40. Samayasar Gatha 266-275

Now it is said that the adhyavasan so established in this manner as cause for bondage are incapable  hence they are delusion only. Those acts which are incapable are called Mithya since whatever was desired that was not fulfilled. Hence such a desire is futile – this is shown next:

Gatha 266: O brother! If you have such a thinking that I make jivas happy-unhappy and capture them or release them, then such a thinking is irrational, of the form of delusion and futile. When the subject of thinking is unrealistic, then  definitely it is delusion.

Commentary : ‘I make other jivas happy-unhappy’ etc. and ‘I capture them or release them’ etc. are all Mithya adhyavasan. This is so since the bhavas related to others are incapable of materializing in reality. The bhavas related to others do not have control on others. Just as someone says that ‘I pluck the flowers in the sky’ and  he has such adhyavasan also then that being false is Mithya form. It serves for harming himself and it does not cause anything to others.

Explanation: The bhavas which are non functional are futile. This jiva desires to make others happy-unhappy but that does not make others happy-unhappy. Hence such a thinking is futile and therefore Mithya.   

Now question is asked that why the adhyavasan is incapable of fulfillment? –that is answered next:

Gatha 267: O brother! This jiva gets bonded to karmas with the nimitta of adhyavasan by himself and by establishing in Moksha marga he himself gets detached from karmas. If this is so then what can you do for them? Since your intent of capturing or releasing them has become futile.

Commentary: O brother! If your thinking is that ‘I capture the other jivas or release them’ – then it is your adhyavasan, with the intention of capturing or releasing those jivas. Those jivas, in spite of the presence of your adhyavasan, in the absence of their manifestations with raga or without raga (veetrag), do not get captured or do not get released respectively. Further in the presence of the manifestations with raga or without raga  and in spite of the absence of your adhyavasan, they get captured or released respectively. Hence this adhyavasan is irrelevant, inconsequential for others. Therefore this adhyavasan cannot materialize into reality hence it is Mithya only – this is the message.

Explanation : That act which does not serve any purpose, it is called irrelevant. Here the adhyavasan of capturing or releasing others did not do anything to them since even without the presence of this adhyavasan, the other jivas were bonded or attained Moksha due to their manifestations with raga or without raga. Further in spite of presence of this adhyavasan, the jivas did not attain bandh-moksha due to absence of their manifestations of raga or without raga. In this manner the adhyavasan is irrelevant towards others. Hence it does not serve any purpose and is Mithya.

Same is described in next kalash along with inputs of next gatha:

Shloka 171: Soul transforms himself into several forms deluded by this useless futile adhyavasan. There is nothing in this loka into which he has not transformed himself; he takes all forms.

Explanation: This soul, forgetting himself due to the deluded attitude, believes himself to take all the forms of all the things and  all the states of transmigrations  out of all the four forms of transmigration in this world.

  Same is described by means of next gatha:

Gatha 268: Due to adhyavsan, jiva presumes all the paryayas of  tiryanch, narak, deva and manushya and different kinds of punya and pap, all to be his own.

Gatha 269: In the same way, dharma- adharma, jiva-ajiva, loka-aloka – all these are believed to be his own on account of this adhyavsan.

Commentary: This soul has been born with the attitude of violence (of killing others etc.) – hence with the adhyavasan of such violence he believes himself to be violent, with the adhyavsan of ahimsa believes himself to be non violent, and with other adhyavsans believes himself to be of several other types.

In the same way, under fructification of adhyavasan of hell, he believes  himself to be naraki, with fructification of adhyavsan of tiryanch he makes himself as animal.  With fructification of adhyavasan of manushya he believes himself to be human. With fructification of adhyavasan of heaven he believes himself to be deva. With fruitation of adhyavsan of punya he believes himself to be of punya form. With fruitation of adhyavsan of pap he believes himself to be of pap form.

In the same manner, with the adhyavsan of dharma being known, he believes self to be of dharma form. With the adhyavasan of adhrma being known, he believes self to be of adharma form. With the adhyavsan of other jivas being known, he believes self to be of the form of other jivas. With the adhyavasan of lokakash being known , he believes self to be of the form of lokakash. With the adhyavasan of alokakash being known he believes self to be of the form of alokakash.

In the way with adhyavasans he presumes all forms.

Explanation: These adhyavasans are of ignorance nature. Hence jiva without knowing his own true nature,  presumes all forms for his soul and manifests believing them to be his own.

Now the same is described in next kalash along with indication of next gatha:

Shloka 172: Although this soul is different from all dravyas, even so it  assumes all forms for itself under the influence of adhyavasans. How is that adhyavasan? – It is like a knot of Moha.  Those who do not have such adhyavasan are munis.

Now it is told that those who do not have such adhyavasan do not attract karmas:

Gatha 270: Those who do not have the above described adhyavasans  and also not having other similar forms of adhyavasans ; those munis are not attached to shubha or ashubha karmas.

Commentary: The above described adhyavasans are of three types- 

agyan(ignorance), adarshan(non vision)  and acharitra(non conduct). All these are nimitta for the bondage of shubha or ashubha karmas since they themselves are of the form of ignorance.

How are these? – Just as, ‘I kill other jivas’ etc. adhyavasans are of the form of ignorance since the soul is knower alone. For that reason it is knowing activity nature only. From the view point of dravya drishti of existence it is without any reason, i.e. it has not been generated by anyone. Always knowing alone is its activity – such is the soul and killing, harming, etc. activities are born out of raga-dwesha fruition.

In this way, without knowing the difference between  the soul and the activities of killing etc., without knowing the different soul, ‘I kill other jivas’ such adhyavasan is ignorance. In the same way, without viewing  the different soul, without believing in it – such adhyavasan is Mithya darshan. In the same manner, non conducting of the different soul, such  adhyavasan is acharitra (non conduct).

‘This dharma dravya is known by me’ -such adhyavasan is also ignorance form. This is so since soul is of the form of knowledge hence is just knowledge only, since from the view point of dravya drishti of existence it is without any reason i.e. it has not been generated by anyone – it is such knowledge form only and dharma etc other dravyas are of the nature of subjects of knowledge.

In this way without knowing difference between knowledge and the subject of knowledge, without having knowledge of different soul, ‘I know dharma dravya’ – such adhyavasan is also ignorance. Without seeing the different soul, without believing in different soul, such adhyavasan is  Mithya darshan. Further without having conduct of different soul, this adhyavasan is acharitra.

In this way, all the adhyavasans are nimitta for bondage. Therefore those who do not have any adhyavasan are  the prime amongst the munis. They are called great muni and are rare.

How are those munis? Soul is different from all bhavas of other dravyas.  From the view point of dravya drishti of existence it has not been born out of anyone hence it is of knowing nature form without any reason. By existence it is just knowledge form without reason. – They know such soul. They also have belief in such soul and they conduct in such soul. They are of the nature of pure, independent, unrestrainted illuminated internal flame. Hence without the  ignorance etc., they do not attract karmas of shubha or ashubah kind.

 Explanation: The adhyavasans are of the form ‘I kill others’ or ‘I know others’ etc. So long as this jiva does not know the  difference between the soul and the ragas  and soul with the other dravyas being subjects of knowledge , till then he manifests in the form of adhyavasans. In the absence of differentiating knowledge he manifests in the three forms of Mithyadarshan, Mithyagyan, and Mithya Charitra. Those who do not have such adhyavasan are great amongst the munis. They know the soul in the right way, they believe in the right way and conduct in the right way. Hence in the absence of ignorance, manifesting in the form of Samyakdarshan-samyakgyan-samyak charitra , they do not get bonded with karmas.

Now it is enquired that the term adhyavasan has been used several times, but what exactly is adhyavasasn? Its nature is not clear. In reply the nature of adhyavasan is described:

Gatha 271: Intelligence, activity, adhyavasan, mati, vigyan, chitta, bhava, and manifestation – they all mean the same. The names are different but the meanings are not different.

Commentary: In the absence of differentiating knowledge between self and others, the thoughts of jivas are adhyavasan, the same from point of view of thinking is buddhi (intelligence). Same from aspect of activity or decisions is vyavasaya ( activity). From aspect of knowing it is mati. From aspect of realization it is Vigyan. From aspect of consciousness it is chitta. From aspect of conscious being it is bhava. From aspect of manifestation it is known as Parinam- all these mean the same.

Explanation: Here buddhi etc. eight types of names are told. All these are manifestation of conscious soul. So long as there is lack of differentiating knowledge between self and others, till such time there is belief of oneness of self and others in the form of buddhi etc. These are known as adhyavasan.

Now it is told that the advice of discarding adhyavasans convey the objective that vyavahara naya has been dropped and nishchaya naya has been adopted – this is conveyed in the next kalash:

Shloka 173: All the adhyavasans towards all the objects has been described as worthy of discarding by the Jina Deva. Hence Acharya says that we believe that Jina Deva has asked to discard all the vyavahara with respect to all others. Hence we preach that those who are saintly, they should adopt the right Nishchaya in the perturbation free form and remain stationary within their glorious nature of soul  and their pure dense knowledge form.

Explanation: Jinendra deva has advised to discard all the adhyavasan of the nature of oneness with all the other objects. From this it should be understood that he has asked to discard all the vyavahara pertaining to others. Hence remain stationary within your own soul of the nature of pure knowledge form. In this way he has preached to adopt pure nishchaya. Acharya has also expressed surprise that ‘ It is suprising that when bhagwan has advised to discard the adhyavasans , then why do the wise ones do not discard it and remain stationary within their own nature?’

Same is expressed in the next gatha :

Gatha 272: In this manner the above described vyavahara naya of the form of adhyavasans should be known to be negated by nishchaya naya. Those Munis who take recourse to nishchaya naya, they attain Nirvana.

Commentary: Nishchaya naya is dependent upon the soul while vyavahara naya is dependent upon others. Here all the adhyavasans dependent upon others i.e. believing self and others to be same  has been described as cause for bondage. Hence such adhyavasans have been told to be discarded by the people desirous of Moksha using means of Nishchaya naya. This implies that Nishchaya naya has been used to negate the vyavahara naya in reality and  to reject it  since just as adhyavasan is dependent upon others the vyavahara naya is also dependent upon others, there is no difference between the two. In this way it is established that vyavahara naya is worthy of negation only since those people who are dependent upon the soul based Nishchaya naya, they alone can get separated from karmas. Further the dependence of vyavahara naya based upon others is adopted even by the abhavya jivas who can never get separated from karmas.

Explanation  : Several types of bhavas manifest within the soul on account of nimitta of others. All those are subject of vyavahara naya. Therefore vyavahara naya is dependent upon others and the natural bhava of self is subject of nishchaya naya ; hence nishchaya naya is dependent upon the self. This way adhyavasan is also subject of vyavahara naya ,hence discarding of adhyavasan is same as discarding of vyavahara naya. Therefore nishchaya naya is treated as prime and vyavahara naya has been preached to be renunciated since those who take recourse to nishchaya naya, they can get rid of karmas but those who take recourse to vyavahara naya singularly, they cannot be rid of the karmas. Even abhavya takes recourse to vyavahara naya but they never are rid of the karmas.

Now, someone enquires that how abhavya takes recourse to vyavahara naya?- this is replied next:

Gatha 273: Jinenshwara deva has described Vrita (fasting), samiti ( restraint), gupti (controls), sheel (morality) , tapa (penance). In spite of practicing them the abhavya jiva is ignorant mithyadrishti only.

Commentary: Aided with sheel and tapa and protected with five samiti and three gupti, abhavya also practices ahimsa etc. five mahavritas (vows) form vyavahara charitra. Still the abhavya is devoid of charitra, ignorant mithyadrishti only, since he lacks knowledge-belief which is the cause for nishchaya charitra.

Explanation: Abhavya jiva practices vyavahara charitra of Mahavritas, Samiti, gupti form; still due to lack of nishchaya samyak gyan- darshan, he does not acquire samyak charitra , hence he is agyani mithyadrishti only.

Now the disciple asks that when he has knowledge of eleven Angs then why is he called ignorant?- That is answered next:

Gatha 274: Abhavya jiva studies the scripture but he he does not have belief in the Moksha tatva; therefore that non believer ignorant person does not get benefited by the knowledge of scriptures.

Commentary: First of all the abhavya jiva does not have belief in Moksha, since he lacks knowledge of pure knowing soul form due to which he does not know the pure soul. Therefore that abhavya jiva does not have belief from that knowledge. For this reason, in spite of reading eleven Ang form scripture  from Acharang onwards , he lacks the quality of the knowledge of scriptures, hence he is not gyani.

The quality of knowledge of scriptures is that one gets knowledge of the desirable different knowing soul. Therefore without having belief in desirable different knowing soul, the abhavya in spite of studying scriptures is not able to know his own soul. This way he lacks the quality of studying the scriptures which is of the form of knowing the different soul. Therefore lacking the right knowledge and belief that abhavya is ignorant only – this is the rule.

 Explanation: Abhavya jiva studies eleven Angs scripture, even then he does not acquire knowledge-belief of the pure soul. Hence he did not acquire the quality of the study of scriptures and thus he is ignorant only.

Now the disciple enquires that abhavya has faith in the dharma at least. Why that has been negated? – That is answered next:

Gatha 275: Abhavya jiva has faith in dharma, understands it , desires it and practices it but he has faith in dharma which is nimitta for enjoying the riches of the world; he understands them only, desires them only and practices them only. He does not have faith in the dharma which is nimitta for the destruction of karmas ; does not understand it, desire it or practices it.

Commentary:  Abhavya jiva has belief in the substance of the form of karma-phal-chetna ( consciousness of  fruition of karmas) and does not have faith in substance of the form of permanent gyan-chetna (knowledge –consciousness), since abhavya jiva is not able to differentiate between self and others at any time. Therefore that abhavya jiva  does not have faith in the true dharma which is nimitta for the destruction of karmas; only he has faith in the false dharma which is nimitta of shubha karma form which gives rise to enjoyments. For this reason that abhavya jiva, on account of faith, knowledge, liking and contact etc.  in false dharma , achieves enjoyments upto last Graveyak heaven but does not get rid of karmas at any time. Therefore due to the lack of faith in true dharma he does not even have the right belief, hence it is appropriate to negate vyavahara naya by the nishchaya naya.

Explanation: Abhavya jiva has the consciousness of fruition of karmas and knows it but does not have knowledge consciousness, since he lacks capability of differentiating knowledge. Hence he does not have faith in pure dharma of the soul and he believes only shubha karma to be dharma, due to which he enjoys upto last Graveyak heaven but is not able to destroy the karmas. Hence it is not called belief in the true dharma. This is the reason that Vyavahara naya has been negated as against Nishchaya naya.

Further it should be known that this granth is predominantly experience based following hetuvad ( cause effect relationship). Hence the discrimination between bhavya and abhavya is carried out based upon experience. If the same is considered from the point of view of ahetuvad (without assigning any cause) agam then abhavya has a minute level of belief remnant in favour of  vyavahara naya  which is known only to kevali bhagwan. This cannot be experienced by the chhadmastha ( person belonging to 1-12 gunasthana) and only omniscient has capability to know it. Therefore the abhavya always retains a singular form Mithyatva towards Vyavahara naya which can never be overcome. Hence he remains abhavya for ever.