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.