Now
it is told that once it is decided that dravyaling is not the moksha marg then
one should proceed as follows, as per the sermon.
Gatha 411: When dravya ling is not Moksha marg, hence Sagaar i.e.
grihastha (householder) and Anagaar i.e. the ones who have renunciated the
house i.e. Munis,who have adopted
whichever lings, discarding them, they should immerse their soul in
darshan-gyan-charitra form Moksha marg- such is the sermon of shri guru.
Commentary: Since dravya ling is not Moksha marg; hence
discarding all the dravya ling i.e. giving up its attachment, soul should be
made one with darshan-gyan-charitra since that alone is Moksha marg- such is
the sermon.
Explanation:
Here the preachment is for discarding dravya ling
and adopting darshan-gyan-charitra- this is general preachment in reality. Here
if someone thinks that it is preached to give up the vows of Muni and Shravak
then it is not so. Only those who believe that dravya ling is Moksha marg and
just adopt the attire, their belief is rectified
that attire alone is not moksha marg. Real
Moksha marg is manifestation of soul in darshan-gyan-charitra alone. In
Vyavahara Achara sutra it is said that external vows of Muni-Shravak are cause
for Nishahcya Moksha marg in vyavahara sense. Here that is not discarded but it
is told that giving up its attachment also, by adopting real moksha marg, it
leads to moksha. Only dress alone is not cause for Moksha- thus it should be known.
To
firm up the same , a kalash is recited here-
Shloka 239: Since the substance of the soul is the trinity of
darshan-gyan-charitra; hence the people desirous of Moksha should follow this Moksha marga alone for
ever.
Same
is preached by the Gatha next:
Gatha 412: O bhavya! You
should direct your soul in the Moksha marg, contemplate of the same, experience
the same, traverse within the soul only continuously; do not traverse within
other dravyas.
Commentary: Acharya
preaches that O Bhavya! This soul has been traversing from eternal times till
now in other dravyas or raga-dwesha etc. continuously due to fault of his own
intelligence. Now you should extricate your own soul from the raga-dwesha etc.
of other dravyas using the property of your own intelligence and immerse within darshan-gyan-charitra continuously
with total tranquility.
In
the same way, blocking all other worries, with total concentration contemplate
of darshan-gyan-charitra.
In
the same way, renunciating all the karma chetna and karma phal chetna,
discarding them, becoming pure gyan chetna form, experience darshan-gyan-chetna
only.
In
the same way getting immersed in the manifestations occurring every moment under the influence of nature of dravya, traverse
within the darshan-gyan-charitra.
In
the same way taking recourse to only knowledge form in a calm state, do not
traverse even minutely in all other dravyas which enter into knowledge as
objects of knowledge due to their imposition.
Explanation:
The real form manifestation of soul is in the form
of darshan-gyan-charitra, they alone are moksha marg. Applying the soul within
them, contemplating of them, experiencing them, manifest within them only and
not other dravyas- this alone is real preachment, do not get carried away in
vyavahara alone.
Same
is described by means of next kalash-
Shloka 240: The path to moksha is in darshan-gyan-charitra form only. Hence the
person who practices this, stays within it, contemplates of the same
continuously, exeriences the same; traverses within same always and manifests
within same, that person in a short while experiences own godly form- samaysar
form – definitely and attains it.
How does it traverse- without touching ( contemplating of) other
dravyas it traverses.
Explanation: By
practicing nishchaya moksha marg, one attains Moksha in a short while- such is
the rule.
Now
it is told that those who have oneness towards dravya ling only believing it to
be Moksha marg, they do not attain Moksha. This is informed in next kalash-
Shloak 241: Those people who have discarded the above
described real Moksha marg and applied their soul in vyavahara marg and for that reason they indulge in oneness
with dravya ling or external attire and believe that this would grant them
Moksha. Those people even though they have adopted the Munihood, still being
devoid of knowledge of the tatva, they do not experience /attain this Samaysar.
How
is that Samaysar? – Which is ever in fruition. No opponent can prevent its
fruition.
And
how is it ? – Which is indivisible; does not get divided on account of nimitta
of objects of knowledge.
And
how is it ? – which is one; which has several states on account of paryayas,
even so it does not give up its oneness.
And
how is it? – Incompararble which has none similar to it- which is
illuminated;
the illumination of the knowledge can not be described as
illumination of the sun in metaphor form.
Which is heavy with the brightness of its own nature which cannot be carried by
anyone else, which is devoid of any impurities due to raga etc. – such
paramatma form cannot be achieved by the dravya lingi.
Same
is described in Gatha next:
Gatha 413: Those people who have oneness with several types of
Muni ling or Grihastha Ling thinking that it would provide them with Moksha,
those people have not realized the Samaysar.
Commentary: Those
people who really believe that I am Shraman or Muni or, worshiper of the
Shramans, assistant or Shravak; in this manner they take false pride in oneness
with dravya ling. They are deluded about the famous vyavahara being practiced
from eternal times and without realizing the Nishchaya naya of great
differentiating knowledge, they do not observe the samaysar of the real
knowledge form hence they do not attain it.
Explanation:
Those who are deluded due to Vyavahara generated
out of influence of other dravya from eternal times, they believe that ‘ this
external attire of Mahavrita etc. would provide us with Moksha’ , but they are
unaware of Nishchaya naya by which differentiating knowledge is attained. Hence
they do not achieve real paramatma form pure knowledge form Samaysar also.
Same
is described in next kalash-
Shloka 242: Those people
who are deluded or attached towards Vyavahara only, they do not know the
reality. Just as those people in the world who are deceived with the knowledge
of rice skin, they believe the rice skin itself to be rice. They do not know the rice as rice.
Explanation:
Those who do not know the real form of the soul and
they are behaving foolishly in Vyavahara itself, believing body etc other
dravyas to be soul. They do not know the real soul. Just as some person does
not know the difference between rice skin and rice and indulge in beating rice
skin only, then he would not get rice. After having differentiating knowledge
of rice with rice skin one can acquire rice.
Same
is reaffirmed in next kalash:
Shloka 243: Those who are deluded due to attachment towards
Dravya ling and are blinded; they do not observe the Samayasar since in this
world dravya ling is attained through other dravyas while the knowledge is
attained through own soul dravya.
Explanation: Those
who believe only dravya ling to be their own they are blind; they do not see
the self and others differently.
Now
it is told that Vyavahara naya calls both types of lings of Muni and Shravak as
Moksha marg while Nishchaya naya does not call any ling to be Moksha marg.
Gatha 414: Vyavahara naya calls both types of lings of Muni and
Shravak to be Moksha marg while Nishchaya naya does not consider any type of
ling to be beneficial in Moksha marga.
Commentary: In reality
there are two divisions of ling in the form of shraman i.e. Muni and worshipers
of the shraman i.e. shravak , hence both lings are Moksha marg – such is the
statement ; this is only vyavahara, not reality since in vyavahara naya only
the impure dravya form is experienced
which is not same as reality.
Beyond
the divisions of shramans and worshipers of the shramans, indulgence in
darshan-gyan-charitra form pure
knowledge is one only- such pure experience alone is reality, that alone is
Moksha marg. Such knowledge alone is of the form of pure dravya hence it is
real ; hence those people who experience Vyavahara alone believing it to be
real , they do not experience the samaysar and those who believe only reality
as reality and thus experience, they experience the samaysar.
Explanation:
The subject of vyavahara naya is of the form of
differentiation hence impure dravya form and not real. The subject of nishchaya naya is undifferentiated
pure dravya hence is real. Therefore those who indulge in vyavahara alone
accepting it to be real, they do not attain samaysar and those who know reality
as reality alone, they attain samaysar and they alone attain Moksha.
Now
commentator says “ what is the point in talking anymore! One reality only needs
to be experienced.”
Shloka 244: Acharya says
that one should stop talking any more
and be done with useless vikalpas (contemplations) any more. From the view point of this Adhyatma Granth
one reality alone needs to be experienced continuously since in reality there
is nothing worthwhile other than Samaysar Paramatma of the form of knowledge
revelation which is filled with its own
essence.
Explanation:
Experience only the total knowledge form soul;
definitely there is nothing else other than it which is worthwhile.
Now
the samaysar granth is being concluded. The next kalash informs the same-
Shloka 245: Now this Samaya Prabhrita is being concluded.
How is it? – Which is
indestructible – it is like the incomparable eyes of the world.
Why? What does it do? – it permits direct attainment of blissful
dense knowledge form pure paramatma samaysar.
Explanation: This
Samaya Prabhrit granth is like eyes in the form of words and knowledge both
forms. Since just as eyes permit vision of pot, cloth etc. directly, in the
same way it shows the nature of pure soul directly which can be experienced.
Now
Acharya concluded this Samaysar granth. Hence he describes the glorious benefit
of reading this in the form of next gatha-
Gatha 415: The consciousness form bhavya soul who after reading the Samaya Prabhrit,
understanding its meaning and knowing the Tatva, immerses himself in its
meaning, he would attain highest blissful form.
Commentary: That
consciousness form bhavya soul who after reading this Shastra definitely,
realizing the real nature of illuminated consciousness form soul capable of
illuminating all the objects of the world, understanding the form of tatva by
its meaning as well as reality, makes himself stationary in the total dense
knowledge form paramatma soul by all his efforts, that person would be blissful
with totally unpertubed characteristics.
How
is this Shastra? – Samayasar form bhagwan parmatma, is called param bramha
since he has capability to illuminate
all. This samaysar Shastra describes it
hence it is like Shabda Bramha itself.
How
is that bliss which this bhavya person would attain? It is filled with the
essence of consciousness to be revealed immediately. It is stationary within
its own nature very well and can be described by the parmanand shabda being of the form of unpertubed soul.
Explanation: The name of this shastra is Samaya Prabhrit. Samaya stands for substance or soul, which it describes. Soul illuminates all the substances and describes them. Here the one which describes all the substances is called Shabda Bramha, in the same way the Shastra which describes the soul is also called Shabda brahma. Shabda Bramha stands for dwadashang Shastra, hence same metaphor is used here.
In
this way this shabda bhamha shows the pure paramatma i.e. Param Bramha
directly. Hence the one who studies this Shastra and stations himself in its
real meaning, he will attain Param Bramha and for that reason will attain Paramanand
i.e. highest bliss. That bliss is self generated, independent, uninterrupted,
without stoppage and indestructible. Hence O bhavya Jivas! For your own
benefit, you should read it, hear it, continuously remember it and contemplate
upon it, so that indestructible bliss may be attained- such is the preachment
of shri Gurus.
Now
a kalash informing the conclusion of
Sarva Vishuddha gyan adhikar is stated-
Shloka 246: In this manner the tatva of the soul i.e. the real
nature, is stationed in pure knowledge form finally. How is that tatva of the
soul knowledge form? – Indivisible; although due to several objects of
knowledge and due to opposing karmas, it appears fragmented, even so the pure
knowledge is unfragmented and for that reason it is one; stationary i.e. it
does not change the form from knowledge to object of knowledge. It knows self
i.e. capable of knowing himself by himself. It has no stoppage i.e. by any kind
of maneuvering it cannot be stopped.
Explanation: Here
the own nature of soul has been told to be knowledge only. Although soul has
infinite dharmas(qualities), out of which several are common dharmas ( common
qualities); they are over pervasive hence do not enable soul to be known
through them. Several dharmas are dependent on paryayas hence they are present
in some state and not present in another state; therefore they are non
pervasive. The soul cannot be identified through them either.
Although
consciousness is a characteristics, even then it is only of the form of power
hence invisible. However its manifestation is in the form of gyan and darshan.
Out of them, Gyan is with shape, directly experienceable, hence through this
only the soul is identified. Therefore this knowledge is called Atma Tatva primarily.
One
should not think that since soul is called solely knowledge form Tatva hence this much is reality and other dharmas
are false and not present in soul. By following such singularity it leads to
Mithyatva which is also known as faiths of Vigyan Adwaitvadi Bauddha and
Vedant. Hence such singularity is erroneous.
If
some one adopts Munihood with belief in singularity and contemplates of the
solely knowledge form tatva of soul, even then Mithya darshan does not get
destroyed. Although he may attain heaven on account of weak passions, but does
not lead to moksha. Hence through Syadvad only one should understand
reality.
In
this way with 415 gathas and 246 kalashs the Samayasar is completed.
[
In this way Shri Samayasar Granth written by Acharya Kunda kunda Deo in Prakrit
language, with Sanskrita commentary Atma Khyati written by Ahri Amrit Chandra
Deo and Samayasar Vachanika written by Pandit shri Jaichand Chhabra is
concluded]
Few words from the English Translator
I
am aware that this translation does not meet the classical translation
standards and perhaps there are several mistakes in translation as well as in
grammer. Nevertheless it was an attempt to make an English version of Samayasar
with commentary which I believe is not available at present. The purpose was to
bring this great scripture accessible to millions who do not know the Indian languages. I am sure that
if they sincerely make an effort to read and understand it, they would get an
opportunity to learn the great Jain philosophy which is incomparable in all
respects. To that extent this blog would help in opening the window to our
great and ancient scriptures.
For
myself it was a great experience since this exercise helped me to understand it
much better. Although I found several difficulties as follows:
1.
Many philosophical Jain Hindi words do not have English equivalent hence I had to use
them as it is.
2.
Many words had an English equivalent but the meaning was not the same,
leading to some distortion in translation. I have made some effort to reduce it
as far as possible.
3.
The Hindi sentences in the Shastra were excessively long. This made the
translation cumbersome and difficult to follow. I have tried to reduce the
length of sentences by breaking them.
I
hope the readers would be able to derive the true essence of Samayasar from the
English version. If they do so, the credit would really be that of Samayasar
only, which is glorious like a brightly glowing sun that even a poor reflector
like myself is able to reflect some of the illumination onto the readers.
----
Jai Jinendra
