16. Samayasar Gatha 49-55

Now the disciple enquires that if adhyavasan etc. bhavas are not Jiva then what is the form of real Jiva permanent like a stone engraving ? What are his characteristics? In reply this gatha is stated:   

Gatha 49: O Bhavya! Know thee that Jiva is without taste, without colour, without smell, avyakta (not explicit i.e. not evident through the senses), has the property of consciousness, is without sound , Aling-grahan  i.e. cannot be recognized by any feature, Anirdishta-samsathan i.e. does not have any defined shape – Jiva is like this. 

Commentary : First of all the quality of Tastelessness is described in six ways-

1. Jiva is definitely different from pudgala dravya, hence he does not have the quality of  taste, therefore he is called tasteless.

2. Jiva is different from the qualities of pudgala dravya, hence he is not the quality of taste himself, therefore also he is called tasteless.

3. In reality Jiva does not have ownership of the pudgala dravya, hence he does not manifest in the form of taste making use of  dravyendriya ( physical sense), hence he is tasteless.

4. From the point of view of its nature , Jiva does not even have  the Kshayopashamik bhava (  manifestation of knowledge by suppression/subsidence of karmas) hence he does not manifest in the form of taste by use of bhava indriya ( sensory knowledge), therefore he is tasteless.

5. Without indulging in individual subjects Jiva has the nature of experiencing all together, hence he does not manifest into taste sense alone, hence is tasteless.

6. Jiva has knowledge of all subjects of knowledge, even then the knower and the known do not become one. Therefore in spite of having knowledge of the taste, he does not manifest into the form of taste himself, hence he is tasteless.

In this manner Jiva is tasteless since he does not have taste in six ways defined above.

In the same way Jiva is also without colour, smell, touch and sound, in six ways each  as described above.

Now the property of Anirdishta Samsathan (without defined shape ) is described –

1. The shape of Jiva cannot be defined by the shape of the body made of pudgala dravya.

2. Jiva with his predefined nature stays within infinite bodies of undefined shapes hence he does not have any shape.

3. Sansthan namkarma (shape defining karma) fructifies into the form of pudgala dravya only, hence due to its nimitta (presence), Jiva cannot be said to have any shape. 

4. Although Jiva has nature of experiencing   the shape of different objects manifested in different forms, even then his pure knowing sense does not merge with the entire universe and remains without shape, hence he is without defined shape.

In this manner by four causes given above  Jiva does not have any defined shape.

Now the quality of Avyakta (inexplicit) is described.

1. The loka (universe) in the form of six types of dravyas is knowable and is vyakta ( evident/explicit) – the Jiva dravya is different from this evident loka , hence he is not evident.

2. The conglomeration of passions in the form of bhavak bhavas is explicit. But Jiva is different from them therefore he is inexplicit.

3. In the consciousness, all the manifestations of the conscious self are immersed, hence he is inexplicit.

4. He is not just momentary explicit manifestation alone hence he is called inexplicit.

5. The explicit and inexplicit , both types of bhavas in mixed form are experienced together, even then he does not touch only the explicit bhava alone hence he is called inexplicit.

6. Although he is experiencing himself internally and externally but he is detached from the explicit form and illuminated within self. Therefore he is called inexplicit.

In this manner the inexplicit form is described in six ways.

Thus in spite of absence of taste, colour, smell, touch, sound, shape, explicitness, self is directly known to the self by means of experience and is not known through inference alone, therefore he is called Aling grahan ( not recognizable by any feature).

Soul is always internally illuminated by the consciousness being experienced by the self hence he has the property of consciousness.

How is that property of consciousness? – which negates all other possible beliefs of the form of Jiva ; which has given up itself to the people with differentiating knowledge; which has swallowed the entire loka and aloka and being contented it has settled into bliss. 

In this manner , at all times, he is not perturbed in the least and being different from all other dravyas having extraordinary qualities,- such consciousness form real jiva in the form of pure illuminated god  is present in the loka like a stationary engraving in stone with his own brightness.

Now reciting a kalash with the same meaning Acharya motivates others to experience the same:

Shloka 35: O bhavya soul! Experience just your own soul within the soul and practice it.

What type of soul is to be experienced ? – Discard all other bhavas devoid of consciousness by their root and embrace your own consciousness alone, and experience the beautiful soul directly floating over the entire universe filled with all substances.

How is it? It is infinite, indestructible.

Explanation: Here the message is that in reality the soul is consciousness alone devoid of all other bhavas and one should practice to experience it.

Now “all bhavas devoid of consciousness are related to pudgala” – the next gathas having same bhava  are introduced by a kalash here :

Shloka 36 : Whose entire essence is filled with consciousness, this much alone is the Jiva. All other bhavas devoid of this quality are borne out of pudgala and belong to pudgala only.

Now these bhavas are stated in next six gathas:

Gatha 50 : 1. Jiva does not have colour, 2. Does not have smell, 3. Does not have taste, 4. Does not have touch 5. Does mot have features 6. Does not have body, 7. Does not have samsathan(shape), 8. Does not have samhanan ( structure).

Gatha 51 : 9. Jiva does not have raga , 10. Does not have dwesha, 11. Does not have moha, 12. Does not have pratyaya 13. Does not have karmas, 14. Does not have Nokarmas.

Gatha 52: 15. Jiva does not have varga, 16. Does not have vargana, 17. Does not have spardhak, 18. Does not have adhyatmasthan, 19. Does not have anubhagsthan.

Gatha 53. 20. Jiiva does not have Yogasthan, 21. Does not have bandhasthan, 22. Does not have udayasthan, 23. Does not have marganasthan.

Gatha 54. 24. Jiva does not have sthitibandhsthan, 25. Does not have samkleshsthan, 26. Does not have vishuddhisthan, 27. Does not have samyamlabdhisthan.

Gatha 55. 28. Jiva does not have Jivasthan, 29. Does not have gunasthana also, because all these are manifestations of pudgala only.

Commentary : 1. The black, green, yellow, red and white colours are not belonging to Jiva since they are manifestations of pudgala only which is different from own experience.

2. Good or bad smells do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

3. The bitter, pungent, piquant, sour and sweet tastes do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

4. The rough-smooth, cold-hot, light-heavy and hard-soft touches do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

5. The features as defined in general by touch etc. do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

6. The audarik (human/animal bodies), vaikriyik (heaven/hell bodies), aharak (special body of muni), tejas ( luminous body), karmana ( body of karma particles) bodies do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

7. Six types of body shapes namely samchaturasra, nyagrodhparimandala, swati, kubjak, vaman and hundak do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

8. Six types of body structures namely Vajravrishabhanarach, vajranarach, narach, ardhanarach, keelak and asampraptasripatika do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

9. All forms of attachment do not belong to Jiva since they are manifestations of pudgala only which is different from own experience.

10 All forms of aversion do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

11. Absence of true realization in the form of Moha (delusion) does not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

12.  Four types of pratyaya which are cause for influx of karmas are Mithyatva (delusion), Avirati (lack of control), Kashaya (passion), and yoga which do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

13. Eight types of karmas namely Gyanavaraniya, Darshanavaraniya, Vedaniya, Mohaniya, Ayu, Nam, Gotra and Antaraya do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

14. Pudgala material collection known as Nokarma which is responsible for the making of six paryapti (divisions of body) and three types of bodies do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

15. Varga defined as atoms having equal intensity for fruition of karmas, do not belong to Jiva since they are manifestations of pudgala only which is different from own experience.

16. Vargana defined as collection of vargas, do not belong to the Jiva  since they are manifestations of pudgala only which is different from own experience.

17. Spardhak which  are the groups of varganas which are collection of vargas of atoms of high or low  intensity for fruition of karmas, do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

18. Adhyatmasthana, which are different from the pure conscious manifestation, being of the nature of believing in oneness of self and others, do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

19. Anubhagsthana, which denote the intensity of fruition of different  karmas, do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

20. The vibration of mind-speech-body vargana (particles) in soul space is Yogasthana which do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

21. The manifestation of various karmas into the form of bondage is Bandhasthan which do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

22. The manifestation of various karmas into the form of fruition is Udayasthana which do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

23. Fourteen Marganasthana  defined as gati, indriya, kaya, yoga, veda, Kashaya, gyana, samyam, darshan, leshya, bhavya, samyaktva, samgyi and aharak do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

24. The bondage of various karmas for specific periods are sthitibandhsthan which do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

25. The fruition of passions in various high intensities are Sankleshsthana which do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

26. The fruition of passions in low intensity form are Vishuddhisthana which do not belong to the Jiva since they are manifestations of pudgala only which is different from own experience.

27. The sequential termination of fruition of charitra mohaniya karma are denoted as Samyamlabdhisthana which do not belong to Jiva since they are manifestations of pudgala only which is different from own experience.

28. The badar (large) one sensed, sookshma (small) one sensed, two, three and four sensed and five sensed samgyi and asamgyi , and their paryapta and aparyapta are the fourteen types of Jivasthana which do not belong to Jiva since they are manifestations of pudgala only which is different from own experience.

29. Fourteen types of Gunasthana namely Mithyadrishti, sasadan, samyak-mithyatva, asamyat samyakdrishti, samyatasamyat, pramatta samyat, apramatta samyat, upashamak-kshapak apoorvakaran, upashamak-kshapak anivrattikaran, upashamak-kshapak sookshmasamparaya, upashanta Kashaya, ksheenakashaya, sayoga kevali, ayoga kevali are all not belonging to Jiva since they are manifestations of pudgala only which is different from own experience.

In this manner all these bhavas of pugala manifestations are not belonging to Jiva since Jiva in reality is  consciousness  nature only.

The same is described in the next kalash:

Shloka 37: All these bhavas of colour etc. or attachment aversion moha etc. are different from the great soul; therefore they are not visible to the one observing within his soul and only one indivisible great soul of the nature of consciousness is experienced.

Explanation : The real point of view observes without any division and hence from that point of view no divisions are seen. From this point of view only conscious nature great soul is observed, which is different from all the colour etc. and raga etc. bhavas. Those who are interested in knowing more about the bhavas from colour  to gunasthana etc. are advised to study Gommatsar etc. scriptures.

15. Samayasar Gatha 44-48

Why those speakers are not telling the truth, is explained in next gatha:

Gatha 44: The adhyavasan etc. bhavas described earlier, are generated out of manifestation of Pudgala dravya. This has been told by Kevali omniscient Jina deva. Hence how can they be called as Jiva ?

Commentary : Since veetarag omniscient bhagwan Arihant deva who observes all the substances of the universe  through direct knowledge has called these bhavas of adhyavasan etc. as manifestation of pudgala dravya , hence they are devoid of bhavas of the nature of consciousness and are pudgala dravya form only. They are not eligible to be called Jiva dravya of the nature of consciousness different from pudgala dravya.

In reality these adhyavasan etc. bhavas are invalidated by three aspects of Agam, logic and own experience. Hence those who call these bhavas as Jiva are speakers of falsehood. There “these are not Jiva” , is the statement of the omniscient, which forms the first aspect of Agam. Now the logic followed by own experience are described below –

1. The corrupted adhyavasan bhavas are bhavas of attachment and aversion which are generated on their own and are not Jiva. Just as gold is different from the   impurity, in the same way the consciousness nature different from the adhyavasan bhavas is cognized by the jivas with differentiating knowledge which they continuously experience  directly.

2. In the past from beginingless time and in the future till the endless time, the karmas manifesting in the form of transmigration activities are also not Jiva because the consciousness nature different from the karmas is accessible to the jivas with differentiating knowledge which they continuously directly experience.

3. The chain of adhyavasan bhavas of passions of strong or weak experiences which cannot be avoided, are also not jivas because consciousness nature different from the chain of adhyavasan bhavas is accessible to the jivas with differentiating knowledge which they continuously directly experience.

4. Manifestation of nokarmas in the form of old state or new state is also not jiva because consciousness nature different from the body is available  to the jivas with differentiating knowledge which they continuously directly experience.

5. Fruition of karmas which is engrossing and engaging the entire universe in the form of punya and pap is also not Jiva because consciousness nature different from the shubha and ashubha bhavas is available to the Jivas with differentiating knowledge which they directly experience at all times.

6. Experience of the karmas in the form of strong or weak qualities dominated by sata ( happiness) or asata ( unhappiness) is also not Jiva because consciousness nature different from the happiness or unhappiness is available to the Jivas with differentiating knowledge which they directly experience at all times.

7. Combination of soul and karmas together like shrikhand  is also not Jiva because consciousness nature different from the karmas is available to the Jivas with differentiating knowledge which they directly experience at all times.

8. Interaction of karmas together is also not Jiva because, just as joining of eight pieces of wood form a cot which is different from the man sleeping on the cot; in the same way the consciousness nature Jiva is different from the combination of karmas which they experience directly at all times.

In the same way if some other person argues in a different way, there also the same arguments shall be applicable.

Explanation : The consciousness natured Jiva is different from all other bhavas and the people with differentiating knowledge experience it directly. It is not the way as described by the ignorant people.

Now those not accepting the availability of soul different from the pudgala, or believing pudgala itself as soul , should be preached with equanimity. This  is told in the kalash below :

Shloka 34 : O Bhavya ! How does it help to indulge in various types of noises? Hence be detached from these noises and experience the conscious self by engrossing within the self.

By practicing like this for six months, will you not become  the enlightened soul person within your heart which is different from the pudgala? You definitely will and that is the rule.  

Explanation : If one practices to attain his nature then he definitely achieves it in time. If the objective was some other object then one may not achieve it but here our own nature is available and is merely forgotten. If one observes carefully with attention then it is available within himself.

Here six months is the period told to practice. From this one should not think that it happens in this much time. In fact it occurs within a Muhurta (48 minutes) itself , but if the disciple finds it very difficult , then it has been negated here. Even if it takes long time to understand , it would not be greater than six months. Therefore discarding all other irrelevant noises, engaging in the practice shall provide the result soon. This is preached here.

Now the disciple enquires that the adhyavasan etc. bhavas are told to be non Jiva and only conscious nature is told to be Jiva , but those adhyavasan bhavas also appear to be of conscious nature and are not seen in the insentient without consciousness. Then why are they called of the nature of pudgala ? In reply the following gatha is told:

Gatha 45 : Eight karmas of the type of Gyanavarana etc. are all corporeal- this has been told by the omniscient Jina bhagwan and their fruition is misery. These karmas on completion of their period fructify and give rise to misery.

Commentary : These adhyavasan etc. bhavas are generated by the eight types of karmas Gyanavarana etc. which are all corporeal by nature- this has been described by the omniscient. These karmas fructify on completion of their period, then it results in misery in the form of perturbation which is different from the pleasant unperturbed nature of the soul. The misery causes generation of adhyavasan bhavas of the nature of perturbation which are also miserable by nature. Although the adhyavasan bhavas create an  impression of being associated with consciousness , even then they are not of the nature of the soul but are of pudgala nature.

Explanation : The soul manifests into the form of misery on fruition of karmas, and these miserable bhavas are adhyavasan. Therefore they create a false impression of being conscious by nature. In reality these miserable bhavas are not conscious by nature  but are  caused by karmas hence are insentient only.

Now the disciple enquires that if these adhyavasan etc. bhavas are pudgala by nature, then why are they described as belonging to Jivas in the scripture of the omniscient ? – This is replied by the following gatha:

Gatha 46 : The sermon of the Jina omniscient that the adhyavasan etc. bhavas are belonging to Jivas , is from the point of view of vyavahara naya. 

Commentary : All the adhyavasan etc. bhavas are Jiva’s – this statement of the omniscient bhagawan is from the point of view of unreal and untrue vyavahara naya. Just as a non Aryan person can understand the nature of a thing only by use of non Aryan language; in the same way the person understanding  can only be explained reality by use of vyavahara naya. Therefore even though it is unreal, it is justified to make use of vyavahara naya for the propagation  of dharma. Because if Vyavahara is not told , then Nishchaya naya states the Jiva to be different than the body and if such an ekant( singularity) is applied then killing of the trasa- sthavvyavaharaar ( non one sensed and one sensed jivas) jivas unhesitatingly would be justified.

Just as trampling of ash does not cause any violence, in the same way there would not be any violence in the trampling of the trasa- sthavar jivas and since there is no violence then it would not result in any bondage even with their killing.

In the same way the passionate jivas with attachment and aversion are bonded with karmas and to get rid of their bondage, scripture has sermonized from the point of view of vyavahara naya. If described from from the point of view of reality then the  bhavas of attachment/aversion are different from the Jiva and hence there is no requirement for him to make effort for Moksha and therefore there would be no Moksha either.

In this manner without using vyavahara naya there would not be any existence of bondage or moksha.

Explanation : The Nishchaya naya describes the Jiva as different from the body and bhavas of attachment/aversion/moha. If one believes it singularly then the body and attachment/aversion/moha would be of pudgala matter only. In that case  killing of pudgala body would not accrue any violence and attachment/aversion/moha would not cause any bondage.

In this manner, in reality, there would not be any existence of world or the Moksha. But nature of thing is not one sided like this. Belief-knowledge-conduct of a non-thing is unreal non-thing only. Hence preaching by vyavahara naya is justified. In this way, by use of Syadvad, the opposition of the two nayas should be  reconciled and believing in that manner is Samyaktva.

Now the disciple enquires, “what is the example describing  the   practice of Vyavahara naya ?”, this is answered below:

Gatha 47 : Suppose a king passing through a city along with his army then in Vyavahara  sense the congregation of army  is called “the king is going” , but if considered from Nishchaya sense then king is only one.

Gatha 48: In the same way the adhyavasan etc. bhavas are called Jiva in the scripture in Vyavahara sense; but if considered from Nishchaya sense then Jiva is only one. 

 

Commentary : Just as it is stated that the king is going in a spread of 5 yojan, in reality the king cannot spread into the width of 5 yojan; even so in Vyavahara sense the people call the spread of army as the king. In reality the king is only one and army is not king.

In the same manner this Jiva is also immersed in and manifests in the subjects of all raga-dwesha ( attachment-aversion). If considered from Nishchaya sense then it is impossible for one to be manifesting in all the possibilities of the raga. Even so the Vyavahara people describe the bhavas of adhyavasan etc. as Jiva in Vyavahara sense. In reality Jiva is one only and adhyavasan etc. bhavas are not Jiva.

JIVA AJIVA ADHIKAR (UTTARARADH)

14. Samayasar Gatha 39-43

Now Jiva and Ajiva dravyas enter the stage together impersonating a single character.

To begin with, in the form of obeisance, Acharya describes the glory of the knowledge which knows all the substances and recognizes all the impersonations of Jiva and Ajiva – such right knowledge is now revealed. This is stated in the next Kalash:

Shloka  33: Now the knowledge reveals itself pleasing the mind.

How is it ? It generates the understanding of the difference between Jiva and Ajiva to the noble people observing their impersonations together by means of pure flawless vision. From eternal times it was bonded rigidly  by the karmas of the type of Gyanavarana etc. ; now with their destruction the knowledge has purified and revealed itself. It has bloomed like a flower bud.

And how is it ? Its resting place or the playground is the soul only. In which infinite objects of knowledge are imaged , even then it remains within its own self. It has infinite power and it is continuously  illuminated brilliantly.

And how is it ? It is patient and great hence it is unperturbed, that is without any desire it has no perturbations. Here the adjectives of patient, great and unperturbed should be treated as ornaments of the blissful dance in the drama. In this manner the knowledge is glorious.

Explanation : Here the glory of the knowledge is described. When Jiva and Ajiva appear in a single impersonation on the stage, the knowledge only knows them differently.

Just as someone, who impersonates a character on the stage, and is recognized by a wise person then the artist who is impersonating salutes him and reverts back to his original character. Here also it should be understood in the same way. Such knowledge is available to Samyak Drishti people, the Mithya Drishti people do not recognize this difference.

Now the impersonation of Jiva and Ajiva is described by the gathas below:

Gatha 39 : Those who do not know the soul and call others as the soul; they are stupid , deluded and ignorant. Out of them some call the “ Adhyavasan (thoughts) “ as the Jiva , and some call the “karmas” as Jiva.

Gatha 40 : Some others call the high and low intensity in the adhyavasans (thoughts) to be Jiva and some others believe the Nokarma( non karmas- body etc.)  to be Jiva.

Gatha 41: Some others believe the fruition of karmas to be Jiva and some others accept the intensity of karmas to be Jiva. How is the intensity ? – that which is revealed in the form of difference of strong or weak qualities.  

Gatha 42 : Some others believe that Jiva and karma together constitute the Jiva and some other believe that interaction of karma itself to be Jiva.

Gatha 43 : In this manner and in other ways also, many stupid and Mithya drishti  people  call others as soul. In reality they are untrue – this has been told by the speakers of reality or true people about them.

Commentary : In this world, without knowing the extraordinary characteristics of the  soul, being deluded with incapability, the ignorant people do not know the true nature of the soul. They call others itself as soul in several ways senselessly.

1. Some of them say, “ The adhyavasan (thoughts) which are naturally generated in impure form due to attachment and aversion, i.e. the thoughts with wrong intention or Vibhava parinaam ( manifestation in impure form) itself is Jiva. ” – To prove this they say “ Just as coal is not different from the fire, in the same way no Jiva is seen without Adhyavasan.”

2. Some others say, “ In the past from beginingless time , to the endless time in future, in all manifestations i.e. in all  episodes of transmigration, the actor is karma only which is the Jiva because none other than karma is witnessed as Jiva.” - they believe in this way.

3. Some say, “ Experience in the form of different strong or weak intensities whose end is not visible , such legacy of adhyavasan of attachments etc. itself is Jiva because no other Jiva is seen without these characteristics.” -   they believe in this manner.

4. Some others say, “Manifestations in the form of new state or old state of Nokarma itself is Jiva, because no other Jiva is seen different than the body.” –thus they believe.

5. Some say , “ In the whole world, the fruition of karmas in the form of punya or pap itself is Jiva because no other Jiva is seen different from the shubha or ashubha bhava ( charitable or uncharitable thoughts)” – they believe so.

6. Some say, “The experience of karma in the form of happiness or unhappiness, manifested in the qualities in strong or weak form, is the Jiva, because no other Jiva is seen different than happiness or unhappiness.”

7. Some say, “ The combination of soul and karma together in mixed form like shrikhand alone is Jiva, because no other Jiva is seen alone without  karmas.”- they believe so.

8. Some say , “ Interaction of karmas resulting in manifestation is Jiva, because no other Jiva is seen without activity of karmas; just as eight pieces of wood alone can manifest into the form of a cot.” – they believe so.

In this manner eight types of believes are described. In the same manner others also describe soul to be of different forms. They lack intelligence. Those who know reality, do not call them speakers of truth.

Explanation : Jiva and Ajiva are interacting from eternal times in the same spatial domain and are seen as combined together.  From beginingless times the Jiva is observed in several corrupted forms due to influence of pudgala. If observed from the point of view of reality then Jiva does not give up its nature of consciousness etc. bhavas and pudgala does not give its bhavas of the nature of corporeal, insentience etc.

Those who do not know the reality, they call the bhavas generated out of the combination of the two itself to be Jiva. In reality the form of Jiva has been observed by the omniscient as different from that of pudgala and that is described in the agams(scripture) following the tradition of omniscient.  

However those who do not accept the existence of omniscient; they describe reality by their own imagination and wisdom. Out of them eight beliefs are Vedanti, Mimansak, Samkhya, Bauddha, Naiyayik, Vaisheshik, Charvak which are described here. Several others also keep telling using their own imagination and their intelligence. One is at a loss to describe them.

13. Samayasar Gatha 37-38

Now the method of differentiating with respect to Gyeya (object of knowledge) bhava is described:

Gatha 37 : When one knows that “ these Dharma etc. dravyas are not mine because I know that I am of the nature of  Upayoga alone” - such people are described as not having any attachment to Dharma etc. dravyas , by the people who know the Siddhanta as well as nature of self and other substances.

Commentary :  Dharma, adharma, akash, kal, pudgala and other Jivas – all these other dravyas are illuminated in the soul. How are they illuminated ?

Against the powerful conscious strength which is of the nature of absorbing all the substances, which has swallowed them completely , all  these dravyas are immersed in the knowledge ; in this manner they are illuminated in the soul. Even then due to the permanent knowing nature like a stone engraving, the real substance internally is myself and these other dravyas are different from my nature, nor can they give up their nature of being different. They have not entered my knowledge by giving up their own nature, ( actually they remain within themselves). Therefore these dharma etc. other dravyas are not related to me.

From this one should know that in reality the soul with its consciousness , at all times, without any perturbations, practices the soul within himself i.e. it knows the soul by himself that  definitely I am one only. Although due to the nature of Gyeya-Gyayak bhava ( object of knowledge & knower relationship) the soul comes in contact with other dravyas, even then due to the difference in nature between us, which can be experienced directly, I am totally detached  from dharma, adharma, akash, kal, pudgala and other Jivas. This is so because at all times this is the arrangement with respect to all dravyas that none of them ever give up their own nature and they remain one with themselves.

By experiencing this, one accomplishes  differentiating knowledge with respect to  gyeya bhavas ( knowledge of the objects of knowledge).

The same is presented as the next kalash.

Shloka 31 : In this manner as described above, the differentiating knowledge with respect to bhavak bhava and gyeya bhava leads to distinction with respect to all other bhavas. Then this Upayoga, by himself appearing on behalf of the soul, manifests in the form of belief- knowledge-conduct within the garden of  his own soul and does not stray anywhere else.

Explanation : Once it has realized the differentiation with respect to all other dravyas and the bhavas generated by  them , then Upayoga has only its own soul to remain immersed in; there is no place left to wander. In this manner becoming one with belief-knowledge-conduct he remains submerged within the soul.

Now how does the soul manifested in the form of belief-knowledge-conduct experience his own nature? - This is described in the next gatha by Acharya in conclusion:

Gatha 38 :  Manifested in the form of belief-knowledge-conduct, the soul definitely knows that “ I am one,  pure, of the nature of vision and knowledge, non-corporeal, forever like this only and even an atom of other dravya is not mine – this is for sure”.

Commentary : Truly the reality is that the soul was deluded by the fruition of eternal Moha which resulted in total ignorance without knowledge. He was consistently taught by the Dharma loving Guru, due to which very fortunately he understood and realized. Just as a person forgets the gold piece held in the palm and then remembers it and sees it, in the same way this Jiva had forgotten his almighty i.e. his own soul having extraordinary capability. Now after knowing it, believing it and manifesting in the conduct form within himself, he has come to realize that “ I am conscious form, flame like soul which I know directly with my own experience.”

Being of the form of consciousness, not manifesting in a divisive  manner due to the sequential and non sequential form vyavahara bhava, I am one only.

Humans- hell born etc. types of the Jiva , ajiva, punya, pap, asrava, samvar, bandh, nirjara, moksha form vyavahara nine elements which are very different from the knowing nature permanent self like a stone engraving , hence I am pure only.

Being of the nature of consciousness which does not trespass the Upayoga of the type of general and specific, I am of the form of knowledge and vision.

Although I experience the knowledge due to the nimitta of touch, taste, smell, colour, I myself do not manifest in the form of touch etc. and thus I am really non corporeal at all times.

In this manner experiencing own nature different from all others I am powerful. As a result of  being powerful, although all other dravyas are revealed within me which form a host of riches externally, even then even an atom of other dravya does not appear to have bhava of my nature. Therefore they cannot manifest in the form of Bhavak or Gyeya bhavas resulting in oneness with myself generating Moha again. Because out of my own nature such an extraordinary knowledge has been generated which has destroyed Moha by roots itself in such a way that it would never germinate again i.e. the delusion has been totally destroyed.

Explanation : The soul was ignorant due to fruition of Moha from eternal times. He has attained knowledge by the sermons of shri Gurus and Kal labdhi ( at the opportune time) ; then he realized his true nature that “ I am one, pure, non-corporeal, of the form of knowledge-vision.” Knowing this his Moha was destroyed from the roots, gained differentiating knowledge with respect to Bhavak bhava and Gyeya bhavas and realized and experienced  his own natural riches. Then why should Moha take birth again? i.e. it shall not take birth now.

In this manner the soul is experienced as described above. Describing its greatness, Acharya encourages in the next kalash telling the entire world to immerse themselves in the knowledge form soul. 

Shloka 32 : The almighty soul of the form of ocean of knowledge has appeared after drowning the partition of delusion by the roots i.e. destroying it totally, it has appeared in all its glory. Hence entire world should enjoy its magnificent blissful taste. How is that blissful taste ? Which extends up to the entire universe.

Explanation : Suppose some partition obscures in front of the ocean then the water is not visible. When the partition is removed then it becomes visible. Then it encourages the people of the world to take bath in the water. In the same way the soul was obscured due to delusion and its form was not visible. When the delusion was removed then  the true nature of soul was visible. Now Acharya encourages the entire world to immerse in the blissful Vitaraga Vigyan nature ( soul of the form of detachment and knowledge). The shloka can be interpreted in another way as follows: After destruction of ignorance of soul the omniscience is revealed. Then the entire objects of the universe are simultaneously visible within the knowledge. All are invited to observe it.

In this manner the commentator in this Samaya Prabhrat Granth has described the Poorvarang Sthala ( preface ) in the first Jivajivadhikar ( first chapter of Jiva and Ajiva).

The commentator has implied that he has presented this granth in the form of a drama by means of a metaphor. Just as in a drama there is a stage prepared and there are observers, actors and crowd. There the dancers enact various forms and demonstrate all the eight types of emotions.

Ornamentation, laughter, anger, empathy, bravery, fearful, horrible and wonderful such eight types of emotions are there which are enacted in the worldly dramas. The ninth emotion is blissfulness which is not used in dramas.

The descriptions of the various forms of the emotions describing their stationary bhava, opposite bhavas etc. are available in drama books and should be known from there.

In general emotions imply that whatever is observed in the knowledge as object of knowledge, the observer gets engrossed in the subject that there is no desire to know any other subject. All the eight emotions are enacted by the artists and while describing them the poet also tells the similarities of two emotions. Various metaphors are described by immersing of one emotion in another or one bhava in another.

Although here in the drama the blissfulness is the subject there is no dance or act. Even then using a  metaphor it has been enacted as a dance.

In the granth firstly the stage is described. Here the spectators are samyak drishti people and there is another crowd of Mithyadrishti people who are being shown the drama. The actors are both Jiva and Ajiva substances. Their oneness and doer-deed etc. are their impersonations., which are of various forms. Jiva – Ajiva etc. substances enact the eight types of emotions in this dance.

 Here the samyak drishti spectators are knowing the Jiva and Ajiva as different, therefore knowing these impersonations as dictated by karmas they remain immersed in blissful experience. The Mithyadrishti people do not know the difference between the Jiva and Ajiva hence they believe these impersonations as true and remain absorbed in them. The Samyak drishti people tell them the reality and remove their misconception and provide them the experience of bliss to become Samyak drishti. This is what is informed by Acharya at the end of the drama. Further he will also describe various impersonations of Jiva and Ajiva .

The translator adds a doha here which says : O bhavya Jivas ! Witness the dance of soul with special interest. Further discarding the attachment aversion bhavas towards all other dravyas, get immersed in the bliss of soul, remain in it and enjoy it.

Thus the stage for the drama is described.

This completes the preface of the first chapter of Jiva Ajiva adhikar described by Pandit Jaichand Chhabra of the sanskrita teeka “Atma Khyati” by Acharya Amrit chandracharya of the Samayasar granth written by Kundakundacharya.