18. Samayasar Gatha 62-68

Now if someone wrongly believes that Jiva has oneness with colour etc. then what is the  harm ? That is described in the next gatha :

Gatha 62. Acharya tells the one who believes that Jiva has oneness with colour etc.,” O wrong believer! If you believe that all these colour etc. bhavas are  Jiva itself, then in your opinion there is no difference between Jiva and Ajiva.”

Commentary : Just as colour etc. bhavas represent the paryayas being  sequentially generated and destroyed which in turn belong to the  pudgala dravya only since it has oneness with them.

In the same manner these colour etc. bhavas representing  the paryayas being sequentially generated and destroyed  belong to the Jiva since they have oneness with Jiva dravya -  those who believe in this manner, then in their belief, the colour etc. extraordinary  characteristics of pudgala dravya which are different from those of  other dravyas , are adopted by Jiva  hence there is no difference between Jiva and  pudgala dravya. Therefore in the absence of Jiva dravya having a different nature than that of pudgala dravya, it leads to the non existence of Jiva dravya itself.

Explanation : Just as colour etc. are having oneness with pudgala dravya, if they  have the same with Jiva dravya also , then there would be no difference between Jiava and pudgala ,  hence  there would be no existence of Jiva itself – this is the harm.

Now only in worldly state the Jiva has oneness with colour etc. – even this belief also causes the same harm – this is described next:

Gatha 63 : If, in your opinion, the Jivas have oneness with colour etc. in worldly state then due to this reason the Jivas would have corporeal nature in worldly state.

Gatha 64: On account of it, the Jiva is proved to be pudgala dravya because the characteristics of pudgala only would be the characteristics of Jiva. In this manner O unwise! The Jiva attaining Nirvana also would be pudgala and thus pudgala only became Jiva.

Commentary : Those who believe that in the worldly state the Jiva has oneness with the colour etc. bhavas, then as per them, the Jiva definitely becomes corporeal during the period of worldly state. But corporeal features are extraordinary characteristics of some dravya which are different from all other dravyas. Hence if whoever the corporeal features point towards, is   Jiva dravya and since corporeal features belong to pudgala dravya then is establishes that pudgala dravya itself is Jiva and there is nobody else.

Due to this, even in Moksha state pudgala dravya is proven to be Jiva. Because by definition the dravya is always identified by its characteristics and which is never destroyed in any state and is permanent. Hence pudgala itself is Jiva and there is no Jiva different than this, and since there is no Jiva different than pudgala dravya, it leads to non existence of Jiva dravya itself. Hence this establishes that colour etc. bhavas are not Jiva.

Explanation : If someone believes that the colour etc. bhavas have oneness with Jiva in worldly state then according to his belief also the Jiva would not have existence. This is so because the colour etc. are characteristics of pudgala dravya which is corporeal .

If Jiva also has colour etc. then Jiva also is proved to be pudgala only. Therefore when Jiva attains Moksha then there also Jiva is pudgala only. On account of this there is no Jiva different from pudgala dravya hence it leads to nonexistence of Jiva dravya . This proves that colour etc are not Jiva – this is definite.

Now same is described in detail :    

Gatha 65 : Badar-Sookshma, ekendriya, dwindriya, trindriya, chaturindriya, and panchendriya, and paryapta aparyapta types of Jivas are there- these are types of naam karmas.

Gatha 66 : These varieties are cause for creation of various jivasthana or jivasamasa, but these varieties are formed out of pudgala , hence how can they be called Jiva formed out of them ?

Commentary : From Nishchaya naya point of view the karma ( act) and karan (cause ) do not have difference. With this logic- ‘whatever one does , it remains the same’, - just as a leaf of gold is made out of gold , hence that leaf is gold only and nothing else.

In the same way there are Jivasthana ( fourteen forms of Jiva ) which are badar –sookshma (large-small), ekendriya, dwindriya, trindriya, chaturindriya, panchendriya (one to five sensed jivas respectively) and their paryapta and aparyapta ( complete and incomplete forms), which are all varieties of pudgala naam karma. These are all causal reasons which are pudgala only and are not jiva.

In scripture it has been described that the varieties of naam karma are generated out of pudgala. Further, the directly visible body etc. are corporeal which are created out of pudgala karmic matter- this can be inferred easily. In the same way the smell, taste, touch, features, body, shape, structure are all created out of naam karma varieties which are not different from pudgala matter. Hence they should also be considered as pudgala formation similar to jivasthana.

In this way the colour etc. are not jiva – this is the principle  of  nishchaya naya.

The same is described in kalash below:

Shloka 38 : Whataever bhava ( manifestation) is created out of a thing , that bhava is that thing only, not another thing. Just as people observe the scabbard of gold/silver for a sword as gold/silver only. They do not see the sword as gold/silver.

Explanation: The colour etc are made out of pudgala hence they are pudgala only and not Jiva.

Shloka 39:  O wise people ! Know thee that all the bhavas ( manifestations) from colour etc. to gunasthana are created out of pudgala hence they are pudgala only. These are not soul since soul is a solid block of knowledge , which is different from all these colour etc.

Now in the next gatha it is told that other than the knowledge block soul , whatever is there, calling them as Jiva is only vyavahara.

Gatha 67: The states of body in the form of sookshma-badar and paryapta-aparyapta etc. which are called as Jiva , are described so from vyavahara naya point of view.

Commentary : Definitely one should know that in scripture the terms sookshma-badar , ekendriya, dwindriya, trindriya, chaturindriya, panchendriya, paryapta and aparyapta bodies are used for  Jiva  only from vyavahara naya point of view just as calling a “pot of ghee” is called. However this vyavahara is not meaningful. The same is explained further-

Just as someone had seen a pot of ghee from the birth onwards and not seen a pot without ghee. He is explained by telling that the pot is not made of ghee but actually it is made of mud.

Since that person knows it as pot of ghee hence the one explaining him also calls it as pot of ghee- this is vyavahara .

In the same way , in this ignorant world jiva are famous by their colour etc., hence in the scripture the jiva are described by their famous attributes of colour etc.

The same is described in the kalash next:

Shloka 40: Just as in spite of being called “pot of ghee” the pot is not made of ghee, but made out of mud only. In the same way in spite of being called that “Jiva has colour etc.” – this is told in vyavahara sense . In reality the Jiva is block of knowledge only and colour etc. belong to pudgala.

Now it is said that just as colour etc. do not belong to Jiva ; in the same way it is established that passions etc. bhavas also do not belong to Jiva.  

Gatha 68 : These gunasthana are attained on fruition of Mohakarma – this is so described in the scriptures of omniscient. Then how can they belong to Jiva ?- obviously not , since they are called permanently insentient.

Commentary : These Mithyadrishti etc. gunasthanas are  generated on fruition of pudgala Moha karma which is permanently insentient, because the effect is same as the cause. Just as millet is generated out of millet only- with this logic they are pudgala only and not Jiva.

Here the permanently insentient nature of gunasthana is quoted in the scriptures and “ soul is of the nature of sentience”  is different and noticeable to people with differentiating knowledge. With this argument it is established that all these are outside the experience of the sentient nature soul hence they are insentient only.

In the same way raga, dwesha, moha, pratyaya, karma, nokarma, varga, vargana, spardhak, adhyatmasthan, anubhagsthana, yogasthana, bandhasthana, udayasthana, marganasthana, sthitibandhasthana, samkleshasthana, vishuddhisthana, samyamalabdhisthana – these are all generated out of pudgala karma and are permanently insentient hence they are pudgala only and not Jiva. This is automatically established hence it proves that raga etc bhavas are not Jiva.

Explanation : On account of the nimitta of fruition of pudgala karma , the corresponding corruption of consciousness is also pudgala only. Because from the view point of pure dravyarthika naya the consciousness is indivisible and its manifestation is also of the form of naturally pure vision and knowledge. 

Therefore the corruption on account of nimitta of others , though it may appear to be of the nature of consciousness, even so it is non existent in all states of the consciousness hence it is insentient devoid of consciousness, and whatever is insentient corporeal  is pudgala only- this is for sure.

Now it is enquired that if colour etc. and raga etc. bhavas are not jiva then which is the Jiva ? -  this is replied as follows:

Shloka 41 : Jiva is of the nature of consciousness and is it gloriously illuminated with its own magnificence.

How is it ? Beginingless i.e. it has never been born newly  in any period. Infinite i.e. it is not destructible in any period ; immovable  i.e. it does not transform to any other form from consciousness ; it is experienced on its own and it is explicit  not hidden.   

Now in these characteristics the non-pervasive and over pervasive faults are removed by the following kalash:

Shloka 42 : In accepting non corporeal as the characteristics of the Jiva, out of the two types of Ajivas substances, one is pudgala with colour etc. and other is dharma, adhrma, akash, kaal without colour etc. in which the same characteristics is applicable. This gives rise to the flaw of over pervasive nature ( for this characteristics) hence world cannot realise the true nature of Jiva.

The characteristics of colour etc. includes ragas also. If we call ragas as the defining characteristics of the Jiva then since their pervasiveness is due to  the nimitta of pudgala only and further this pervasiveness is absent in  all the states of the Jiva, hence it gives rise to the flaw of non-pervasive nature.

In this manner, people with differentiating knowledge , using logic and with proper examination, have called consciousness as the defining characteristics of the Jiva which does not entail flaws of non-pervasive and over pervasive nature. This is proper and applicable since it defines the true nature of the Jiva explicitly.

And how is it ? In all the forms of the Jiva, it is always present and never absent. Hence O people of the world! Accept this as the true characteristics of the Jiva since this only leads to realizing the true nature of Jiva.

Now, if the Jiva is explicit with this characteristics , then why ignorant people remain unaware of it ? Acharya expresses his shock and dismay as follows:

Shloka 43 : Although with this characteristics the natures of Jiva and Ajiva are different which is known to the knowledgeable people and they experience it themselves , even then why the explicitly spreading  unlimited moha or ignorance of the ignorant Jivas keeps dancing so brazenly – It  is a cause for shock and dismay to us.

Further he concludes that even if Moha dances , let it dance. The nature of Jiva remains unchanged :

Shloka 44 : In this manner from beginingless time, in this dance of great ignorance, it is the pudgala having colour etc. which alone is dancing and nobody else. In this undifferentiated knowledge, it is the pudgala only which is seen in various forms. Jiva does not have these forms.  Actually the Jiva is opposite  to the corrupted form of ragas of pudgala nature, i.e. of the nature of excellent pure consciousness. 

Explanation : On seeing the corrupted form of consciousness due to ragas, one should not misunderstand that these too are conscious by nature. Because if they are pervasive in all states of the consciousness  then they can be called as belonging to consciousness. However this is not so since in the Moksha state these bhavas are absent. Further the experience of the ragas is of the nature of perturbation and unpleasant which is opposite to the experience  of consciousness which is totally unperturbed. This is the nature of Jiva- this should be so realized.

Now with the application of differentiating knowledge , this knowing dravya reveals himself – describing such greatness, Acharya concludes this chapter with the following kalash:

Shloka 45 : In this manner, using the saw of knowledge, i.e. by practicing continuously, till such time that the jiva and ajiva are not  totally separated explicitly,  till that time, this soul of the form of dravya of knowledge, being pervasive in all the objects and growing continuously explicitly with the power of consciousness, reveals himself quite soon in all its magnificence.

Explanation : Jiva and Ajiva are in a collective form from beginigless time hence they are seen as one due to ignorance. By practice of differentiating knowledge, till such time that they are not separated explicitly, i.e. the jiva is liberated from karmas and attains Moksha, till that time, this jiva of the form of dravya of knowledge , using his power of knowledge to know all the objects of knowledge, reveals himself explicitly very soon.

What it means is that after achieving right belief, till such time that the Keval Gyan is not generated, till that time, through the sruta gyana  of scriptures as described by omniscient, one knows all the objects of knowledge indirectly in short as well as detail. The experience of the soul of the nature of knowledge alone is the revelation of the same(indirectly). Later, when the ghatiya ( four Jiva harming karmas ) karmas are destroyed and the Keval Gyana is revealed then he knows all the objects of knowledge directly and he experiences the soul of the nature of knowledge directly. That is the direct revelation. In this way even before attaining Moksha the soul is illuminated. This is the sequence of the separation of Jiva and Ajiva.

In this way the first Jiva Ajiva chapter concludes.

The commentator had first described the stage and then told that Jiva and Ajiva enter the stage together in which they have adopted a joint disguise. The right believing person with differentiating knowledge , with his right knowledge, and examining the two with their characteristics , identifies them separately , then the act of impersonation is terminated and they return back to their original forms and exit from the stage. In this way the metaphor has been used for description.

The translator adds the following :

Jiva and Ajiva are joined together from beginingless time. On seeing them in combination the foolish ignorant Jiva is not able to attain the pure natural form of the soul. On listening to the sermon of shri guru, with the acquisition of differentiating knowledge , the Gyani jiva is able to recognize his own nature. Same Jiva , in opportune moment destroys the ignorance i.e. attains keval gyana. Such jiva are only called great in this world who acquire Moksha and become blissful for ever.

This concludes the first chapter of Jiva-Ajiva Adhikar  of  ( Acharya Kundakundacharya written) shri Samayasara granth on which (Acharya Amritchandracharya  has written) Sanskrita commentary  is AtmaKhyati (and Pandit jayachandra have written Samayasar Vachanika).