Samaysar ..04

 

Gatha 15: The purush who views the Atma as unbonded-untouched, non-different, non-specific ( definite and non conjoined) he observes the entire Jina Shasan. That Jina Shasan is external Dravya shruta and internal gyan form being Bhava shruta.

Commentary: The unbonded-untouched, non different, definite, non specific, and non conjoined such five bhava form experience of Atma is definitely  experience of entire Jina Shasan; since shruta gyan itself is Atma only. Hence experience of gyan is also experience of Atma. But now here, with the revelation of Samanya Gyan and obscuration of Vishesh Gyeya form Gyan, when Gyan alone is experienced then Gyan is directly experienced, even then those who are Agyani,  obsessed with gyeyas, they do not taste it. This is elaborated by means of allegory-

Just as the taste of salt generated in conjunction with several types of vegetables experienced in the form of obscuration of samanya salt and revelation of Vishesh salt is tasted by agyani manushya obsessed with vegetables; but he does not taste the singular undifferentiated form salt generated without conjunction of others in the form of revelation of samanya and obscuration of Vishesh ; and if observed from aspect of reality then the salt tasted with revelation of vishesh only is the salt tasted with revelation  of samanya.

In this way the gyan generated from mixture of different types of gyeyas shapes  and experienced  with obscuration of samanya and revelation of Vishesh having different shapes is tasted by the agyani jivas obsessed with taste of gyeyas, but he does not taste the singular undifferentiated form gyan, generated without the conjunction of several gyeya shapes and experienced  with revelation of samanya and obscuration of Vishesh.  In reality if it is considered then the gyan which is experienced with the revelation of Vishesh, the same gyan is experienced with revelation of Samanya. For detached Gyanis upon experiencing only salt without conjunction of other dravyas , everywhere it tastes like salt form , in the same way the Atma also upon experiencing without conjunction of other dravyas, everywhere with Vigyan-ghan nature it tastes in gyan  form. 

Bhavartha : Here the experience of Atma itself has been called as experience of Gyan. The Agyani people are obsessed with subjects of sensory knowledge – Gyeyas. They taste only gyeyas which is Gyan manifested  in different shape forms with subjects of senses. But they do not taste the gyan alone different from gyeyas. And those who are Gyani and not obsessed with Gyeyas, they taste singular gyan different from gyeyas only. Just as taste of salt different from that of vegetables is tasted in salt form, they taste in the same way, since gyan is Atma and Atma is Gyan. In this way in the Undifferentiated Drishti of Guna-Guni, different from all other  dravyas, stationary in singular form in own paryayas, one with own gunas,  experience of own nature different from bhavas generated with the nimitta of others  is experience of Gyan. This experience is Bhava Shruta Gyan form  experience of Jina Shasan. From aspect of Shuddha naya there is no difference between them.

Same meaning is revealed in Kalash form verse-

Shloka 14: Acharya says that let us attain that supreme- bright illumination which is overflowing with manifestation of Chaitanya at all times, just as a crystal of salt takes recourse to one salty taste,  in the same way the brightness which takes recourse to one gyan nature, the brightness which is indivisible, which is not divided into shapes of gyeyas, which is unperturbed, which does not have restlessness generated by  ragas with the nimitta of karmas , which is visibly illuminated internally and externally in indestructible form – such gyan gets to be  known, which is natural, which is not created by anyone and whose grandeur is always in fruition, which is perceived in singular form.

Bhavartha- AcharyaDeva  has prayed that let us attain that singular form Gyan Anand form Jyoti for ever.

The next gatha is intimated with the shloka-

Shloka 15: This earlier described only one  Gyan form  Atma should  always be experienced in two ways by divisions of Sadhya-Sadhak bhava by the people desirous of attainment of own nature.

Bhavartha- Atma is only one in Gyan form  but its complete form is Sadhya Bhava and incomplete form is Sadhak Bhava. Thus with divisions of two bhava types, only one has to be experienced.

Tatparya Vritti Commentary:  In the earlier Gatha the description of Shuddhatma experience only is the uncorrupted own experience form Gyan experience, this is told in next gatha-

The Karta purush who sees and knows, experiences . Whom? Shuddhatma. How is that Shuddhatma? Unbonded-untouched, here bonded word implies synthetic bondage and touched word implies conjunction alone. Like lotus leaf in water, the Atma is untouched with Dravya karma-No karma. It is same to same like mud. ( Atma in nar-narak etc. paryayas in  Dravya form is same to same.) Unspecific like gold, without divisions ( atma is devoid of divisions of gyan-darshan etc.) Like ocean the Atma is definite stationary. Like water without heat ( non conjoined cold nature) from aspect of Nishchaya naya Atma free of conjunction of other Dravya is non conjoined. The definite and non  conjoined both adjectives are not there in sutra then how they have been incorporated in meaning? Upon asking,  he replies- Due to capability they have been incorporated. 

How they have been included? The meaning of sutra is inclusive of context of shastra- based upon these words hence it has been included. This atma sees, knows. What? The Jina Shasan, Arth- samay form Jina faith. Complete Dwadashang form. How is that experience? It is Apadesh and Sutra form. Apadesh is the word which describe the padartha and the meaning of words is Dravya shruta. Sutra means gyan form bhava shruta i.e. the gyan form atma only is sutra. In this way the one described by Shabda samay form Dravya shruta and the one which is gyeya of gyan samay form bhav shruta, that is called as Apadesh Sutra madhyam.

Here the implication is that just as piece of salt in spite of  being salty taste form, to agyani people it appears to be having different taste in conjunction with fruit vegetable or leaf vegetable form other dravyas. But to Gyani people that piece of salt always taste salty only. In the same way the Atma, in spite of  being indivisible Gyan natured form,  to the Agyani people corrupted from Nirvikalpa Samadhi state,   it appears divided gyan form in divisions of gyeya having touch-taste-smell-word-colour etc. while to Gyani people the same Atma appears to be indivisible Keval Gyan form only. For this reason with experience of indivisible Gyan form Shuddhatma the gyan of complete Jina shasan is attained. Believing thus renouncing all Mithyatva ragas etc. the bhavana of Shuddha Atma should be practiced. Here Vishesh is that Mithyatva should mean darshan moha and ragas etc. should mean Charitra Moha- this should be known everywhere.

Extra gatha 3: Here in this gatha it is told that with Bhavana of shuddhatma, Samyak gyan etc. are attained.

Gatha – From aspect of Nishchaya my Gyan has Atma, my Darshan and my Charitra have Atma. In Pratyakhyan there is Atma and in my Samvar and Yog there is Atma.

Commentary: Shuddhatma definitely is mine. In which aspect? From aspects of samyakGyan-darshan-charitra- Pratyakhyan- Samvar-Yog-Bhavana. What is the meaning of Yog? In Nirvikalpa Samadhi, Param Samayik, Param  Dhyan, all these have same Bhava. By engaging in dhyan of shuddhatma free of Bhog- desire- Nidan-bandh-Shalya etc. all bhavas, Samyak Gyan etc. are attained. In this way with  primacy of Shuddha naya  in the first stage three gathas were completed.

Now it is told in next gatha that Darshan-Gyan-Charitra are  Sadhak Bhava-

Gatha 16: The darshan-Gyan-Charitra should always be practiced  by sadhu Purush.  From aspect of Nishchaya naya, these three should also be known as one Atma only.

Commentary: With the  bhava by which this Atma can be Sadhya and Sadhan, with that bhava it should always be experienced. Considering this the others are addressed in Vyavahara sense that ‘ Sadhu purush should always practice Darshan,  Gyan, Charitra.’ But if observed from aspect of reality then all these three are one Atma only; since they are not another thing, but paryayas of Atma only. Just as Gyan, Shraddhan and conduct of DevaDatta by not trespassing the nature of Deva Datta are DevaDatta only, not another thing. In the same way in Atma also the Gyan, Shraddhan and conduct of Atma by not trespassing the nature of Atma are Atma only, not another thing. Hence it establishes automatically that one Atma only should be experienced.

Bhavartha- Darshan, Gyan, Charitra – all three are paryaya of Atma, not different things. Hence Sadhu Purush should practice one Atma only, this is Nishchaya and even with Vyavahara the same should be preached to others. 

The same is described in Kalash form-

Shloka 16: From aspect of Praman Drishti this Atma at the same time has several states ( Mechak)  and has single state (Amechak) also. In darshan-Gyan-Charitra it has three states while in self there is oneness with self.

Bhavartha: From aspect of Praman  Drishti the three kaal form substance is observed in Dravya-paryaya form, hence Atma should also be seen as one-many form together.

Now Naya consideration is narrated-

Shloka 17 : Atma is one, even then  from aspect of Vyavahara naya,  on account of three natures it has many forms ( Mechak), since it manifests in darshan, Gyan and Charitra – in these three bhava forms.

Bhavartha: From aspect of Shuddha Dravyarthika naya, Atma is one; when this naya is made primary then paryayarthika naya becomes insignificant, hence telling that one manifested in three forms is Vyavahara which is untrue also. Therefore from aspect of Vyavahara naya,  the Atma is called as “Mechak” due to manifestations of darshan, Gyan, Charitra forms.

Now real naya is stated:

Shloka 18: If observed from aspect of Shuddha Nishchaya naya, then Atma is singular form revealed gyayak-Jyoti form. Since from aspect of Shuddha dravyarthika naya its nature is to separate  it from swabhava of all other Dravya and vibhavas occurring with the nimitta of others, hence it is Amechak – Shuddha singular form.

Bhavartha- If observed from aspect of undifferentiated Drishti ignoring the differentiated Drishti, then Atma is singular form, the same is Amechak. 

Atma has been called as Mechak-Amechak from aspects of Praman-naya. Eliminating its worries, the Siddhi of Sadhya should be carried out whichever way possible- this is told  in next shloka-

Shloka 19: This Atma is Mechak- differentiated several form and is Amechak -undifferentiated singular form. Be done with such worries. The Siddhi of Sadhya Atma is done with the three bhavas- darshan, gyan and charitra, no other way, ( this is the rule)

Bhavartha- The attainment of Shuddha swabhava of Atma or the complete Moksha is the Sadhya. Atma is Mechak ot Amechak- with such thoughts the Sadhya does not get established. Instead Darshan i.e. observation of Shuddha nature, Gyan i.e. directly knowing the Shuddha nature of gyan and Charitra i..e. being stationary in Shuddha swabhava only establishes the Sadhya. This only is Moksha Marg, none other. Vyavahari people understand by differentiation in paryaya hence it has been explained with divisions of gyan, darshan and Charitra.

Tatparya Vritti Commentary- Further from  primacy of differentiated-undifferentiated jewel trio three gathas are told. These are as follows- In the first Gatha in first half the Bhavana of differentiated jewel trio and in the second half the bhavana of undifferentiated jewel trio is stated- from aspect of Vyavahara naya the Sadhu purush should always practice Samyak darshan- Samyak gyan- Samyak charitra at every samaya. Then know these three also. Know Shuddhatma only. Know with Shuddha Nishchaya or Nishchaya naya. Here the implication is that In Nirviaklpa samadhi all the three Samyak darshan-Samyak Gyan- Samyak Charitra all three are there devoid of Panchendriya sensory  subjects, anger etc. kashayas.

Same objective is stated in two  gathas with Allegory-

Gatha 17-18: Just as someone desirous of wealth knowing the King carries out his Shraddha, then  with efforts he follows him i.e. serves him beautifully, in the same way the one desirous of Moksha should know the Jiva form King, then should have Shraddhan of the same  and later follow the same i.e. get engrossed by experience.

Commentary: Definitely some person desirous of wealth should know the king with efforts that ‘this is the king’, then have shraddhan of the same ‘ this surely is king and with his service definitely wealth would be attained’  and later follows him, serve him, remain obedient to him, please him; in the same way the one desirous of Moksha should firstly know the Atma and then have shraddhan of the same that ‘this only is Atma, with its conduct surely karmas can be eliminated’ and later follow it only- with experience get engrossed in the same, since Sadhya karma free state i.e. undifferentiated Shuddha form – its siddhi is attainable in this way only, other wise it is not attainable. (i.e. the Sadhya is attained this way only and not any other way.)

(The same is explained further) – In spite of being mixed with several paryaya form different bhavas, upon experiencing the soul, with  the expertise of differentiating gyan in every way , “ the one being experienced is myself only “ – with such Atma Gyan , ‘the Atma is same as it is known’ with such characteristics the realisation fructifies, then being different with other bhavas, being capable of remaining stationary without doubts the Atma is established with fruition of conduct of Atma. The Siddhi of such Sadhya Atma is thus attained. However even  when such experience form Bhagwan Atma which is always being experienced by all young and old, on account of eternal bandh having oneness with the dravyas, for the Agyani ‘this experience is myself‘ – such Atma gyan does not fructify and in its absence the shraddhan of unknown is like horn of donkey, therefore the shraddhan also does not get generated. Then with the inability of remaining steady in Atma without doubts differentiating with all other bhavas, with non fruition of conduct of Atma he is unable to attain the Atma. In this way the Siddhi of Sadhya Atma is thus not possible.

Bhavartha -  The Siddhi of Sadhya Atma is by means of Darshan-Gyan-Charitra only and not any other way; since firstly one should know the Atma that the one being experienced is myself. Subsequently its realisation form Shraddhan occurs since without knowing whose shraddhan would be done? Subsequently differentiating from  all other bhavas be stationary within  self – this way Siddhi is attained. But if one does not know itself then shraddhan can also not be attained, and in such a case how the stability in state can be attained? Hence it is definite that any other way siddhi cannot be attained.

Now,  verse describing  same meaning is told in kalash form-

Shloka 20: Acharya says that infinite (indestructible) Chaitanya is whose symbol such Atma Jyoti is being experienced by us continuously since without its experience any other way the siddhi of Sadhya Atma does not occur. That Atma Jyoti is such that it has embraced (jewel) trio form in some way and even then it does not forgo oneness and which is under fruition with purity.

Bhavartha- Acharya says that the one who has attained trio-ness in some way from aspect of paryaya Drishti, even then from aspect of Shuddha Dravya Drishti which has not given up oneness, and which is fructifying in  pure  infinite Chaitanya form, such Atma Jyoti is being experienced by us continuously. Here the implication is that those who are Samyak Drishti people, they should experience the same way as we are doing.

Commentary- Now, someone may argue that  Atma is one with gyan  and not separate, hence it experiences gyan always; then why preachment for veneration  of gyan is being given ? Its answer is as follows- it is not so. Although Atma is one with gyan, even then he has not experienced gyan  even  for a moment; since gyan is generated in two ways – either by own realisation or by teaching from others. ( Either upon  attainment of Kaal Labdhi he himself knows or  someone preaches then he knows- just as a sleeping person either wakes up by himself or by other waking  him up) .

Here the question arises that if it is so then  before knowing whether Atma was Agyani only, since he always has ignorance?

Its reply- it is so, he is Agyani only.

Tatparya Vritti Commentary- Now the above described bhavana of differentiated-undifferentiated jewel trio is clarified in next two gathas by an illustration and its siddhant. This is clear that some person  knowing  the king by means of his flag, parasol etc. kingly symbols carries out Shraddhan that ‘this is king only’ and later after gyan-shraddhan he follows the king – taking  recourse to him he serves him. How? Desirous of money or livelihood, he serves him in every possible way. This constitutes  the illustration form gatha. In the same way clearly the Shuddha Jiva form king is worthy of knowledge by gyan of uncorrupted own experience. In the same way this Nitya blissful singular natured shuddhatma is free of ragas etc. – thus it should be decided. It is worthy of experience with Nirviklapa  Samadhi- that shuddhatma only by the Atma desirous of Moksha- this is the Siddhant. Here the implication  is that with contemplation of Paramatma of the form of bhavana of differentiated-undifferentiated jewel trio all desired can be attained, then what is the purpose of different Shubha-Ashubha vikalpa webs? No purpose is served.  In this way with narration of primacy of differentiated-undifferentiated jewel trio the three gathas are completed in second part.

Now here it is enquired that how long this Atma remains ignorant, pray tell. In answer the Gatha sutra is narrated-

Gatha 19: So long as this Atma has spirit of ‘this is me’ and ‘these are karma-no karma in me (my atma)’ in Gyanavarana etc. Dravya karma, Bhava karma and body etc. no karmas, till then this Atma is ignorant.

Commentary- Just as in touch, taste, smell, colour etc. bhavas and wide, deep, accommodation form  stomach etc. shaped manifested skandhs of pudgala ‘this is pot’ – in this way and in the pot ‘these are  touch, taste, smell, colour etc. bhavas and wide, deep, stomach etc. shaped manifested pudgala skandhs’ – in this form undifferentiated experience of the thing is attained; in the same way karma-moha etc. internal manifestations and no karma- body etc. external substances all are manifestations of pudgala  and they dishonour the Atma. ‘This is me’ in this form and in the Atma ‘ these karma-moha etc. internal and no karma- body etc. external things are pudgala manifestations dishonouring the Atma’ – in this form the undifferentiated experience in thing is there, till then the Atma is ignorant. And when, just as the cleanliness of the mirror only makes the shapes of self-others perceivable and the heat and flame belong to fire only; in the same way the shapeless Atma has only knowingness of knowing self and others  and karma and no karma belong to Pudgala- in this way by self or with preachment of others, whose roots is  differentiating  knowledge, such realisation prevails then only the Atma would be Gyani.

Bhavartha – Just as in touch etc. the experience of pudgala and in pudgala the experience of touch etc. is felt i.e. both are experienced in one form, in the same way so long as the delusion of Atma  in karma-no karma  and that of karma-no karma in Atma is felt i.e. both appear the same, till then he is ignorant. And when  he knows that Atma is knower only and karma-no karma belong to pudgala only then he becomes gyani. Just as in mirror the flame of fire is seen and it is realised that ‘flame is in fire only, it has not entered the mirror, and the one seen in mirror is cleanliness of the mirror only’; in the same way ‘the karma- no karma have not entered own Atma; the cleanliness of gyan of Atma is such that the image of gyeya is seen in it; in the same way the karma-no karma are gyeya hence they are  seen there’ – such differentiation form experience when Atma attains by himself or with preachment then only he gets to be Gyani.

Same meaning is described in the Kalash next-

Shloka 21: Those purush who either on their own or due to preachment of others, whichever way, whose prime reason for generation is differentiating knowledge such stable experience of Atma they attain, those purush only like mirror are continuously corruption free from the nature of infinite bhavas reflected within them.  The shapes of gyeya which are perceived in their gyan but  they do not get corrupted in raga etc. form from them.

Tatparya Vritti Commentary- Now  with primacy of independent narration three gathas are told. These are – So long as the jiva does not have differentiating knowledge of self and others, till then he remains  Agyani; but how long he remains Agyani is not known- Upon asking they answer in first   gatha –

Just as the colour etc. form gunas are there in the pot and pudgala skandh are manifested in pot form and colour etc. are pot – such undifferentiated realisation is there; similarly in gyanavarana etc. Dravya karma,  raga etc. bhava karma and body etc. no karma ‘this is me’ such realisation  is there and ‘within me  these karma-no karma are there’ such realisation is there. So long as this explicit form buddhi of oneness of Shuddha-buddha singular natured own paramatma Dravya with karma-no karma is there, till then he remains ignorant Bahiratma devoid of Swanubhuti (own experience) . Those Atma who attain Shuddhatmanubhuti whose root is BhedaVigyan (differentiating knowledge) either themselves on their own with own buddhi  or by means of other’s preachment being addressed, they remain corruption free in spite of presence of Shubha-ashubha dravyas like uncorrupted mirror remaining unaffected by images of the reflected gyeya objects. – such is Bhavartha.

Extra Gatha 4: Now when the Shuddha jiva manifests without ragas then Moksha is attained  and when manifestations are in raga form with  Ajiva body etc. then bandh occurs. This is told here-

Gatha: In the present times,  depending upon where the Upayoga is engaged i.e. either in Shuddha Paarinamik Bhava or body etc. non atma, accordingly the Moksha or bandh occurs. Thus omniscient Bhagwan has informed in brief.

Meaning: In the present times where the Upayoga is engaged -engrossed with buddhi of engrossment or veneration in own Shuddha jiva or body etc.; there only by being engrossed in jiva-ajiva body etc. results in bandh and engrossment in jiva shuddhatma results in Moksha – this is told in brief by Omniscient Bhagwants. Knowing this engrossment should be done in Sahajanand singular natured own Atma  and contrary  to this with other Dravya detachment should be carried out- this is the implication.

Extra Gatha 5: Now from aspect of Ashuddha Nishchaya naya, Atma is karta of ragas etc.  Bhava Karma and from aspect of Anupacharita Asadbhoot Vyavahara naya he is karta of Dravya Karmas. This is told-

Gatha: From aspect of Nishchaya naya, the bhava in which the Atma is engaged, he is karta of that bhava; from aspect of Vyavahara naya he is karta of pudgala karma.

Meaning : The Atma who is karta of raga etc. form  bhavas, he is karta of that bhava or manifestation. From aspect of Ashuddha Nishchaya naya he is karta of Ashuddha bhavas and from aspect of Shuddha Nishchaya naya, he is karta of Shuddha bhavas. Here the manifestation of bhavas only is the deed. From aspect of Anupacharita Asadbhoot Vyavahara naya he is karta of pudgala Dravya karma etc. Here jiva is karta of raga etc. – this is told. These raga etc. are cause for world, hence the one desirous of Moksha, fearful of the world should engage in bhavana of Shuddha Dravya-guna-paryaya form own Paramatma free of all ragas etc.  Vibhavas – this is the purport.  In this way from  primacy of independent addressal three gathas were completed in third stage.

Continued…..