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.