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.