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 10th 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.
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