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.