjects and  for treatment they run after the sensory subjects; and mutually advise each other  for sensory subjects. In this way the story of Kaam and Bhog has been heard infinite times, have been introduced to it and experienced also hence it is easily accessible. But the knowledge of  the story  of own Atma of wonderous chaitanya form  different from all other dravyas has never been known by self from self and from those who have that knowledge, they have never been  met; hence that story has never been heard, nor introduced to it, nor experienced,  hence its availability is extremely difficult.

Tatparya Vritti Commentary: Now it is not easy to attain Shuddha Atma nature manifested in singular form. This is told-

Infinite times it has been heard and infinite times has been introduced to it. Infinite times has been experienced. By whom? All the jivas of the Lok. Which is that story, which has been heard and have been introduced to? That is the story of Kaam- Bhog Bandh. The word Kaam implies touch and taste, subjects of  these  two senses and Bhog word implies  subjects of nose, eyes and ears, these three senses. With the word bandh it implies Prakriti, Pradesh, Sthiti and Anubhag bandh and its result is of the form of  manushya-naraki etc. forms. Such is  the story of Kaam Bhog Bandh.

Therefore the above described story of bandh  has been heard, have been introduced to and has been experienced hence it is not rare, instead it is easily available. However the attainment of oneness i.e.  by  means of power of Nirvikalpa Samadhi with the  manifestation of Samyak Darshan-Gyan-Charitra  in singular form the attainment or benefit or accomplishment  of  oneness of shuddhatma nature by own experience only is not easy. Oneness of which nature? Oneness without ragas etc. Why not easy? On being asked it is answered that due to lack of its introduction, hearing and experience it is not easily accessible.

Now Acharya says that therefore the jivas are told about the oneness of such different Atma –

Gatha 5: That Singularly separate Atma I reveal by means of splendour of my own Atma; If I  am successful then  accept it as Praman( true) and if I make mistake  somewhere then so not accept falsehood.

Commentary: Aacharya says that with the splendour of own Atma, I shall be revealing this singularly separated Atma, such is my objective . The splendour of my own Atma is illuminator of all the substances revealed in the Lok. It has been generated with the worship of Paramagam of Arhant which is Shabda Bramha form having the stamping of ‘Syat’ term. (The meaning  of the word ‘Syat’ is describing something  in certain  aspect.  The reason of calling Paramagam as Shabda Bramha is that in the Paramagam of Arhant the names of all the narratable dharmas of Samanya Dharmas are described  and  the vishesh dharmas which cannot be narrated in words, they are told by inference. In this way it is illuminator of all substances, hence it is called as pervasive in all and hence it  is called as Shabda Bramha). Such own splendour has been generated with the recourse to extremely pure unassailable logic capable of refuting the ekant form naya paksha  followed by other faith people. That own  splendour has been produced by the preachment of earlier Acharyas who in turn have been given  gracious preachment of Shuddha tattva in blessings form by the Param Guru Omniscient engrossed in pure Vigyan ghan atma and all other Gurus from senior gurus   Ganadhar etc. to our Gurus.  This own splendour  has been produced by the ample perception form own experience stamped with the continuously flowing and being tasted beautiful bliss. In this way the reasons by which the splendour of my gyan is produced, I display with all majesty. If I show this then yourself with test of own direct experience you accept it as Praman( true); and if I make a mistake in letters, vowels, metaphor, logic etc. subjects then do not be alert for accepting flaws. The ocean form shastra has several subjects hence here the own experience form meaning is primary; therefore here meaning should be examined.

Bhavartha- Acharya reveals the form of singularly  different Shuddha Atma by means of  splendour of own Gyan generated by four means which are  study of Agam, recourse to logic, the preachments of supreme and senior Gurus and own experience. O listeners! Accept it by your own direct experience; if I make a mistake in some context then do not accept the flaws.  The intent  of such statement is that here the experience is primary and with that decide upon the Shuddha nature.

Tatparya vritti Commentary- Since the oneness is not easily accessible , hence that only is described here-

I reveal the above described singularly separated- indivisible jewel trio form manifested  in singular form  and devoid of Mithyatva-ragas etc. Paramatma nature (Paarinamik bhava form). ( In other words the narration is not pertaining to Audayik, Apuashamik, Kshayopashamik and kshayik bhava form Atma).   How? By means of own splendour or Agam, logic, preachment of supreme gurus and own direct experience. If I reveal thus then  examine with knowledge of own experience and accept it as true. If I make a mistake then do not be accept the flaws like bad people.

Continued…..