3. SAMAYASAR – GATHA 5-7

Now Acharya demonstrates  the unity of the soul with itself different from others as follows:

Gatha 5 : This soul is one with itself and different from others. I shall demonstrate it through the glory of my own soul. If I am able to do so then only accept it as true , if not, then do not accept falsehood.

Commentary: Acharya says that he shall demonstrate the oneness of soul with itself , different from others using the glory of his own soul.

How is the glory of my own soul ? – Illuminates all the objects of the universe and is born out of the study and worship of the Param Agam ( holy scripture) as revealed by Arihant Bhagwan  which is characterized by word “ Syat “ ( certain aspect) and  is known as “Shabd Bramha”

Here the word  “ Syat” implies “ In certain aspect” i.e. making a statement in certain aspect. There are several Dharmas ( properties) which are general and can be described; they are described here , and there are several special dharmas which are not describable, they are described using inference. In this manner this holy scripture illuminates all the objects of the universe hence it is called “ sarva vyapi “ ( encompassing the universe) and therefore this scripture is also known as “ Shabda Bramha”. By worshiping (studying) this Shabda Bramha only the glory of my knowledge has been revealed.

And how is it ? It is capable of rejecting the belief of followers of other faith which is absolutely Ekantik ( one sided),by using very strong logical arguments.

And how is it ? It has been born out of the chain of omniscient - the highest Guru who is immersed within his own pure soul, his disciples including Ganadharas and other Gurus till my own Guru who have benefited from the divine sermon and realized their own glorious soul.

And how is it ? It is born out of beautiful experience mixed with extreme pleasure which is tasted continuously.

Using the glory of my knowledge, I shall exhibit the soul unified with self and different from others. If I am able   to do so then accept it by examining it with your own direct experience. If I make a mistake in the letters, vowels, simile, logic etc. then do not be alert for accepting wrong meaning because in  the ocean of scriptures there are vast amount of subjects. Out of them the self experienced meaning  is primary hence examine the correct meaning  using own experience.

Explanation : The Acharya has promised to reveal the pure form of soul which is different from others and united with self, attained through the glory of his knowledge realized through four means : study of scriptures, recourse to logic, sermons of chain of gurus and the own experience. Hence he calls upon the listeners to verify by means of their own experiences directly. If he falls short in some particular explanation, do not accept a wrong meaning . Here experiencing the truth is the right acceptance of fact and realise through that means alone.   This is what he implies.

Now the question arises that which is that pure soul whose form should be known. In reply he says the following Gatha :

Gatha 6 : The one who is of the nature of knower , is neither Apramatta nor Pramatta hence he is pure . The one who is known by the knower is himself and none other.

Commentary : The knower has been of the nature of knowing from beginingless time and has not been imparted this nature by someone else. Nor it is destructible hence it would remain so for endless time. It is an ever illustrious , bright flame which is permanent and  not transient.

In the worldly state, if examined from the point of view of manifestation then it is always in bondage from beginingless time with pudgala dravya in karma form , similar to water with milk. Even then if examined from the point of view of nature of substance the knowing nature  does not change into insentient nature by manifesting into shubha and ashubha bhavas on account of   the strange  manifestation of  passions whose fruition results in various punya and pap.  Therefore he is neither Apramatta not Pramatta ( these terms imply seventh and sixth gunasthana respectively in spiritual development which also imply vigilance and non vigilance of duties). This knowing self is called pure, different from the bhavas of all other dravyas.

His knowing nature is well known by manifesting into the forms of known objects. Just as flame is of the form of burnable fuel, hence flame is called fire, even then flame is flame alone and burning substance/fuel if not flame. In the same manner, soul is not knowable objects, he is knower alone. Hence he is not polluted by the knowable objects.

Even at the time of knowing the objects, what is known by the knowing nature, is the knowing self only which knows the self only and not the knowable objects. In the non differentiating  aspect the knowing soul himself is the doer and the deed. In this manner both are soul only and not different.

Just as lamp illuminates the pot and cloth etc. At that moment also lamp is lamp only not pot or the cloth. Even while illuminating its own flame, it is lamp only and nothing else.

Explanation : Impurity is produced due to interaction with other substances. Although original substance does not change into the form of other substances, it is somewhat polluted due to the nimitta of other dravyas. If examined from the aspect of dravya then the dravya is as it is unchanged but if examined from the aspect of manifestation or the paryaya then it is seen to be impure. The true nature of soul is just knowing alone but due to nimitta of pudgala karma it is manifested in raga etc form , hence when seen from manifestation point of view it is impure while from dravya point of view, knower is knower only and there is no insentience.

Here the statement is made from aspect of dravya, that the difference of pramatta and apramatta states is due to manifestation in  interaction with other dravyas.   This impurity is immaterial from the aspect of dravya since it is Vyavahara ( practical view), not real, not true , and is formality only. From the aspect of dravya , he is pure, indivisible, real, true and is a reality, hence soul is knower. There is no division hence it is not called Pramatta and Apramatta.

The name knower is given since it knows the objects of knowledge,  because when objects are imaged into the soul, they are experienced as they are, but even then the knower is not corrupted since when the objects   appear in the knowledge, at that moment also the knower is knowing himself and remains the knower only. “The one who is knower is myself only and none else “ – in this manner the self experiences himself in indivisible form. Then the doer of the act of knowing is self and what is known is the karma or the act is also himself. Thus the knowing nature alone is pure – it is subject of real view. All other differences on account of other dravyas is subject of impure dravyarthika naya, which is paryayarthika naya from the aspect of pure dravya, hence is a practical view only. That is how it should be understood.

Here it should also be known that the statements of Jina are in syadvad form ( multifaceted). There purity and impurity both are dharmas(  nature ) of the substances. Hence impure naya ( aspect) should not be taken as totally false. Because that that nature of substance is also within the domain of the substance although it is manifested due to interaction of other dravya – which is the only difference. Here the impure view is called discardable because the subject of impure view is the world and the soul experiences sufferings there. Hence when he detaches himself from other dravyas then the world and sufferings are overcome.  

In this manner to overcome the sufferings the sermon is given from predominantly  pure naya(aspect).

Since impure naya is called untrue, it should not be mistaken that  such a nature of substance is non existent like flowers in the sky. In this manner adopting a singular aspect become the cause for Mithyatva. Hence pure naya should be adopted by taking recourse to syadvad. After realsing the self then even pure naya becomes irrelevant. Whatever is the nature of a thing; it is that – this is aspect of Pramana ( right knowledge) and the result of it is Veetrag ( total detachment) – this way it  should be decided.

Here in the gatha it is said that he is neither pramatta or apramatta , since in the accordance with gunasthana ( ladder of spirituality) , upto sixth gunasthana are called Pramatta and seventh onwards are called Apramatta. Hence all the Gunasthana belong to impure aspect while from pure aspect the soul is knower alone.

Now, the question arises that the three divisions of Darshan- Gyana- Charitra ( belief- knowledge-conduct) are called nature of soul , but due to such statements of divisions it creates impurity in the soul ? – In answer to this the next Gatha is stated-

Gatha 7 : The three states of soul  charitra-darshan- gyana- (conduct -belief-knowledge) are acceptable from Vyavahara ( practical) aspect but in reality the soul is neither knowledge, nor conduct, nor belief either. Soul is just knower and that is how it is called pure.

Commentary: Acharya says that leave apart the impurity on account of bondage in manifestation, the knower soul does not even have the three divisions of belief-knowledge-conduct also. In reality the substance has infinite dharmas ( qualities) hence it is called Dharmi ( owner of the dharmas) and the students are unaware of it. To teach them about the soul being the owner of the infinite qualities, few of the qualities are described by the Acharya with a rider that although the qualities and the owner of qualities by nature are one and the same, even so they are named differently saying that soul has belief, knowledge or conduct. But such distinction is by Vyavahara (formal) only.

In reality if we examine it then we find that one dravya has swallowed infinite paryayas (manifestations) hence those who experience the soul , experience a mixed taste of an indivisible single entity. To such Pandit people soul is neither belief, nor knowledge , nor conduct , but is just knower and that alone is pure.

Explanation : Forget about the impurity in the pure soul on account of bondage of karmas, it does not even have the division of belief-knowledge-conduct also. This is so , because the soul is a singular entity with  infinite qualities but the people understand the qualities only without knowing the owner of the qualities in practice. Hence few extraordinary qualities are used as a basis to describe the thing. Although the thing is indivisible but it is described by naming the division of qualities e.g. the knower has belief, knowledge, conduct . Actually it is like dividing the indivisible hence it a vyavahara (formal). In reality , if we examine it then we find that a single dravya has swallowed infinite paryayas and is indivisible and there is no distinction.

Here someone enquires that even the paryayas belong to the dravya and are not nonexistent hence how can they be called as vyavahara ? Answer – Although that is true but here the aspect of Dravya is primary when sermonized. Because in indivisible aspect , the divisions are ignored and then only the indivisible is visible. Therefore the divisions are ignored in this sermon. Here the objective is that one cannot achieve Nirvikalpa (unperturbed contemplation) state in the aspect of divisions. As long as the Jiva  with ragas (attachments)  is engaged in vikalpas ( perturbed contemplation) , he cannot give up the ragas. Hence divisions are suppressed and the indivisible state is experienced in Nirvikalpa form. Once veetaraga (detached)state is achieved then he remains just knower of the divisions-indivisible  thing and he does not require the support of Nayas ( multi aspect views).

2. Samayasar – Gatha 2-4

Acharya has vowed to describe the Samaya Prabhrat. Hence the curiosity is felt that what is “ Samaya” hence that is described first.

Gatha 2.  O Bhavya ! The jiva stationary within his own darshan gyan and charitra ( belief knowledge and conduct)  is swa-samaya ( within himself) and if he is languishing in the karma pradesha of pudgala then he is para-samaya ( external to himself).

Commentary : The substance Jiva itself is Samaya since this word implies knowing and manifesting at the same time. Jiva cariies out both activities of knowing and manifesting at the same time hence he is called Samaya.

How is that Samaya ?

Ever stationary manifesting within his own nature having  the unity of generation-destruction-permanence  with the characteristics of experience and existence. The property of existence negates the belief of atheists who do not believe in existence of Jiva.

The property of manifesting negates the belief of the Samkhya faith who believe the purusha to be dormant without manifestation.

The property of generation destruction and permanence of the thing negates the belief of Naiyayiks and Vaisheshik who believe the thing to be ever permanent alone , and the Buddha followers who believe the thing to be ever transient.

And how is it ?

Being ever conscious, it is of the nature of ever luminescent   pure knowledge and vision. The consciousness manifests in the form of knowledge and vision. This property negates the belief of Samkhya people who do not believe the consciousness having the quality of knowledge.

And how is it ?

The nature of Dravya is having unity of infinite dharmas ( aspects) within itself. This negates the belief of Buddha followers who believe the thing to be without dharmas.

And how is it ?

Which has the nature of infinite Guna-Paryaya ( quality and modes) manifesting sequentially and non sequentially.The paryayas( modes) manifest sequentially  and the Gunas ( qualities) manifest  non sequentially (together at the same time). With this property the belief of Samkhya and other people is negated who believe the purush to be devoid of qualities.

And how is it ?

Which has the capability of knowing and illuminating the form of self and other dravyas within itself. With this quality, the belief of those who believe that knowledge knows itself and not others  and thus is singular , is negated. Also the belief of those who believe that knowledge knows only others and not itself and thus is singularly manifold , is negated.

And how is it ?

The quality of other five dravyas different than the soul are Avagahan hetutva ( assist in occupancy), gati hetutva ( assist in movement) , sthiti hetutva ( assist in being stationary), vartana hetutva ( assist in changing) and rupipana ( physical ness) which are not existing in the soul which has the unusual quality of consciousness , which makes it different from the other five dravyas namely akash, dharma, adharma, kal and pudgala. This negates the belief of those who believe in the existence of a singular Bramha.

And how is it ?

Although it occupies the same space as occupied by other dravyas, but it does not forgo its own nature and remain eternally  conscious. This describes the rule of the  nature of substance.

And such is the substance Jiva called Samaya.

That Jiva, with the emergence of differentiating knowledge, which generates the capability of knowing all dravyas in the form of keval gyana, by means of total detachment , remaining stationary within  his own knowledge and vision, immersed within himself; then by knowing and manifesting at the same time, he is called Swa Samaya.

And when that Jiva ,with the eternal ignorance  like the roots of banana tree, with the fruition of strong Moha ( attachment), functioning as subordinate to the nature, discarding his own nature of knowing and seeing , establishes oneness with  bhavas(thoughts)  of Moha ( attachment), Raga ( passion) and dwesha ( aversion) on account of nimitta of para dravya; then he occupies the same space as the Karmana pudgala particles, believes himself to be of the same nature as para dravya, manifests  in the form of passions , at that time he is called Para samaya.   

In this manner the Jiva is differentiated into two categories of swa samaya and para samaya.

Explanation : Here Jiva is called a substance which is a conglomeration of letters, which in turn stands for substance defined by the anekant ( multifold) predication of dravya and paryaya. That substance exists of the form of generation-destruction-permanence , consciousness of the form of knowledge and vision, with infinite dharmas, having qualities and their manifestations. This knowledge illuminates the self and the others, is of the form of many and at the same time is one, is different from all other dravyas like Akash etc by its extraordinary property of consciousness and although it shares the same space with all other dravyas , it does not deviate from its nature. Such Jiva is called Samaya.

When that substance named Jiva or Samaya is stationary within its own nature then it is termed “ swa samaya” and when forgoing its nature, it  indulges in attachment, passion and aversion with respect to others then it is termed “ para samaya”. In this manner the duality is observed of the Jiva.

Now Acharya says that this duality of Samaya is not desirable since it is contradictory. This contradiction is described as follows:

Gatha 3 : The samaya which has established unity with its own self is the most beautiful in this universe ; hence any mention of bondage of self with another is degrading.

Commentary : Here the word Samaya denotes all the substances of the universe since the meaning of the word Samaya implies the one which manifests within its own Guna –Paryaya ( qualities and modes). Therefore all the substances of the universe namely Dharma, Adharma, Akash, Kal, Pudgala and  Jivas; they remain within their own individual  self manifesting in their infinite dharmas , even then they do not touch each other.

Although these substances are in close vicinity occupying the same space, but definitely they do not give up their nature at any time, nor do they manifest into the form of others and thus remain in  the form of  indestructible self like a stone carving  permanently.

Although these substances function as Nimitta in the manifestation of each other in a form opposite to its own nature as well as a form in accordance with  its own nature, and thus oblige each other, but definitely they appear glorious only by remaining united  within its own nature.

If they appear glorious by any other means then it cause issue of corruption, pollution etc which is undesirable. Thus after establishing unity of each substance within its own self, any mention of the bondage of the samaya named   Jiva is a cause for contradiction and objection. Why ? Because the occupation of the Jiva within the spatial space of pudgala karma itself is the origin of the bondage, and thus leading to Jiva manifest in para samaya form creating duality of swa samaya and para samaya of the Jiva.

This establishes that the unity of samaya within its own nature alone is beautiful and desirable.

Explanation : Definitely each substance appear beautiful by remaining within its own nature. However the substance named Jiva is observed in bondage from beginingless time on account of nimitta of Pudgala  which causes a contradiction in the form of Jiva and hence it does not appear beautiful. Therefore on contemplation it is clear that unity with its own nature alone is beautiful by which Jiva would appear graceful. 

Now in the next Gatha he says that this unity is very rare to achieve.

Gatha 4 : Everywhere in the universe the story of bondage due to sensual pleasures has been heard, encountered and experienced , therefore easily available; but the unity of the soul within its own self separated from others has never been heard, encountered or experienced, therefore this alone is not easily available.

Commentary : Everywhere in the Loka (universe) occupied by Jivas , the story of indulgence in sensual pleasures is extremely harmful to the soul since it is against the unity of the soul within itself, even then it has been heard several times, encountered several  times as well as experienced.

How is the Jiva Loka ? The universe is like a wheel, and Jiva loka forms the center of it.

And how is it ? The Jiva has undergone transmigration of the five types , namely Dravya, Kshetra, Kaal, Bhav, Bhaav  infinite times.

And how is it ? Under control of  a demon who has conquered the entire universe, like a cow the Jiva carries the weight , harnessed like an oxen, and with  an extreme thirst like a disease which has driven him to extreme pain, like a thirsty deer in the desert he runs in search of water; in the same way he runs around madly to satisfy the desires of the senses.

And how is it ? Preaches each other i.e he preached others about the story of sensual indulgence and others preach him. This way the story is available to all.

Although the unity of the soul within its own self , different from others is always illuminated within self, even so due to the presence of passions , it is obscured , clouded and covered hence he does not know his own soul . Since he has never been in contact with those who know the soul , so he has never heard nor encountered nor has he experienced his own soul  earlier. And how is it ? Although by means of pure differentiating knowledge , this soul can be observed to be different , one with its own self, even so due to the above mentioned reasons, it is extremely difficult to achieve.

Explanation : In this universe, all the worldly people mount the wheel of transmigration and undergo transmigration of five types. They are harnessed by the demon of fruition of Moha karma due to which , under the thirst of sensual pleasures, they strive for sensual satisfaction as the remedy, and preach each other on the ways and means to attain satisfaction. Therefore the story of sensual desires and their satisfaction, has been heard by the Jiva infinite times, encountered as well as experienced, hence easily available.

But this Jiva has never heard of the story of the soul , different from all other dravyas, absorbed within himself in the conscious form, by himself. He has also never come in contact with those who have experienced and known the soul , therefore he has never heard the story of the soul different from others , unified with own self, nor encountered , nor experienced hence it is extremely difficult to achieve.   

1. Samayasar – Gatha 1

Firstly the Sanskrita commentator Shrimad Amritchandacharya  pays obeisance  to the Lord for auspicious beginning :

Shloka  1. I pay my respect to  “ Samaya”, which implies the substance called Jiva, the essence of which is “Samayasar”,  which is devoid of Dravya Karma, Bhava Karma and No karma, which is thus the pure soul.

 How is it ?

 Pure substance which exists. By such adjective, the belief of the Atheists who believe in total non existence of any entity is negated.

 And how is it ?

Whose nature is of the form of consciousness. By such adjective the belief of the Naiyayiks,  who believe that quality is different from its owner, is negated.

And how is it ?

 Knows itself by itself i.e. it illuminates the self by its own experience. By this adjective , the belief of the Mimansaks of the branch of Gemini Bhatt Prabhakars is negated; who believe that knowledge and soul are always indirectly known. Further it also negates the belief of the Naiyayiks who believe that knowledge can be known by another knowledge and not by itself.

 And how is it ?

 It is capable of knowing by itself all  the other Jivas and Ajivas ( Non jivas) , all moving and non moving substances with all their manifestations in terms of space and time, at the same time. With this adjective, the belief of Mimansaks who do not believe in existence of the Omniscient is also negated.

With all these adjectives , the pure soul itself is recognized as the Lord and paid obeisance.

Explanation :

In this shloka  the pure soul only has been paid obeisance for auspicious  beginning of the Shastra. If somebody enquires that why no specific deity has been named to pay obeisance , then the answer is as follows : In reality the general form of the God is devoid of all Karmas, Omniscient , Veetrag (totally detached) pure soul only. Therefore in this Adhyatma Granth ( philosophical scripture) , the word Samayasar  itself incorporates the name of the Lord. Further by taking any specific name , all other believers of different faith would have argument whether it belongs to their faith. All that is avoided by defining the adjectives of Samayasar. Further other faiths take different names of the Gods in which the meaning of the name is not clear and creates ambiguity. On the other hand the Jains are followers of Syadvad ( doctrine of manifold standpoints), to whom the  name Omniscient, veetragi, pure soul itself is most suitable. Now that  God may be called Paramatma or Param Jyoti, Parameswar, Para Bramha, Shiva, Niranjan, Nishkalank, Akshaya, Avyaya,Shuddha, Buddha, Avinashi, Anupam, Achchhedya, Abhedya, Param Purush, Nirabadh, Siddha, Satyatma, Chidanand, Sarvagya, Veetarag, Arhat, Jina, Apta, Bhagawan, Samayasar etc thousands of names, those names are true in some respect. For the followers of one sided view , they have objection to other names but for the followers of Syadvad there is no objection so long as the meaning of the word is understood.

Now pays obeisance to Goddess of Knowledge- Saraswati

Shloka 2. The embodiment of knowledge and speech be ever luminescent which incorporates infinite dharmas.

Hail the statue of knowledge and speech having multiple aspects with ever illumination. This statue observes the elements of the soul  in all their infinite aspects which are different with respect to other Dravyas, their qualities and their modes.   Which is different from the  impure  manifestations of  self on account of presence of other dravyas in some respect and is singular. Such a soul different from other dravyas  of own type or other types, the goddess of knowledge observes it.

Explanation : Here Goddess Saraswati is paid obeisance to. The form of Sarawati here  is different than what is commonly believed which is not correct. Here the correct form is described. Right knowledge alone is the true from of Saraswati. In that too the Keval Gyan is the real knowledge which observes all objects of the universe directly hence that is the true form. Further Srutagyana describes the soul indirectly hence that is also form of Saraswati. Further DravyaSruta ( written/spoken scripture) is also form of Saraswati since that also describes the multi faceted soul  in the form of words. In this manner, the form of multi faceted Saraswati describes all the substances and their elements in the form of words and knowledge. Therefore that Saraswati  is called various names such as Sharada,Bharati,  Vagdevi  etc. This statue of Saraswati reconciles  infinite aspects of a thing with the help of word “ Syat” ( in certain aspect) without any contradiction hence is true. What is normally worshiped and believed as the form of Saraswati by other believers is untrue since that does not describe the substances correctly.

Here someone enquires that the soul is described as having infinite dharmas and which are those infinite dharmas ? In reply it is said that a substance has qualities of astitva(existence), Vastutva (thatness), Prameyatva( Knowability), Pradeshatva( occupying space), chetanatva (sentient ness), achetanatva (insentient ness) , Moortatva ( physical ness), Amoortatva ( Non Physical ness) etc , and the manifestation of these qualities at  every moment in past, present and future is Paryaya which are infinite. Further a substance has dharmas of Ekatva ( oneness ) , Anekatva ( Many ness), Nityatva ( permanence), Anityatva ( Impermanence) , Bhedatva ( Differentiability), Abhedatva ( Non Differentiability), Shuddhatva ( Purity), Ashuddhatva( Impurity), etc which are generally describable. Also there are specific infinite dharmas which are not describable but are subject of experience. Since soul is also a substance , it has infinite dharmas.

Out of the infinite dharmas of the soul there is chetanatva ( sentience) which is extra ordinary dharma of the soul which is not present in all other dravyas which are insentient. However Jiva dravya of the same type are infinite. In them also although all are sentient, but the consciousness is different for each of them because each dravya has different space and none of them join with another. That consciousness is ever present in all its infinite dharmas hence it is called prime element  of the soul. This is what is seen by this form of Saraswati and shown to others thus benefitting the worldly people. Hence that Saraswati is hailed and wished to be ever  bright by these words.

Now the commentator vows and declares the objective of writing this commentary on the scripture.

Shloka 3.  Shrimad Amritchandacharya wishes that by writing this commentary on Samayasar his manifestation of the soul which had been corrupted by Moha  be further purified in the form of experience of the pure self.

How is the manifestation currently ? Due to the fruition of Moha karmas which has resulted in the manifestation of ragas, it is consistently corrupted. However from the aspect of Dravya , I am pure consciousness alone.

Explanation : Acharya says that although from the view point of shuddha Dravyarthika Naya , he is of the nature of embodiment of  pure consciousness alone, but due to the Nimitta of the fruition of Moha karma his manifestation is corrupted and is blemished with Ragas. Therefore by indulging in the commentary of this Samayasar scripture which  deals with pure soul only, he desires that his manifestation purifies devoid of the ragas and he attains his own pure self. He has no other desires of fame, profit, glory etc. In this manner Acharya has prayed for the benefit of indulging in commentary of this scripture to accrue.

Now the original author of the scripture Shri Kunda Kundacharya vows for the auspicious   beginning of the scripture.

Gatha  1.  Bowing to all the siddhas who have attained a state of existence, permanent, unchangeable, and incomparable, I will speak of this Samayasar which has been told  by the Srutkevalis.

Commentary : Acharya Kunda Kunda makes an auspicious beginning of the Shastra by worshipping the Siddhas. First of all, he establishes the Siddha Bhagwan in the souls of self and others by means of Dravya (physical) Pooja and Bhava  Pooja and then starts with the narration of the Samaya Pahud Shastra in the dravya (words) and Bhava ( meaning ) form.

How is the Siddha Bhagwan ? He is an image of the ultimate form desired by our soul i.e. the Siddha state. By contemplating of his form and realizing it to be same as their own form , the worldly eligible Jivas become like Him. He who has attained the fifth Gati (state) i.e. Moksha different from the four worldly Gatis.

How is this Fifth Gati ? It is generated out of recourse to the permanent  nature of self. This permanent form is different from all the other four Gati which are destructible since they are dependent upon other factors.

And how is it ( fifth Gati) ? With the prevention of transmigration in the world  from beginingless time as a consequence of indulging in other Bhavas, a truly un changeable form has been attained. This Unchangeable  property negates the transmigration in four Gati due to the Nimitta of others.

And how is it ? It is such a magnificent form that it cannot be compared to any other state attainable within the world hence is incomparable.  Thus this adjective negates the commonality of the four Gati  in some aspects with respect to the fifth Gati.

And how is it ? That which denotes liberation which is different from the other three worldly goals of Dharna, Artha ( Money), Kama ( passions). Such fifth gati has been attained by Siddha Bhagwan.

And how is this Samaya Prabhrat ? This Samaya Prabhrat Shastra has been illuminated with the timeless Sruta or the glorious words which were dictated by  the Sruta Kevali Ganadhar who had experienced themselves after listening to the divine speech of Omniscient Kevali Bhagwan and therefore are trustworthy. It is not generated out of the imagination of other faith believers who are worldly people and hence those shastras are false. The word “ Samaya” denotes all the substances of the universe as well as Jiva. This Samaya forms  part of the divine speech of Arihant Bhagwan which is called Param Agam ( the Glorious Scriptures). I shall now describe this Samaya Prabhrat for the destruction of beginingless  Moha and Agyan ( ignorance) of self and others.

Explanation : Here Acharya has declared using the word “Vakshayami” which has been interpreted by commentator as “describing”. This  implies that out of the 14 Poorvas of Dwadashang, Gyanapravad Poorva is sixth which has 12 Vastu Adhikar , each of Vastu Adhikar has 20 Prabhrat Adhikar.Out of these the 10^th Vastu Adhikar contains Samaya Prabhrat which is being described here by Acharya Kunda Kunda.

Sutras are of ten types and one of them is called “ Paribhasha” ( Definition). The one which describes the proper meaning of the Adhikar is called “ Paribhasha” ( Definition). It implies that the Original Sutras of the Samaya Prabhrat were known to the previous great Acharyas and their meaning was known to Shrimad Kundakundacharya belonging to the same chain. Therefore he has described the “ Paribhasha Sutra” ( Definition)  of the Samaya Prabhhrat which convey the meaning of the Prabhrat only.

For the purpose of auspicious beginning, Acharya has bowed to the Siddhas and used the adjective “Sarva” because Siddhas are infinite. This negates the followers of other faith who believe that pure soul is one only. For the worldly people the pure soul is the goal and the totally pure soul is Siddha, hence he is worthy of being saluted to. Here no specific deity is  named which has been justified and explained by the commentator.

            The word “ Sruta Kevali “ contains “ Sruta” which implies the timeless scripture, and Kevali stands for the Sruta Kevali who knows the omniscient and the timeless scripture. By implying the generation of Samaya Prabhrat from Sruta Kevali he has conveyed the authenticity of the Shastra and negates the supposition that he has imagined it. Worldly people belonging to other faiths describe the nature of substance out of their own imagination whichever unreal way and argue on the matter; here they are described as false.

            The “ Abhidheya “( description),” Sambandh” ( relationship) and “Prayojan” (objective)  of this Shastra are clear. The Abhidheya is description of the pure soul, Sambandh are the words describing this Shastra which in turn describe the soul and the Prayojan is the objective of attaining pure form of soul.

This is the objective or meaning of the first sutra.

Here in the first Gatha , Acharya has vowed to describe the Samaya Prabhrat. Hence the curiosity is felt that what is “ Samaya” hence that is described first. 

SAMAYASAR : SERMON OF THE GODS

PREFACE

It has been little more than a year since I started writing this Blog. The response of the readers has been heartening. In fact I was surprised to see a fairly decent number of readers stumbled upon the blog even though I had made no efforts to publicize it. For myself it has been a great experience since it provided me a means to channelize my thoughts on the subject of Jainism.

The articles on 14 Marganas gave me the inspiration now to attempt a series on Samayasar. In fact no other scripture provides better opportunity to engage in  introspection than Samayasar hence I am tempted to attempt a translation of the Samayasar.  I hope the readers may also find it useful. To me it would be a great engagement.

The translation  of Samayasar in English is available written by Late Prof Chakravarthy and Late shri J L Jaini but it covers only the gathas of KundaKundacharya. It also includes a summary of Atma Khyati  teeka of Amrit Chandracharya who had written 246 Kalash shlokas as well as prose commentary. This original commentary and the kalash shlokas are really worth pursuing for all serious readers of Samayasar. Further Pandit Jayachand Chhabra wrote a magnificent explanation to the gathas making it much simpler to understand. Hence I am planning to include them  also in this series.

Samayasar is a one of the rare books which has specifically dealt with soul as the subject and described in detail the qualities and characteristics of it in very lucid manner. It is unfortunate that it did not get the due recognition in the manner accorded to Gita and  many people including Jains were unfamiliar with it. However in 20^th Century it was Shri Kanji Swamy who brought it to the notice of all and even Jains were taking a relook at Samayasar. Whether they were followers or detractors, all uniformly restudied it. Although no record books mention it , but it must be a record of some sort that Shri Kanji Swami gave continuous commentary on Samayasar  a total of 19 times spread over a period of 40-45 years in Sonegarh. These commentaries have helped people to understand and absorb Samayasar. It would not be wrong to say that his lectures assisted them to change the perspective in which Samayasar was being studied earlier. Those who have heard CDs of his lectures  cannot fail to notice the spiritual  involvement of Shri Kanji Swamy and the magnificence of atmosphere it created. One could almost visualize how it would have been in Samosharan of a Tirthankara.

Unfortunately I never got a chance to see him because  I belonged to a different generation and by the time I wished to see him, he was no more. But I would like to give him complete credit for whatever little my understanding of Samayasara  and whatever mistakes are there , are solely mine in understanding him.

About Samayasar :  Acharya Kunda Kunda was born around 49 BC. He became Acharya at a very young age. As per  legend he visited Videha Kshetra for a period of 8 days wherein he attended the Samosharan of Bhagawan Simandhar  which is currently in progress. After returning from there he wrote these Agam scriptures of Samayasara, Pravachansar, Niyamsar etc. All these scriptures are overflowing with spirituality unlike any others. That’s why in Jain prayers his name is accorded third place behind Tirthankara and  his principle disciple Gautam. Amritchandacharya in 10^th century wrote commentary AtmaKhyati on Samayasar which itself is a great composition. He literally brought out the meaning of Kundakundacharya in great detail and at the same time enhanced the spirituality of this scripture. About 200 years later Acharya Jayasen wrote another commentary Tatparya Vritti on Samayasar which is also quite important as it adds further to the insight of the soul provided by Amritchandacharya. In 18^th century Pandit Jayachand Chhabra of Jaipur translated these scriptures into Dhundhari language as well as wrote explanation on these which is very illuminating. Subsequently these have been translated in Hindi and together they from a complete Paramagam on Samayasar. I have used the translations of Pandit Jayachand Chhabra for this exercise.

It is apt to call it " Sermon of the Gods" because in his very first Gatha Kundakundacharya says that I shall tell the Samaya Prabhrat as described by the SrutaKevalis. It is not just one person. All Tirthankaras and Kevalis who became Siddhas told the same thing about soul without contradiction. Hence truly Samayasar is the sermon of the Gods.

We start with Samayasar with the next blog. Firstly it would comprise of the translation of Gatha sutra followed by Commentary of Amritchandracharya  which will be followed by explanation of Pandit Jayachand Chhabra. Shlokas  added in the form of Kalash by Amritchandracharya  are incorporated  wherever applicable along with its translation.