8. Samayasar Gatha 15-18

The same is stated as the next Gatha :

Gatha 15 : The person who sees the soul as untouched/bondage- free, unique, indifferent, permanent and interaction free- conjoined with these five adjectives, he views the entire Jina Shasana. How is that Jina Shasana ? Which comprises of external dravya sruta in the form of spoken words  and internal Bhava sruta in the form of knowledge , both of them together form the Jina Shasana.

Commentary : The experience of the soul in the five forms of untouched/unbonded, unique, permanent, indifferent and interaction free bhavas is definitely the experience of entire Jina Shasana because sruta gyana is soul itself hence it proves that experience of the soul itself is  the experience of the knowledge.

However it is important to note that the knowledge is really experienced when experienced with the exposition of samanya gyana (knowledge without differentiation) and with the suppression of Vishesha gyana ( knowledge with differentiation) of the form of subjects of knowledge. However those who are ignorant and those who are interested/involved  in objects of knowledge  alone; they do not experience the taste of knowledge. The same is elaborated by means of an example-

Imagine a large serving of food comprising of several vegetables. An ignorant person enjoys the tastes of various vegetables without realizing that it is the common salt which is inherent in all the vegetables which is providing them the taste. He is engrossed in tasting the different vegetables and does not experience the common factor present. If we examine it carefully then we find that it is really the taste of common salt which is being experienced in all the special preparations being experienced.

In the same manner, the objects of knowledge are several and are mixed. The ignorant is engrossed in knowing them differently and he does not realize the common factor knowingness  inherent within all of them. If we examine it carefully then we find that the people with right knowledge are not engrossed in the objects of knowledge separately  , but they experience the common knowingness itself amongst all of them.

Further, just as a crystal of salt when considered without in conjunction with other dravyas,  is  experienced as salt only due to its nature, in the same manner, the soul also, when experienced without interaction of other dravyas, it is experienced as knowingness alone due to its being of  nature of knowledge from all sides.

Explanation : Here experience of the soul has been declared to be same as the experience of knowledge. The ignorant people are engrossed in objects of knowledge i.e. subjects of sensory knowledge alone , due to which they taste the knowledge in the form of several objects of knowledge , and do not taste the knowledge as different from those objects. However those who have the right knowledge, they are not engrossed in objects of knowledge, they experience the knowledge as different from those objects in a singular knowledge form

Just as crystal of salt tastes of salt alone different from other vegetables, the right knowledge person experiences the knowledge as different from all other objects of knowledge. Therefore knowledge alone is soul and soul itself is knowledge. In this manner on observing it is said that, without differentiation of qualities and its owner, different from all other  dravyas, immersed within all its paryayas singularly unchangingly,  experience of the self alone is experience of the knowledge. This experience itself is the experience of the Jina shasana in the form of bhava sruta gyana. From shuddha naya point of view there is no difference between the two.

The same is expressed in kalash form as follows:

Shloka 14: Acharya wishes that we should attain that great glorified bright form which is always manifested in the form of consciousness. Just as a crystal of salt always manifests in the form of saltiness, in the same manner the great glorified form manifests in the form of knowledge. How is that brightness ? – indivisible i.e. it does not divide into different forms of objects of knowledge. And how is it ? –Unperturbed, in which there is no perturbation on account of nimitta of karmas causing generation of passionate bhavas. And how is it ? – Indestructible. Internally which is experienced as illuminated due to consciousness   and externally which is illuminated and known  by the acts of speech and body. Which is natural  and simple. No one has created it. Whose brightness is ever constantly illuminated.

Explanation: Here Acharya preys that the flame of singular knowledge form be ever available to us.

Now the next gatha is introduced by the kalash:

Shloka 15: Those desirous of attaining   permanent soul of the nature of knowledge as described above practice in two ways as the practitioner and his goal. Only the soul is the objective hence O disciples ! Practice that only.

Explanation : Although the soul of the nature of knowledge is one only, its final complete form is the goal and the incomplete form is the state of practitioner. With these two differentiations , the one final form is the object of practice.

Now in the next gatha the form of practitioner of belief-knowledge-conduct is described:

Gatha 16: It is desirable that the saint person practices the belief-knowledge-conduct continuously. Although these are three but from Nishchaya Naya point of view they are one soul only. 

Commentary : From Nishchaya naya point of view the goal and the means are one and the same i.e. the soul needs to  practice being within himself  continuously. The same is described in Vyavahara naya form as that the saints should practice belief-knowledge-conduct continuously. In reality if we see then all the three are one and the same and there is no difference since these are manifestations of the soul only.

Just as the belief-knowledge-conduct of a person named Devadatta do not trespass  beyond his nature while manifesting, and thus they are Devadatta only not another thing. In the same manner the belief-knowledge-conduct of the soul do not exceed beyond the nature of the soul and are therefore soul only not another thing. Hence it is established that only one soul needs to be practiced  and that soul illuminates on its own.

Explanation: Belief-knowledge-conduct are the paryayas of soul only and not another thing. Hence from Nishchaya point of view the saint should practice the soul only and in practice the others should be preached the same.

The same is described in next kalash :

Shloka 16 : If the soul is observed from the point of view of Praman , then the soul is seen to be many states as well as single state at the same time. Because the soul is in three forms of belief-knowledge-conduct and at the same time it is one with itself.

Explanation: From praman point of view the  eternal substance  is observed as Dravya –Prayaya form together, hence soul is also observed as one and many forms together.

Now the Nayas are described:

Shloka 17 : If seen from Vyavahara naya point of view then the soul has three natures hence is many formed because the soul manifests in the form of belief-knowledge-conduct.

Explanation : The soul is one from Shuddha Dravyarthik naya point of view. When this naya is rendered primary then the Paryayarthik naya is ignored. Therefore saying that one is  manifesting in the form of three is Vyavahara and is untrue also . In this manner from Vyavahara naya point of view the soul is described as many due to manifestation of belief-knowledge-conduct.

Now realistic view is described:

Shloka 18 : If observed from shuddha Nishchaya naya point of view then soul is of singular form of flame of knowledge , because from shuddha dravyarthik naya point of view , his  nature is to reject the vibhava bhavas generated due to nimitta of other dravya and due to nature of other dravyas. Hence he is purely one only.

Explanation: If we discard the differentiating view and observe from undifferentiated view then soul is singular and that is one form only.

Thus soul has been declared as one –many from the points of view of praman- naya aspects. Hence discarding these worries one should practice the goal , whichever way possible.

Shloka 19: The soul is of the form of many by differentiation and is of the form of one by undifferentiated view- do not worry about them. The soul as the goal can be realized only by the belief-knowledge-conduct , these three bhavas and nothing else – this is the rule.

Explanation: The pure nature of the soul is the goal to be realized by means of pure dravyarthik naya. This is performed using Paryayarthik naya form Vyavahara naya . Hence it is asked that what is the purpose of statement of differentiated-undifferentiated forms. Whichever way the goal is attained , same  route should be adopted.  The people oriented towards Vyavahra understand paryaya only hence belief-knowledge-conduct form manifestation alone is soul, thus differentiated form is given prominence to realize the undifferentiated   form.

Same objective is stated by means of example in  following two gathas:

Gatha 17 : Just as a person desirous of money identified the king , follows him, and then serves him very well with lot of care in conduct.

Gatha 18 : In the same way person desirous of Moksha should know the king in the form of Jiva, believe in him , and then conduct accordingly i.e. experience him by immersing in the same. 

Commentary : Definitely a person desirous of money firstly identifies the king with care and then  follows him thinking that by serving this king definitely he will earn money and therefore conducts /serves accordingly. He fulfills his wishes and pleases him. In the same way the person desirous of Moksha should first know the soul. Then he should have faith that certainly this is the soul and by serving it I shall get rid of the karmas. Therefore he conducts accordingly i.e. experiences and immerses within the soul. For attaining the goal of karma free , pure , undifferentiated soul this is the only method; there is no other way.

At the time of experiencing the soul, there is a mix of various paryaya form differentiating bhavas, even then with intelligence and differentiating knowledge , he realizes and believes that this experiencing self is me. Thus with the knowledge of the soul, he realizes that  the soul is such only. At the   same time with the differentiating knowledge of the other bhavas, he is able to confidently realize his soul by conducting accordingly.  In this manner the goal of the soul is attained. “ This is the only way- there is no other” –It is so emphasized.

On the other hand this bhagwan atma ( soul of the form of god) which is on the nature of experience , is always accessible to all the jivas young and the elderly in the form of experience, even so due to eternal bondage of karmas, due to belief of oneness with  the other dravyas, i.e. without knowledge of reality, the ignorant jiva  does not realize  that  “ the one who experiences is self”. Without the knowledge of the self , the belief of the unknown is  like horns of a donkey , which means there is no belief at all. At the same time due to the lack of differentiating knowledge with respect to other bhavas, and further lack of experiencing the carefree soul, lack of conduct of the soul, he is not able to attain the goal of the soul. In this manner the goal of the soul cannot be realized. Which means that it cannot be done any other way- this is so emphasized.

Explanation : The goal of soul can be attained with belief-knowledge-conduct only and no other means. Hence firstly he knows the soul “as the one knowing , which is being experienced is myself”. Then he develops belief in it because without knowing he cannot have faith. In this manner by differentiating with all other bhavas and becoming stationary within the self is the means to attain the goal. Because if he does not know then he cannot have faith , then where can he concentrate upon ? Therefore there is no other way- this is emphasized.

Same is stated as kalash :

Shloka 20 : Acharya says that we continuously experience the light of the soul. How is it ? – Which is characterized by infinite indestructible consciousness. Why do we experience ? Because without this experience there is no other means to attain the goal of the soul. – this is the rule. How is this light of soul? In some aspect even after adopting three forms, which has not given up its nature of singularity. And how is it ? It manifests in pure form.

Explanation: Acharya says that in certain aspect from the point of view of paryaya, it has three forms, even then from the point of view of pure dravya , it has not discarded its singular form, such is the infinite conscious form pure light of the soul which we continuously experience. What it implies is that the people with right belief should experience in the same way as he does.  

Commentary : Now someone argues that the knowledge has singleness with the soul and they are not different, hence soul has been experiencing knowledge always, then why are we being taught to experience knowledge ? Acharya replies that it is not so. Although soul has singleness with knowledge, even so the soul does not experience knowledge even for a moment. Because knowledge is generated only by Swayambuddhatva (by self) or bodhitbuddhatva ( by teaching of someone else). Therefore either he should realize by himself on kala-labdhi (on opportune moment) or by preaching of someone else. Just as a sleeping person wakes up by himself or  when someone wakes him up.

Here the disciple enquires again- If it is so then before the awakening of the knowledge can the soul be called ignorant, because till then he has been ignorant only ? Acharya replies – It is true. Till then he is ignorant only.

7. Samayasar Gatha 14

Now that shuddha naya is presented in the next gatha :  

Gatha 14 : The naya which views the soul as untouched-unshackled, unique i.e. undivided, permanent i.e. without changes, indifferent i.e. without differences and non joined i.e. without any interaction with another – in such five forms , that O disciple! Know thee as shuddha naya .

Commentary : In reality experiencing the soul as untouched-unshackled, unique, permanent, indifferent and non joined only is shuddha naya. Therefore such an experience is soul alone. In such a manner soul only is illuminated. Whether you call is shuddha naya, or experiencing the soul or the soul , it all implies the same and nothing else.

Now the disciple enquires how does one experience the soul having these  five types of bhava forms. In reply it is told that these five bhavas are unreal and untrue therefore shuddha naya alone is the experience of the soul The same is explained with example. 

Just as on  considering the leaf of lotus flower immersed in water, the leaf  touching the water is real and true. However if we examine the nature of lotus flower leaf then we find that water has not touched the leaf at all hence it is untrue and unreal. In the same manner if we consider the bonded and touched state of the soul with respect to pudgala karmas from beginingless time then we find that bondage/contact is true and real. However if we consider the untouched nature of soul with respect to pudgala then this bondage/contact is untrue and unreal.

Just as a pot of mud, its cover, its pieces etc are all various manifestations – paryayas of the mud and considering in that aspect all are various different forms of mud  hence true and real. However if we consider the unique nature of mud alone then the various paryaya forms are unreal and untrue. In the same manner if we consider the soul undergoing transmigration in hell or heaven then the various forms of paryaya are true and real. However if we consider the single conscious soul nature then the differences of the paryayas are not existent and the differences are unreal and untrue.

Just as on considering the variations  in the levels of sea the uncertainty is true and real , even then on considering the  permanent calm nature of the sea, the variations are unreal and false. In the same way on experiencing the variations in different paryayas of high and low nature, the indefiniteness is true and real , even so on considering the permanent , tranquil, stable nature of soul, the variations / impermanence is unreal and untrue.

Just as considering the various qualities of Gold,  such as smoothness, weight, yellowness etc. ,  the qualities are real and true. However on considering the nature of gold , all the qualities are absorbed within hence the qualities are unreal and untrue. In the same way on considering the different qualities like knowledge, belief etc. of the soul , the differences are true and real. However on considering the conscious nature of soul, all the qualities are absorbed within and the qualities are unreal and untrue.

Just as on considering the hot state of the water on account of nimitta of fire, the heated state of water is real and true. However on considering the inherent cool nature of water, the interaction with fire resulting in hot state is unreal and untrue. In the same manner the interaction of soul with the nimitta of moha  karmas resulting in moha ( delusion) is real and true. Even so, on considering the pure conscious nature of soul , the interaction with moha is unreal and untrue.

Explanation : Soul is seen differently in five different forms. Firstly it is seen to be in conjunction with karma pudgala on account of bondage with karma pudgala from beginingless time. Secondly soul appears to take different  forms of human, naraki etc in the paryayas on account of nimitta of karmas. Thirdly soul manifests in various high or low states of the  levels of its qualities hence it does not appear to be of one fixed form. Fourthly on account of its various qualities like knowledge, belief etc it is seen to have specifics. Lastly due to the nimitta of karmas, the soul is manifested in the form of moha, raga ( attachment) and dwesha ( aversion) etc hence is seen to be happy or unhappy. All these are subjects of impure dravyarthik vyavahara naya. If observed from their perspective then all the above are true and real.

But the solitary nature of soul cannot be realized by this naya and without knowing the solitary nature, one cannot know the real soul. The extraordinary knowing natured soul is realized by means of shuddha Dravyarthik naya which is opponent of ashuddha dravyarthik naya, which views soul as different from all other dravyas, inherent in all the paryayas, devoid of high and low, indifferent to qualities, without interaction of naimittik bhavas and therefore from shuddha naya point of view the variations due to five types of bhavas are unreal and untrue.

It should be understood that the nature of thing is multifaceted , and that can be realized through Syadvad only. Soul also has infinite dharmas ( characteristics), out of which several dharmas are natural and there are many which occur on interaction with pudgala. The dharmas which occur on account of interaction with karmas, are responsible for the manifestation of soul in worldly state and the soul enjoys happiness or unhappiness as a result. The jiva has paryaya buddhi ( oriented towards the gains of paryaya) from beginingless time due to his own ignorance. He does not have the knowledge of the soul which is eternal. Hence , for his benefit only, the omniscient has described the Shuddha Dravyarthik naya in Agam ( scripture) which says that soul is extraordinary naturally conscious permanent indivisible indestructible entity. By knowing this only, his bias towards paryaya buddhi  diminishes.

By knowing and experiencing  his own soul to be different from other dravyas , their bhavas and his own  vibhavas ( corrupted bhava) in the soul on account their  nimitta, the soul does not manifest in the form of corrupted bhavas and then karmas are not bonded and he gets liberated from the world. Therefore the Vyavahar naya of the type of Paryayarthik nature is ignored and called unreal and untrue and shuddha Dravayarthik naya is called true to direct the disciple on the right path. However it may be noted that once the thing is realized then even the other naya is discarded.

It should not be misunderstood that just because shuddha naya is called true the ashuddha naya is totally false because if such is the belief then it would be similar to the principle of Vedant faith who believe the world to be totally nonexistent. This becomes a cause for Mithyatva (delusion) since it is one sided view. Hence accepting shuddha naya alone is also is cause for Mithyatva ; therefore all nayas should be accepted by applying the policy of certain aspect. Thus with a balanced view the right believer is the Samyak Drishti.

In this manner, by applying  the principle of Syadvad one should understand the scripture and not accept just one sided view by listening to primary-secondary depiction. The commentator has also described this Gatha also in this manner. The soul is seen to be bonded/touched etc. from the aspect of Vyavahara naya and it is true from that aspect. However from the aspect of shuddha naya the bondage etc. are untrue. In this way he has described the Syadvad principle.

It should be further understood that these nayas are divisions of sruta gyana-praman. Sruta gyana explains the substance  indirectly hence these nayas also help to learn  it indirectly. Soul devoid of the five bhavas of the type of touched/bonded etc. , is a subject of shuddha Dravyarthik naya i.e. consciousness alone. Although its visualization is indirect only, even then its expression is in the form of Mati-Sruta gyana affected by karmas. That knowledge is experienced directly  also in certain aspect hence it is called direct also.

Although the total knowledge is called Keval Gyana, it is inaccessible to the house holder . Even then shuddha naya helps visualize the keval gyana indirectly. Unless one knows shuddha naya , one cannot understand / believe the total nature the soul. Therefore the Guru has taught the shuddha naya to inform that one should  believe the soul to be of the nature of pure knowledge block which is devoid of the five bhavas of touched/bonded etc. and not to be diverted towards paryayas. That is the lesson.

Here someone enquires that the soul is not visible directly hence believing in something without seeing is false belief. The reply is that only accepting visible things to be true is the principle of atheists. In the faith of Jina the praman (knowledge) is direct as well as  indirect. Out of these  the Agam praman ( knowledge through scripture) is indirect and its division is shuddha naya. Hence from the aspect of  shuddha naya one should visualize and believe  the pure soul and not accept vyavahara  naya alone (of believing in visible entities alone).

Now he recites the kalash below to describe the shuddha naya :

Shloka 11 : The commentator  says , “O people of the world! Experience the true nature of the soul in which all the bhavas of touched/bonded etc. truly float above the nature of the soul and do not get placement inside. This is so because the dravya nature is permanent singular while all these bhavas are temporary , many and paryaya form which do not enter the nature of dravya and keep floating outside.”

How is this Pure nature ? Always illuminant in all the states of soul.

How to experience it ? By discarding Moha , experience with that knowledge because  if knowledge is based on delusion caused by fruition of Moha karma then experience is not real.

Explanation : The message is that one should experience the soul which is subject of shuddha naya.

Now he says that by such experience the soul is  illuminated directly.

Shloka 12 : If some knowledgeable samyakdrishti disassociates himself from the bondage of past, present and future karmas, and further separates with his own efforts the delusive ignorance produced due to fruition of karmas , and practices within his own self , then he will find that the soul is existent, experience-able, immobile, permanent, indestructible, devoid of impurities of karmas, worthy of worshiping , present like a god.

Explanation : If we see from the point of view of shuddha naya then we find that soul is like a god with pure consciousness, indestructible and ever present within the self. The extrovert human being  oriented towards paryayas always searches for the soul outside himself  - this is the greatest ignorance.

Now for introducing the next Gatha he tells in a kalash that the experience of soul from the point of view of shuddha naya alone is the experience of the knowledge.

Shloka 13: One should realize that the experience of the soul from the point of view of shuddha naya as previously stated is the experience of the knowledge itself. Knowing thus, and establishing soul within the soul in a stationary manner, one should observe the soul as a block of knowledge  everywhere.

Explanation : Previously the emphasis was laid on right belief , now statement is made giving predominance to knowledge that experience of the soul from point of view of shuddha naya itself is right knowledge.

6. Samayasar Gatha 13

Now the same thing is told in Gatha form :

Gatha 13 : Realizing from a realistic point of view the nature of nine tatvas(elements), namely  Jiva-Ajiva (soul-non soul), Punya- pap(virtue-vice), Asrava- Samvar(inflow of karmas-stoppage of karmas) , Nirjara(shedding of karmas), Bandh- Moksha(bondage-liberation) alone is samyaktva(right belief) .

Commentary : A rule has been described that realizing the nature of Jiva etc nine tatvas from realistic point of view itself is Samyak Darshan. Normally the nine tatvas of the form of  Jiva, Ajiva, punya, pap, asrava, samvar, nirjara, bandh and moksha are described by unrealistic view of Vyavahara Naya for practicing the vyavahara dharma. However unifying them by means of realistic view of shuddha naya which establishes the integrated soul results in experiencing the Atma Khyati (magnificent soul).Therefore the rule is that by knowing the nine tatvas by means of shuddha naya leads to experiencing of the soul.

There corruptible and corrupter both are punya and in the same way corruptible-corrupter both are pap. The one manifesting as Asrava and the one causing Asrava , both are Asrava.The one manifesting as Samvar and the one causing Samvar , both are Samvar. The one manifesting as Niirjara and the one causing Nirjara, both are Nirjara. The one being bonded and the one causing bondage , both are bandh. The one being liberated and the one causing Moksha , both are Moksha. This is so because by itself, on its own the punya, pap, asrava, samvar, nirjara, bandh and moksha cannot be realized and both are of the form of Jiva and Ajiva. These constitute the nine tatvas.

If we view them externally then  Jiva and Pudgala are  eternally manifesting into a single bonded form, therefore the nine tatvas are real and true.  However if we view it from the point of view of nature of jiva, then we find that all the nine tatvas are unreal and untrue because they are absent in the singular form of Jiva. Therefore from the realistic point of view the nine tatvas reveal  the singular jiva only.

In the same way if we view them internally then Jiva is of the nature of knowing and the cause for corruption in Jiva is Ajiva. There the seven tatvas of characteristics of Bhava (manifestation) punya, pap, asrava, samvar, nirjara, bandh, moksha are only impure form of jiva while seven tatvas of characteristics of dravya (substance) punya, pap, asrava, samvar, nirjara, bandh, moksha are impurities of ajiva which are cause for corruption of jiva. In this manner if we ignore the true nature of Jiva and observe the dravya-paryaya manifestation in inhomogeneous form due to self and others ,  then these nine tatvas are real , but if we examine only the pure nature of jiva which is ever incorruptible, then the nine tatvas are unreal and untrue. Therefore from realistic point of view , in the nine tatvas only the singular jiva alone is illuminated.

In this manner the jiva tatva , illuminated with its own oneness , is experienced by means of shuddha naya. This experience alone is Atma Khyati, brilliance of the soul and that alone is Samyak darshan. Thus the entire statement is correct and non contradictory.

Explanation : If we observe from the point of view of Shuddha naya then in the nine tatvas, only jiva is illuminated of the form of glorious consciousness. Without it the nine tatvas, if viewed separately, are nothing.  So long as one does not recognize the nature of Jiva tatva and observe the nine tatvas individually  then he is Vyavahar drishti ( of the belief of vyavahar only). If we observe from the point of view of manifestation of Jiva-Pudgala in bondage form , then these nine tatvas appear true individually. However  if we examine from the point of view of shuddha naya the Jiva – pudgala separately with respect to their own nature, then the punya-pap etc seven tatvas do not appear as existent. They were the product of Nimitta-Naimittik (determining cause – effect) bhava ;therefore with the removal of nimitta-naimittik bhava, jiva and pudgala are separated, and these tatvas do not exist.

The substance is dravya , and the manifestation of dravya is by itself while naimittik bhavas are discarded. Therefore by taking recourse to shuddha naya jiva attains samyak darshan. So long as he observes the nine tatvas individually and does not know the soul, he is oriented towards paryaya (manifestations)only.  

Now it is described further by the following kalash :

Kalash 8 : Just as pure gold is extracted and revealed by various cycles of heating the impure gold , in the same manner shuddha naya is used to reveal the pure atma jyoti hidden among the nine tatvas eternally. Hence O Bhavya Jivas ! Experience this Atma jyoti as different from other dravyas and with them as nimitta( causal agent) naimittik bhavas( the effected bhavas). This Atma jyoti ( eternal flame of the soul) is illuminated at every step of the jiva i.e. in every paryaya in the form of consciousness.

Explanation : This soul appeared in different form at various stages, which has been shown to be only consciousness alone by shuddha naya. Now one should experience that alone in unified form and should not have one sided view of the paryayas. This is so sermonized  by the gurus. 

Commentary : ( Now the commentator Acharya adds further) Just as out of nine tatvas , only knowing the jiva alone was declared as worthwhile. In the same manner the means of knowing the unified illuminated  soul by use of Praman- naya – nikshepa ( knowledge- aspect- assertion) also are really not worthwhile. In them also only soul is real because these praman-naya –nikshepa also are of various forms of words and subjects. First of all praman is of two types – Pratyaksha ( direct) and paroksha (indirect). The one generated due to causal agency of senses is called Upatta and the one which is generated without causal agency of senses and with the causal agency of mind is called Anupatta. In this manner the knowledge generated with the causal agency of senses and mind i.e. two external means is indirect. The knowledge which is generated by the soul on its own is called direct. The praman gyana is therefore of five types mati , sruta, avadhi, manah paryaya and keval. Out of these the mati and sruta gyana are paroksha. The avadhi and manah paryaya are partially pratyaksha while keval gyana is totally direct. Both pratyaksha and paroksha are called praman gyana. When we consider the differences of the knower, known and the knowledge then the these three are real and truth but when we consider the  nature of soul then the differences disappear and the differences are unreal and false.

Nayas are of two types – Dravyarthik and Paryayaarthik. The substance is of the nature of dravya and paryaya. The one which highlights the dravya is dravyarthik naya and the one which highlights the parayaya is paryayarthik naya.  Both these nayas are real and true while experiencing the differences of dravya and paryaya. However without touching the dravya and paryaya , experiencing the pure conscious nature of the soul , these nayas are  unreal and false.

Nikshepa is of four types- Naam ( name), sthapana( installation), dravya ( substance), bhava ( mode). Even without having a particular quality, asserting a jiva to have that name is called Naam nikshepa. Installing a substance in another substance and calling by that name is called sthapana. Calling the past or the future manifestation of the thing (without including its present state) into the present is called Dravya Nikshepa. Calling the present paryaya alone as the thing is bhava nikshepa. All these four nikshepa are real and true while considering their different characteristics. However while considering the conscious jiva alone devoid of these characteristics, all the four are unreal and false. In this manner out of praman-naya –nikshepa only jiva alone is illuminated as real.

Explanation :  Details of praman-naya-nikshepa can be studied from specialized scriptures of the subject, because they establish the dravya-paryaya form of the substance. During apprentice  phase they are instrumental in gaining specific knowledge hence are real only, since without these,  understanding the thing indiscriminately is liable to be a waste.

There are three techniques for discarding of Vyavahara depending upon the status- firstly understand the nature of thing and then practice knowledge and belief ; after practicing knowledge-belief there is no requirement for knowing praman etc for belief. In second stage, with additional knowledge there is total lack of raag-dwesh-moha karmas ( attachment-aversion-delusion karmas) leading to Yathkhyat charitra ( totally pure conduct) which leads to omniscience  hence one does not need praman etc then. Further the third stage is siddha state which does not require praman etc.

The same thing is described in kalash as below :

Kalash 9 : Experiencing the shuddha naya, Acharya says that after experiencing the shuddha naya which has as its subject the bright conscious   magnificent soul , it destroys all the differences of subjects. No thoughts of  nayas are generated, all thoughts of praman are extinguished and all the Nikshepa related ideas are lost. What can we say further ? No second entity is experienced.

Explanation: Here all the differences have been ignored and said that leaving apart the differences of praman , naya etc – after experiencing the shuddha naya , no duality is seen ; only singular conscious soul is observed.

At this juncture the Vigyan advaitvadi and Vedanti say that it is clear from  your statement that reality is experiencing the Advait , and our belief is also same. So what is special ?

In reply Acharya says that in your belief the singularity is believed everywhere, which leads to non existence of all other external entities. Such a concept is against the practical observation. Hence our naya concept does not hide the external entities. With pure experience the vikalpas (thoughts) are destroyed and soul attains pure happiness and that experience is cherishable. If external entities are destroyed then soul is also destroyed and the subject itself tends to be of shunyavad ( zero ism). Hence the nature of thing cannot be established in your way. Without realizing the true nature of thing, if he experiences the soul then it is delusionary and incidence of zero ism. Because if such is the case then even flowers of sky can be experienced.

The fruition of shuddha naya is informed by the following kalash:

Kalash 10 : Now shuddha naya fructifies displaying the true nature of the soul.

How does it display ? It is different from other dravya, bhavas of other dravya and vibhava (corrupted  bhava) in self due to nimitta of other dravya.

And how does it display ? Complete i.e in every sense it is complete in nature . In other words it reveals the knowing nature  of the entire loka and aloka. Because  in knowledge the divisions are created on account of interaction with karmas and in shuddha naya the karmas are ignored.

And how does it display ? It reveals the paarinamic bhava ( the natural bhava) which is eternal i.e without beginning or end and which cannot be destroyed by anyone.

And how does it display ? Single i.e devoid of all duality and divisions where all sankalp(resolution) and vikalpa(choices) have vanished – such shuddha naya is illuminated. Here sankalpa denotes the oneness resolved by self in dravya karma, bhava karma and no karma etc pudgala dravyas. Vikalpa denotes the differences in knowledge because of the divisions of the subjects.

5. Samayasar Gatha 12

Further Acharya says that the Vyavahara naya is also relevant to someone at some time , hence should not be discarded totally , because it has been preached as follows:

Gatha 12 : Those who have reached the state of Shuddha Naya and have the right belief , knowledge and conduct – to such followers of reality , the Shuddha Naya is recommended. ( Where the preaching is from the aspect of purity , it is known as Shuddha Naya. Here Shuddha Atma is the goal therefore the soul should be known as permanent , pure , of the form of knower only.) Those who have not reached the pinnacle of right belief, knowledge and conduct and are at the development stage only, for them Vyavahara is recommended as a means.

Commentary : Here it is clarified by means of an example. Those people who have experienced the highest pure form of the self similar to the last stage of purification of gold; for them the intermediate states of impure self are irrelevant similar to the first , second etc intermediate states of purification of gold. For them the preaching of shuddha naya describing the shuddha dravya of the nature of immovable, indivisible, singular, unified form is meaningful similar to the last stage of purification of gold.

But if some other persons, who experience the self as of intermediate nature , similar to the first , second stages of purification of gold, who have not experienced the pure self like the last stage of purified gold ;for them the preaching of Vyavahara  naya describing the various impure bhavas of the impure Dravya  is purposeful at that time like the teaching of alphabets. Just as auspicious means provides the fruits of such effort ; same way Vyavahara dharma result in   realization of self as a fruit.    

Here one Sanskrita Gatha is quoted by Acharya :

Acharya says : “ O Bhavya people !” If you want to follow the path of Jina then do not give up either of Vyavahra or Nishchaya Nayas , because without Vyavahara there will not be any path to traverse, and without Nishchaya naya  , there will not be any goal/direction.

Explanation : In the world Gold is famous for being purest when belonging to grade 16. Upto grade 15 it would have some impurity in due to presence of other materials hence it is called impure. For purification it is heated and melted in several cycles. After 16^th cycle it emerges as the pure gold which is known as grade 16. Those people who have knowledge, belief and availability of 16^th grade pure Gold, for them 15^th grade gold is of no use. However to those who have not achieved  16^th grade gold, for them even the 15^th grade gold is useful.

In the same way the Jiva substance is impure in many ways due to interaction with pudgala. To those people who have realized the knowledge- belief and conduct of the true knower self  different   from all other dravyas; for them the impure naya describing the many forms of interaction of pudgala dravya with Jiva  is meaningless. However till the pure bhava manifestation has not been achieved, till that time, all the descriptions of impure naya are meaningful depending upon his state. So long as the Samayak Darshan in the form of right knowledge and belief has not been attained, it is meaningful to traverse the Vyavahara path which involves listening to Jina sermons describing the true nature of soul, accepting them and paying obeisance to such Gurus preaching them, worshiping Jina statue etc.

To those who have attained right knowledge and belief but not achieved the true conduct, to them it is advisable to follow the path described above plus acceptance of Anuvrita (partial vows), Mahavrita (total vows) as means to give up dependence on other dravyas; follow the Samiti (attitude of carefulness), gupti (restraints), meditating of the form of five parameshti , keeping company of followers of such path, study of scriptures to learn specific subjects, thus traverse the Vyavahara path by self and help others to traverse, to preach and adopt the vyavahara path is meaningful.

Just because the Vyavahara naya is called untrue in certain aspect , therefore believing it to be totally untrue if someone gives it up then by giving up vyavahara of the form of shubhopayoga  without attaining shuddhopayoga , he would fall into ashubhopayoga and thus traverse indiscriminately and attain Narak etc and ultimately land in Nigod, and thus transmigrate in the universe for ever.

Hence till the pure soul is not achieved which is the subject of real shuddha naya , even vyavahara naya is meaningful – this is stated by gurus who are followers of Syadvad principles.

Now  the commentator Acharya adds a kalash here :

Shloka 4 : Although the subjects of Nishchaya and Vyavahara Nayas are opposite to each other , even so that difference is removed by the words of Jinendra Bhagawan recognized by the use of “Syat” term.  Those people who follow them, they practice it with great affinity.

How are those people ? Those who have on their own , without any other cause vomited the fruition of  Mithyatva karmas. They very soon experience the bright glory of Samayasar i.e the Shuddha Atma ( pure soul).

How is that Samayasar ? It has not been born new. So far it was obscured by the karmas. Now it has been revealed totally.

And how is it ? it is untouchable by all the onesided views of Kunaya (false nayas) i.e. it cannot be negated by false views hence is indestructible.

Explanation : The words of Jina are of the form of Syadvad. The subjects of two nayas appear contradictory to each other. For example what is existent cannot be non existent, what is one cannot be many, what is permanent cannot be transient, what is divisible cannot be indivisible, what is pure cannot be impure. In this manner the subjects of the Nayas contradict each other. Even so, the words of Jina remove the contradiction by use of right perspective between existent-non existent, one-many, permanent-transient, divisible-indivisible, pure- impure  and the true form of the substance is revealed without use of imagination. Therefore the words of Jina make use of Dravyarthik naya (aspect of the dravya) and Paryayarthik naya ( aspect of manifestation)  out of necessity and therefore Nishchaya is stated from the point of view of pure Dravyarthik naya and Vyavahara naya is stated from the point of view of ashuddha dravyarthika form Paryayarthik naya.

In this manner those people who absorb themselves in the words of Jina, they realize the pure soul in reality. Other faith followers like Samkhya etc who are ekantvadi ( having singular aspect view)  do not realise it because the substance is not subject of one sided view alone. Those ekantvadi accept only one side of the dharma alone and imagine a false form which is unreal, hence they are corrupted by Mithyatva only.

In this manner the twelve Gathas described above form the introduction of the granth Samayasara.

Now Acharya describe the from of Nishchaya Samyaktva ( true right belief) from the aspect of Shuddha Naya. Because in other scriptures generally the Ashuddha Naya i.e. Vyavahara Naya is the primary aspect from which belief in Jiva etc Tatva ( elements) is called Samyaktva. Whereas here in the Gatha it is stated that the knowledge of Jiva etc tatva from  real shuddha naya is cause for samyaktva. Therefore now the commentator ( Amritchandracharya) elaborate it by three shlokas. In the first he says that although Vyavahara naya is stated to be useful in some aspect even so it is not important.

Shloka 5 : It is regrettable that Vyavahara naya is said to be usable for support in the primary stage  for those who are attempting to realise the pure self. However for those people who observe the conscious real self devoid of other dravyas and their thoughts within themselves , believe in the same and remain stationary in their conduct, for them the vyavahara naya is irrelevant.

Explanation : After knowing the pure self , having its belief and conduct  then the Ashuddha  naya is irrelevant. It does not serve any purpose.

In the next shloka he describes the form of Nishchaya Samyaktva.

Shloka 6 : Observing the soul as different from all other dravyas and believing it to be so is Samyak darshan as a rule.

How is the soul ? It remains within its Guna-Paryaya ( qualities & modes).

And how is it ? From shuddha naya point of view it is stationary within itself.

And how is it ? It is like a dense block of knowledge. The extent of soul is the same as the extent of right belief. Hence Acharya wishes that discarding the practice of nine tatvas, this single soul be attained.

Explanation : In all the natural states and Nimittik states of the soul, it remains immersed within its qualities and manifestations, and by shuddha naya it remains within itself. By shuddha naya his form is singularly that of the knower and differentiating it with respect to all other dravyas and their bhavas and believing and seeing it in such a way alone is Samyak Darshan. The Vyavahara Naya describes the soul in many ways and thus Samyak darshan also becomes of many forms which is contradictory and not acceptable. All these anomalies vanish when we enter the territory of Shuddha Naya hence is correct.

How is the form of Soul which is subject of Shuddha Naya ? It is of the form of dense block of knowledge. He is of the nature of knowledge knowing all the Loka as well as Aloka. The belief in this entity is Samyak Darshan. There is no other substance in its domain and all as manifestations of the soul only. Hence Samyak Darshan is soul only and none else.

Explanation  : One should remember that nayas are part of sruta pramana; hence the shuddha naya is also part of sruta pramana. Further  sruta pramana is indirect knowledge which knows the substance based upon the omniscient described scriptural knowledge. This shuddha naya also describes indirectly, the extraordinary consciousness property different from all other dravyas, immersed within all the conscious manifestations of the soul, of the nature of omniscience with capability to know the loka –aloka. The householder jiva follower of Vyavahara naya believes this only and accepts the scripture of omniscient as the pramana (knowledge) and believes in that form of soul  and such belief alone is Nishchaya Samyak Darshan. So long as his belief is limited to the differentiated form of tatvas (Jiva etc ) which is subject of Vyavahara naya , till then he does not have Nishchaya Samyak Darshan.

Hence Acharya says that discarding the practice of nine tatvas, he is desirous of attaining the single pure soul subject of shuddha naya. He does not desire anything else. This is the prayer of Veetrag state and not acceptance of specific naya. Because if there is  prejudice to any specific naya then also it is Mithyatva.

Now someone enquires that if we believe the soul to be subject of experience of the conscious state , then whether it would be acceptable as Samyak Darshan ? 

Its reply : Except for the Atheists all others believe soul to be of the form of consciousness. If that alone is called  Samyaktva then all would have Samyak darshan. Therefore accepting the form of soul as described by the omniscient, believing in that alone is Nishchaya Samyaktva.

Now in the third shloka Acharya says now the bright illuminated soul appears which is different from all other dravyas and is subject of shuddha naya: 

Shloka 7: Now atma jyoti (bright illuminated soul) appears subservient to the shuddha naya. Although that atma jyoti belongs the nine tatvas but it does not abdicate its own oneness with itself.

Explanation : The soul in the form of nine tatvas appears of many forms but if we consider its own different nature then it does not relinquish its  celebrated conscious form atma jyoti and that alone is known with the Shuddha naya and that alone is Samyaktva.