53. Samayasar Gatha 390-410

Now the commentator Acharya preaches that with the spirit of discarding karma chetna and karma phal chetna, playing with the absence of agyan chetna, realizing the nature of gyan chetna in totality, playing with it, the gyani people should ever remain blissful- same is described in next kalash-

Shloka 233: With the spirit of continuous total detachment towards karma and fruits of karmas, explicitly playing with the  destruction of agyan chetna, acquiring gyan chetna through own self, realizing it totally, playing with it, one should continuously enjoy the nectar of soul experience free of karmas – this is the message to gyani people.

Explanation: Here firstly the activities related to karmas namely karma chetna were renunciated by means of 49-49 combinations of declarations, subsequently the karma phal of 148 types of karmas were renunciated; in this manner destroying agyan chetna one is preached to indulge in gyan chetna. This gyan chetna is ever blissful and of the nature of experience of self. The gyani people should enjoy it for ever- this is the preachment of gurus.

This is Sarva vishuddha gyan adhikar. Here firstly the gyan has been shown to be different from the acts of doing- enjoying. In the subsequent gathas the gyan is shown to be different from other dravyas and bhavas of other dravyas. Same is informed in next kalash-

Shloka 234:  Now, in this chapter pertaining to knowledge, the differentiated knowledge with respect to all other substances, becomes stationary.

How does it become?- By identifying the difference with respect to all other substances with certainty, although it appears same due to the relationship of knower and the known, without the resultant   various types of actions, remaining unpertubed in the knowledge activity form, it remains stationary with brightness.

Explanation: The knowledge has been shown to be different from all the substances.

The same is described in the next gathas-

Gatha 390: Scripture is not knowledge since scripture does not know anything. Hence knowledge is different and scripture is  different – this is known  to Jinendra Deo and he has told so.

Gatha 391: Words are not knowledge since words  do not know anything. Hence Knowledge is   different and words are   different – this is told by  Jinadeo.

Gatha 392: Shape is not knowledge since shape does not know anything. Hence knowledge  is different and shape is different-  this is told by Jinadeo.

Gatha 393: Colour is not knowledge since colour does not know anything. Hence knowledge  is different and colour is different-  this is told by Jinadeo.

Gatha 394: Smell is not knowledge since smell does not know anything. Hence knowledge  is different and smell is different-  this is told by Jinadeo.

Gatha 395: Taste is not knowledge since taste does not know anything. Hence knowledge  is different and taste is different-  this is told by Jinadeo.

Gatha 396: Touch is not knowledge since touch does not know anything. Hence knowledge  is different and touch is different-  this is told by Jinadeo.

Gatha 397: Karma is not knowledge since karma does not know anything. Hence knowledge  is different and karma is different-  this is told by Jinadeo.

Gatha 398: Dharma (dharma dravya) is not knowledge since dharma  does not know anything. Hence knowledge  is different and dharma is different-  this is told by Jinadeo.

Gatha 399: Adharma ( Adharma dravya) is not knowledge since adharma does not know anything. Hence knowledge  is different and adharma is different-  this is told by Jinadeo.

Gatha 400: Kaal (Time dravya) is not knowledge since kaal does not know anything. Hence knowledge  is different and kaal  is different-  this is told by Jinadeo.

Gatha 401: Akash (space dravya) is not knowledge since akash does not know anything. Hence knowledge  is different and akash is different-  this is told by Jinadeo.

Gatha 402: In the same way, adhyavasan is not knowledge since adhyavasan is insentient hence knowledge is different and adhyavasan is different.

Gatha 403: In reality Jiva is knower, him alone is knowledge since he knows continuously; knowledge is indifferent from knower, they are not different- so it should be known.

Gatha 404: Knowledge alone is Samyakdarshan, Knowledge alone is Samyam(austerity), Knowledge alone is Sutras of Ang Poorva, dharma-adharma ( bhavas of punya-pap) is also knowledge, and Pravajya ( Baptism) is also knowledge – this is accepted by Gyani people.

Commentary: Sruta (scripture) i.e. spoken form dravya sruta is not knowledge since speech is insentient hence knowledge and scripture  are different. Words are not knowledge since words are paryaya of pudgala dravya hence insentient. Therefore knowledge and words are different.

Shapes are not knowledge since shapes belong to pudgala being their quality hence are insentient. Therefore shapes and knowledge are different. Colours are not knowledge since colours are quality of pudgala dravya which is insentient hence colours and knowledge are different. Smell is not knowledge since smell is quality of pudgala dravya which is insentient; hence smell and knowledge are different. Taste is not knowledge since taste is quality of pudgala dravya which is insentient; hence taste and knowledge are different. Touch is not knowledge since touch is quality of pudgala dravya which is insentient; hence touch and knowledge are different.

Karma is not knowledge since karma is insentient hence karma and knowledge are different. Dharma dravya is not knowledge since it is insentient, hence dharma dravya and knowledge are different. Adharma dravya is not knowledge since it is insentient, hence Adharma dravya and knowledge are different.Kaal dravya is not knowledge since it is insentient, hence kaal dravya and knowledge are different. Akash dravya is not knowledge since it is insentient, hence akash dravya and knowledge are different.

Adhyavasan is not knowledge since it is of the form of karma fruition and is insentient. Hence knowledge and adhyavasan are different.

In this way from the view point of Nishchaya, knowledge is seen to be different with respect to all other dravyas – so it should be seen.

Now it is told that jiva only is knowledge since jiva is sentient, hence jiva and knowledge are not different. The knowingness is there in Jiva on its own, hence knowledge and jiva cannot be doubted to be different.

Therefore knowledge only is Samyakdarshan, knowledge is samyam (austerity), knowledge alone are sutras of Angpoorva; dharma-adharma (bhavas of punya-pap) are also knowledge only. Knowledge alone is baptism; this is Nishchaya Charitra.

In this way with respect to paryayas of the jiva also, the knowledge is proved to be indifferent in reality – so it should be known.

In this manner knowledge is different from all other dravyas, while it is indifferent from all the natures of jiva of darshan etc. Thus it does not have defects of non pervasiveness or over pervasiveness. Now whoevever removes the eternal delusion i.e. causes of ignorance of the form of dharma-adharma which are punya-pap or shubha –ashubha form other substances, accepted baptism in the form of nishchaya charitra, stabilizes himself in the form of darshan-gyan-charitra within his own self, manifesting soul in the moksha marga, attains dense knowledge form self which is devoid of accepting/discarding anything and thus attaining  pure samaysar form he experiences himself directly.

Explanation: Here knowledge has been shown to be different from all other dravyas while it is it is indifferent from all  paryayas (of own dravya). This characteristic eliminates the flaw of non pervasiveness and over pervasiveness (of other characteristics), since soul is identified by Upayoga and upayoga by knowledge primarily. This knowledge is not existing in insentient dravyas hence it eliminates over pervasiveness and it is existent in all its manifestations hence the non pervasiveness is eliminated.

Here knowledge implies the soul only since the quality and its owner are indifferent in this depiction hence there is no contradiction. Here the soul is described predominantly with respect to knowledge only and by this feature only it is experienced differently with respect to other dravyas.

Although soul has infinite dharmas, however most of them are not experienced by the Chhadmastha ( upto 12^th gunasthana jivas). Hence by those chacteristics the soul cannot be identified. Further several dharmas like astitva, vastutva, prameyatva etc. can be experienced but they are common in other dravyas also hence from those characteristic the soul cannot be identified. Again several dharmas are dependent upon the nimitta of other dravyas hence if they are declared as charcteristics then the pure nature of real soul cannot be realized.

- Therefore by knowledge only the chhadmastha jiva ( one having chhayopasham knowledge only) can identify the soul. Therefore knowledge only is called as soul. From this knowledge attitude of indulging in other dravyas in the form of shubha-ashubha upayoga  due to the eternal ignorance  needs to be discarded and indulgence in samyakdarshan- gyan-charitra i.e. the indulgence in own dravya form manifestation needs to be practiced which results in soul traversing the path to Moksha and attaining total knowledge. Then nothing is left for soul to accept or discard – such real samaysar form, complete knowledge state shuddha Siddhahood is attained. This is known as real vision.

The visions are of three kinds-

1. Firstly with the knowledge of shuddha naya the belief in knowledge form soul – such vision  is acquired in Avirat state due to elimination of Mithyatva.

2. After acquiring knowledge-belief, by discarding all the possessions and practicing the knowledge form soul and concentrating the upayoga in knowledge only. Just as by means of shuddha naya, the form of soul was known to be like that of Siddha bhagawan and  believed; same is contemplated upon and the dhyan is concentrated upon the same. The same is practiced again and again – such vision is attained in Apramatta state. With such practice , till Keval gyan is acquired, the practice continues- this is the vision of second kind. In this manner the total knowledge is seen indirectly by means of shuddha naya.

3. In the third kind after attainment of Keval Gyan the observation is direct. Thus without all the Vibhavas ( bhavas due to nimitta of   other dravyas)  the knowledge sees all and knows all- this is direct vision of complete knowledge.

Hence the knowledge only is soul. In this description of non differentiation calling knowledge or soul is the same thing. There is no contradiction.

Same is described by kalash next-

Shloka 235: The knowledge has now steadied such that its glory always remain present and the opposing karmas are not existent.

How has it steadied ? – Different from all other dravyas it has steadied.

And how is it?- It remains fixed within itself.

And how is it? – It stays with its property of vastutva different from others. The nature of substance is general-specific hence knowledge has the property of general-specific  also.

And how is it? – It is devoid of acceptance and discarding ; i.e. knowledge does not receive anything nor gives anything away.

And how is it? – It is devoid of impurities of ragas etc.

The glory of such  knowledge which is ever present; how is that knowledge? – Which does not have any divisions of beginning-middle- end, natural, well spread, bright with illumination, which is dense with pure knowledge, - whose glory is ever present; it has steadied and remained in such form.

Explanation: The nature of knowledge in final form  is to know all. Hence when it is revealed then it appears with all these properties described above. Nobody can spoil its glory, it remains lit for ever.

Now it is told that to be able to attain such knowledge form soul itself is the fulfillment. 

Shloka 236: The one who has gathered all  its powers within itself- attaining such fulfilled soul within the soul. What it implies is that whatever was discardable has been discarded and whatever was acceptable has been receieved. 

Explanation: The adornment of  total knowledge and collection of all the powers within the soul itself is the fulfillment. Thus all the things renunciable have been discarded and whatever was acceptable has been received- this alone is fulfillment.

Now it is told that in this way the knowledge does not have body also, by means of next kalash-

Shloka 237: In this manner the knowledge has been proved to be different from all other dravyas; how can that knowledge be Aharak i.e. capable of consuming karma-nokarma form food? And when it cannot be Aharak;then  how can there be a doubt of it having a body? Hence it cannot have a body.

Same is described by the Gathas next-

Gatha 405: In this way whose soul is non corporeal, that is definitely not Aharak, since Ahar(food) is corporeal and that food is matter form.

Gatha 406: Thus soul does not have capability to receive other dravyas, nor is it capable to discard other dravyas since soul has some such Prayogic and Vaisrasik qualities ( qualities due to nimitta of other dravya or natural) .

Gatha 407: Therefore pure consciousness form soul does not receive jiva-ajiva form other dravyas at all and does not discard them either.

Commentary:  here the word ‘soul’  stands for knowledge only, since from ‘the undifferentiated view point the characteristics themselves imply the objective’  - using this logic the commentator has been calling soul as knowledge only. That’s why here he says that the knowledge does not receive or discard other dravyas at all, since with Prayogic quality (quality caused due to nimitta of other dravya)  and Vaisrasik quality( quality due to its own nature), both of them do not enable knowledge to accept or reject other dravyas. Non corporeal soul dravya i.e. knowledge does not consume corporeal pudgala dravya as food. Hence knowledge is not Aharak, therefore don’t have a doubt that knowledge may have a body.

Explanation: The knowledge form soul is non corporeal while the Ahar(food) is karma-nokarma form pudgala by nature which is corporeal. Hence in reality soul cannot consume pudgala form Ahar. It is the nature of the soul that he does not accept other dravyas at all. Soul, whether he manifests as per his own nature or Vibhava form, he accepts or discards his own manifestations but not other dravyas. Hence one should not doubt that soul has a body formed out of pudgala.

Now it is told that by the same logic, pudgala form body parts, external features or dress are not cause for the Moksha. This is informed in the next kalash-

Shloka 238: In this manner the body is absent in pure knowledge. Hence the body form features, dress, parts are not cause for Moksha for the Knower.

Same is described in next gathas:

Gatha 408: After adopting several types of Muni Ling (signs pertaining to Munihood) or Grihstha ling ( signs pertaining to householder), the foolish ignorant people say that ‘ These signs alone are the Moksha Marg.’

Gatha 409: Acharya says that these signs are not path for Moksha since Arihant deo discarding all signs, being ruthless with respect to the body accept darshan-gyan-chritra only.

Commentary: So many people, out of ignorance adopt dravya ling (external features) itself  as Moksha marg with delusion, however believing dravya ling to be Moksha Mrag is incorrect since all Bhagwan Arihant Deo, being pure knowledge form have no attachment towards the body which is the base for dravya ling. Hence it is obsereved that Moksha marg is traversed by adopting darshan-gyan-charitra discarding dravya ling dependent upon the body.

Explanation: If body based dravya ling were the cause for Moksha then the Arihant etc. would not have discarded attachment towards body to practice darshan-gyan-charitra.- They would have attained Moksha through Dravya ling itself. Hence it establishes that body based dravya ling is not path for Moksha. In reality darshan-gyan-charitra form soul alone is the path to Moksha.

Now it is reaffirmed that darshan-gyan-charitra alone is Moksha Marg-

Gatha 410:  Muni ling and Grihastha ling are not Moksha marg ; The darshan-gyan-charitra are moksha marg- thus says Jinadeo.

Commentary: Definitely dravya ling is not Moksha marg, since being dependent upon the body, it is other dravya. Darshan-gyan-charitra alone is moksha marg since it is dependent upon the soul and itself it is soul form.

Explanation: Moksha is manifestation of the soul in totally karma less form. Hence its cause should also be manifestation of the soul. Darshan-gyan-charitra are manifestation of the soul hence that alone is moksha marg- thus is told definitely. Ling is body form and body is pudgala dravya form. Hence body of the soul is not moksha marg. In reality one dravya does not do anything for another dravya- this is the rule.