Paramatma Prakash - 21

 

Now it is told that those Gyanis, who believe pure jewel trio alone to be  the nature of soul and know the self only to be of the form of Shiva, they only contemplate of own soul while adoring    Moksha state:

Gatha 32-155: Those gyanis who call the pure jewel trio  free of blemishes of ragas etc. to be the soul, they are adorers of Shiva state and being adorers of Moksha state they meditate upon their own souls.

Commentary: Those who are  veetrag  knowledgeable  of own experience believe  Samyak darshan, Samyak gyan and samyak charitra only to be own pure soul form from aspect of divisible naya, they are adorers of the Moksha state described as Shiva state. Being adorers of Moksha state, they contemplate only of the pure knowledge-darshan form own pure soul from aspect of nishchaya naya.

Next it is told that those who contemplate of the own soul of the form of infinite qualities devoid of blemishes of ragas etc., they definitely attain Moksha quite soon :

Gatha 33-156: Those people who always contemplate of the pure soul of the form of infinite qualities like keval gyan etc. and devoid of bhava karma, dravya karma and no karma form blemishes, those great Munis attain Moksha definitely quite soon.

Commentary: Listening to this statement of shri Guru, Prabhakar Bhatt enquired, “ O Prabhu! You said that those who contemplate of their pure souls, they  only attain Moksha and not others. But in Charitrasar etc. granths it is said that those who contemplate of dravya paramanu and bhava paramanu , they attain Keval gyan. Hence I have doubt on this subject.”

Then shri Yogendu Deva clarified- The term Dravya Paramanu stands for fineness of dravya and Bhava Paramanu stands for fineness of bhava. This is not regarding pudgla paramanus. Same thing is stated in Sarvarth Siddhi which is the teeka of Tatvartha Sutra- “ Drvavya Paramnu implies fineness of dravya and Bhava Paramanu implies fineness of bhava. It does not imply other dravya. “ Here the statement is in the context of own dravya and own qualities-modes and not other dravyas.

Dravya implies soul dravya  and its fineness implies  dravya paramanu. This is devoid of blemishes of ragas etc. form vikalpas. The disciple enquired that how  can it be called sookshma (fine) ? Its answer is as follows- The mind being subject of nirvikalpa samadhi, being invisible to senses, it is called Sookshma (fine). The Bhava form manifestations of own soul experiences are also micro fine and are of the nature of veetrag nirvikalpa supreme equanimity form bhava  which are not subjects of mind or senses, hence they are sookshma.

Listening to this the disciple enquired again that you have negated the mediation in the form of contemplation of other dravya and dhyan of own pure soul has been called as the means to Moksha. Where does such statement appear in scriptures? Its answer is that “ Contemplate of own pure soul.” – such a statement has been made in this book itself earlier  and Samadhi shatak also. Pujyapad Swami has also told “ The Jiva substance becomes omniscient-veetrag contemplating in the nirvikalpa samadhi form, his own nature  by himself within himself even for a moment. “

The subject of Shukla dhyan is described  as the fineness of dravya paramanu and bhava paramanu , such Shukla dhyan is attained by means of own substance and own bhava and not by means of other substances. In Siddhant the divisions of Shukla dhyan have been described to be of 42 types in the context of subject of dravya-bhava paramanu . These should be understood to be achieved unintentionally and not intentionally. Its example is as follows- During attainment of Upasham Samyaktva, as described in the scriptures the steps of Adhahkaran etc. occur which are carried out by Jiva. These are not carried out intentionally but occur automatically. In Shukla dhyan also it should be understood in the same manner.

To summarize, in the beginning stage, for stabilizing the mind and preventing undesirable sensual-passionate bhavas, it is suitable to contemplate upon Arihant etc. Panch Paramaeshthi who are traditionally cause for attaining salvation. However after attaining stability of mind, the own pure soul substance is the real means for attainment of salvation which should be the subject of contemplation. In this manner knowing the goal and the practitioner one should not have arguments about the subject of dhyan. The practitioner is  bhava of Panch Parameshthi while goal is dhyan of soul- this should be known without doubt.

Now darshan is described as nirvikalpa observation of existence of all without differentiation :

Gatha 34-157: The general observation by the jivas of all substances without differentiation of ‘this is white etc.’, is own darshan. Thus  you should know.

Commentary: Here Prabhakar Bhatt enquires that you have told that observation of own soul is darshan. But such a darshan is possible to Mithyadrishtis also, therefore they should be able to attain Moksha? Its answer- there are four types of darshan- chakshu (with eyes), achakshu (without eyes), Avadhi and Keval darshan. Out of these the observation with mind is achakshu darshan while with eyes is chakshu darshan. Out of these four, the observation of soul in the worldly state of jivas, is carried out with mind. That observation of soul is realized with the upsham (subsidence), Kshayopasham (subsidence cum destruction), and kshaya (destruction) of Mithyatva etc. seven karmas. For the samyakdrishti, this darshan is of the form of belief in nature of reality hence is cause for Moksha, wherein pure soul substance is the objective. However Mithyadrishtis lack the samyaktva of the form of right  belief in substances hence they do not have belief that ‘ pure soul substance is the objective’ , therefore they do not observe the soul. For Mithyadrishtis the observation-knowledge of coarse form external dravyas is attained using mind and senses, which is not samyak darshan hence is not cause for Moksha either. The essence is that due to the lack of right belief, he does not have samyaktva and due to lack of samyaktva he cannot attain Moksha either.

Now before attaining keval gyan the worldly jivas first attain darshan and they attain gyan. Whereas for kevali bhagwan the darshan and gyan are attained simultaneously and not one after another:

Gatha 35-158: The knowledge of the jivas is definitely attained after darshan. That knowledge knows the substances in detail; O Jiva! Know that knowledge to be without doubt, uncertainty or fault.

Commentary: Darshan incorporates observation of existence in general sense without knowing the details whereas knowledge comprises of knowing the color, shape etc.  details. Thus darshan-gyan are defined. Although this vyavahara samyak gyan is not important at the time of preachment of contemplation  of pure soul, even then bhagwan has described it considering its utility for beginers.  Darshanopayoga is of four kinds- chakshu, achakshu, avadhi and kevali. Out of these four, the second type incorporates nirvikalpa form achakshu darshan related to mind which is of the form of pure experience of the soul due to attainment of veetrag samyaktva realized due to subsidence, destruction cum subsidence and destruction of darshan moha and charitra moha of bhavya jivas. In the same way veetrag charitra is attained of the form of stillness in the experience of the pure soul. At that time the nirvikalpa darshan related to mind of the form of observation of existence with the strength of nishchaya  samyaktva charitra functions as causal agent to attain vikalpa free pure experience of the soul for the bhavya jiva. Therefore Vyavahara Samyak darshan and Vyvahara samyak gyan are attained by bhavya jivas only and not abhavyas ; since abhavya jiva is not eligible for salvation being devoid of nishchaya samyaktva charitra. The one eligible for salvation alone can attain vyavahara jewel trio. The essence is that Vyavahara jewel trio is formal cause for moksha while nishchaya jewel trio is the real cause.

Next it is shown that the gyani jiva engaged in supreme dhyan  suffering happiness- unhappiness with equanimity is described as the cause for Nirjara from aspect of undifferentiated naya:

Gatha 36-159: O Jiva ! The gyani engaged in the experience of own soul in veetrag state undergoing happiness-unhappiness with equanimity is described as cause for Nirjara from aspect of undifferentiated naya by bhagwan. The same gyani practices penances of twelve internal-external types of the form of lack of desires of other dravyas and devoid of possessions of external-internal kind.

Commentary: Here Prabhakar Bhatt enquired that O Prabhu! You have told that Nirjara is attained with dhyan. That dhyan of  the form of focused attention without perturbation is feasible only to Jivas having supreme Sanhanan ( body structure). Where supreme Sanhanan is not available, then how can dhyan be possible?

This is clarified by shri guru as follows- That dhyan is mentioned in the context of the Munis engaged in Shukla dhyan  having supreme Sanhanan climbing the Upasham- Kshapak shreni in eighth guanasthana named Apoorvakaran. Upasham shreni can be climbed by jivas having three types of Sanhanan namely Vajravrishabh Narach, Vajra Narach and Narach wherein they experience first type of Shukla Dhyan and the climb down after 11^th gunasthana.  Kshapak Shreni is climbed only by those having Vajravrishabh Narach sanhanan. They begin the climb in 8^th gunasthana with first type of Shukla dhyan. They reach 12^th gunasthana via 8, 9^th, 10^th gunasthana without touching 11^th gunasthana. In 12 th gunasthana they experience second type of shukala dhyan due to which they attain Keval Gyan. In the same birth they attain Moksha. This describes the relationship of Shukla dhyan with supreme sanhanan.

However below 8^th gunasthana, in 4^th to 7^th gunasthana Shukla dhyan is not experienced and only dharma dhyan exists which can be practiced by people belonging to any sanhanan. Similar statement is made in Tatvanushasan. It says;” The statement in scripture that  the dhyan is experienced by only Vajra Vrishabh Narach sanhanan is only in the context of Shukla dhyan with respect to both shrenis. However below shreni, dharma dhyan can be  practiced which does not have restriction of any sanhanan. “

Another thing is that Nishchaya Charitra is of the form of supreme Yathakhyat Swarupacharan (experienced in 11^th gunasthana and above) with total lack of raga-dwesha is currently not existent in this fifth kal in Bharat Kshetra. Hence the Sadhus should practice other conducts. Charitra (conducts) are of five kinds- Samayik, Chhedopasthapana, Parihar Vishuddhi, Sookshma Samparaya and Yathakhyat. Out of these at this time, in this kshetra, Samayik-Chhedopasthapana, these two only are possible to practice, not others. Hence practice them only. Tatvanushasan also has told, “ At this moment people practicing Yathakhyat Charitra are not there, so how does it matter? Sadhus should practice Samayik-Chhedopasthapana, in accordance with their capability.”

Shri Kundakundachraya also has said in Moksha Pahud, “ Even in the present fifth kal, Jiva attains Indra state by contemplating of the soul with purity of mind, speech and body or, attains Laukantik Deva state. After  leaving them, taking human birth, he attains Moksha.”

At this time, the first three Sanhanan are not existent. Therefore Veetrag Yathakhyat Charitra is not feasible. However later three Sanhanan Ardha Narach, Keelak, Sripatika are existent. With them, Sadhus should practice Samayik-Chhedopasthapana. Since with these the Shukla Dhyan is not feasible,  one can practice Dharma Dhyan with these Sanhanans. Dharma Dhyan is possible with any of the six Sanhanans. Shukla Dhyan is feasible only with the first three Sanhanans. There too the first stage is possible in Upasham Shreni with all the three Sanhanans. But the second-third and fourth stage is possible only with the first Sanhanan. That is the rule. Therefore in the absence of Shukla dhyan, with the presence of inferior Sanhanan, one should practice Dharma Dhyan. This Dharma Dhyan is traditionally the  path towards salvation, reducing the worldly stay. Some atheists believe Dharma dhyan to be absent in these times. They are liars. At present Dharma Dhyan is possible but not Shukla Dhyan.

Next it is told that those Sadhus, who face comfort-discomfort with equanimity, i.e. do not rejoice in comfort and do not complain being uncomfortable, for whom comfort-discomfort are equally same, those Sadhus are cause for Samvar of punya-pap karmas. They prevent the influx of karmas:

Gatha 37-160: The reason due to which facing discomfort-comfort with equanimity, the Munis manifest only in pure knowledge bliss form without rejoicing or complaining , for that  reason only, those Munis are cause for samvar of punya-pap.

Commentary: In spite of fruition of karmas in pleasant-unpleasant form, those Munis who do not give up their own pure nature of the form of pure knowledge-vision without ragas in their mind, those people are cause for samvar of dravya-bhava form punya-pap from aspect of indivisible naya.

Continued……

Paramatma Prakash - 20

 Next it is told that the relationship with other dravyas is definitely cause for misery, knowing this, Jivas should position themselves in Moksha Marg of the form of realization of own pure soul:

Gatha 27-150: O Jiva ! Knowing these natures of other dravyas to be cause for misery, persuing the Moksha marg, one should immediately attain the supreme lok form Moksha

Commentary: The earlier described benefactions of pudgala dravya in the form of body, mind, speech, breathing etc. are all cause for misery , since they are cause for generation of perturbation opposite to the pleasure beyond senses produced by veetrag ever blissful singular nature. Knowing this O Jiva! Engage your selves in the divisible-indivisible jewel trio form Moksha Marg, resulting in manifesting in Moksha of the form of witnessing and experiencing  of supreme Paramatma with great equanimity.

I have described this Samyak darshan of the form of belief in Jivas etc. dravyas from aspect of vyavahara naya ; now O Prabhakar Bhatt! Listen to descriptions of Samyak Gyan and Samyak Charitra:

Gatha 28-151: O Prabhakar Bhatt! I have described the form of Samyak darshan from aspect of vyavahara, now listen to forms of Gyan  and Charitra, with whose possession you shall be able  to attain the state of Siddha Parameshthi.

Commentary: Now six dravyas are described in detail in the form of choolika which is cause for attainment of Vyavahara Samyaktva. Out of six dravya, the Jiva and Pudgala, these two  alone manifest in vibhava form while remaining four dravyas do manifest in their own natural form but they do not manifest in vibhava form like Jiva and pudgala ,  on account of lack of Vibhava Vyanjan Paryaya. Hence they are primarily inactive.

From aspect of shuddha nishchaya naya, jiva is of the form of pure conscious life having pure gyan-darshan with which he is alive, was alive and will live in future. From  aspect of vyavahara naya, Jiva lives with dravya prana (life) of the form of senses, strength, age, breathing, will live and has lived earlier. Hence Jiva has been called as Jiva (living thing) ; remaining pudgala etc. five dravyas are ajiva.  Pudgala dravya is corporeal with properties of touch, taste, smell, color while other five are non corporeal. Out of them dharma, adhrama, akash, kal  these four are anyway non corporeal, but jiva dravya is also called corporeal from aspect of anupacharita asadbhoot vyavahara naya; because he is possessing a body. However from aspect of shuddha nishchaya naya he is non corporeal only.

Jiva dravya having innumerable spatial elements equal to that of lok and other four dravyas are Panchastikaya since they have spatial elements (more than one) while kal dravya does not have several spatial elements being non-spatial hence termed as akaya. Dharma, adharma, akash  these three dravyas are one each while jiva , pudgala and kal are several. Jivas are infinite, Pudgala are infinitely infinite and kal are innumerable.

All dravyas are provided placement by Akash hence Akash has been termed as Kshetra (area) while remaining five dravyas are called akshetra ( non area). Moving from one place to another is called activity of motion which is carried out by jiva and pudgala both. Remaining four dravyas Dharma, adharma, akash, kal are inactive without motion. Out of jivas also the worldly jivas are active since they have motion, but Siddha Parameshthis being inactive do not have motion.

If considered from aspect of dravyarthika naya, then all dravyas are permanent; from the aspect of Arth paryaya which is natural manifestation in the form of six types of increase and decrease, all are transient. Even then Vibhava Vyanjana paryaya belongs to jiva and pudgala hence both of them are called transitory while remaining four dravyas do not have vibhava hence they are permanent. Therefore it is said for sure that four dravyas are permanent while two are transient. However from aspect of dravya all are permanent since no dravya is destructible. 

All the five dravyas are causal to  jiva. Pudgala is cause for body, mind, speech, breathing etc. Dharma,  adharma are cause for motion and position. Akash dravya is cause for  placement while kal dravya is causal for manifestation. Thus all the five dravyas are causal for jiva but jiva is not causal to them. Although Jiva provides benefaction to other jivas in the form of guru-disciple etc., even then he is non causal to pudgala etc. five dravyas while these five are causal.

From aspect of shuddha Parinamik parambhavagrahak shuddha dravyarthika naya, although this jiva is not doer of bondage-moksha, dravya-bhava form punya-pap, pot-cloth etc. ; even then from aspect of ashuddha nishchaya naya, manifesting in the form of auspicious-inauspicious upayoga he is the doer of punya-pap and enjoyer of their fruition. From the same aspect manifesting in the form of shuddhopayoga of form of right belief, knowledge, conduct of own pure soul dravya having nature of pure knowledge-darshan, he is also doer of the Moksha and thereby he is enjoyer of its infinite blissful result. Therefore Jiva is called doer as well as enjoyer. Manifestation in the forms of shubha, ashubha, shuddha forms is termed as being doer. The manifestation of pudgala etc. five dravyas in their own forms is their nature of being doer. In reality there is no doer of  punya-pap.

All pervasiveness with respect to lok-alok exists in  Akash dravya only; dharma and adharma dravya both are pervasive in lokakash only but not in alokakash. In Jiva dravya, in the context of a single dravya, in the state of lokpooran kevali samudghat, all pervasiveness exists with respect to lokakash , except this condition, single  jiva does not have all pervasiveness in any other aspect. In the context of several jivas he can be said to be all pervasive ( considering that one jiiva of them may be in samudghat state). Pudgala dravya is all pervasive in the context of maha skandh of lokakash size but with respect to other pudgalas it is not all pervasive. Kal dravya is pervasive within one  spatial element in the context of one kalanu dravya, and is not all pervasive. However in the context of several kalanus which are occupying all the spatial elements of lokakash, it can be said to be all pervasive with respect to all kalanus. – In this manner the all pervasiveness was defined in context of different nayas. Primarily if it is considered then all pervasiveness exists in akash only or in jiva in the context of his knowledge. The keval gyan of jiva is all pervasive in lok-alok , hence it is all pervasive.

All these dravyas, from the aspect of vyavahara naya, share the same space and thus remain intermingled ; but from aspect of nishchaya naya, they do not give up their natures , all dravyas remain within their individual natures without interference from other dravyas. – no one can change their natures.

Similar statement is there in Shri Panchastikaya, “ Although these six dravyas are seen to be entering each other, even then none really enters the space of other dravya ; although one is giving space to other, they remain within their own spaces and not others. Although these dravyas are getting intermingled but they do not give up their natures.”

Here the essence is that out of  six dravyas which are subject of Vyavahara Samyaktva, own pure soul alone is venerable, which is of the form of veetrag ever blissful, single, permanent, with infinite qualities, without activities of mind-speech-body and is the subject of contemplation. 

In this way, in the part with 19 dohas, 3 dohas are told describing Nishchaya-Vyavahara Moksha marg.The intermediate part of 14 dohas is completed in which subject of six dravyas of Vyavahara Samyaktva is mainly described.

Now the form of Samyak gyan without having doubts, faults, uncertainty is described: 

Gatha 29-152: O Jiva! The one who knows all these dravyas in accordance with their eternal nature without any doubt etc. , that soul is of the form of Samyak Gyan , so you should know.

Commentary: Dravya has the characteristics of existence and is of the form of generation-destruction-permanence. All dravyas are adorned with  guna-paryaya (qualities-modes) and none of them is without guna-paryaya. All dravyas are of the form of saptabhangi (seven fold predication). The one who knows the nature of dravya in this manner without doubts etc. , he differentiates self and others correctly- such manifestation of soul is Samyak Gyan.

To summarize, from aspect of vyavahara naya, in the state of vikalpas( thoughts), knowledge of self and others at the time of contemplation of substances has been  designated as Gyan. From aspect  of Nishchaya naya, at the time of veetrag nirvikalpa samadhi, only knowledge of own experience has been called Nishchaya Samyak Gyan, wherein external wandering of upayoga is not existent however unintentional vikalpas may be present  which are ignored. Such Nishchaya Samyak Gyan is real cause of Moksha.

Next the form of Samyak Charitra of the Gyani people is described as the calmness attained in own self after discarding the sankalpa-vikalpa ( resolution-dilemmas) pertaining to other dravyas in the form of ragas etc. after knowing own dravya and the other dravya:

Gatha 30-153: Knowing self and others by means of Samyak Gyan and experiencing self and others differently by means of Samyak Darshan, the one who gives up  bhavas pertaining to others, such pure bhava of the soul is Charitra of Gyani people.

Commentary: The soul substance is of  incomparable   veetrag, ever blissful nature while pudgala etc. other dravyas are  of opposite nature. One should know them by means of samyak gyan devoid of doubts, faults and uncertainty. Then by means of samyak darshan which is free from blemishes of doubts etc. he should have belief in self and others, realize them properly knowing their true natures. Subsequently discarding all the worries beginning with the three thorns of the form of deceit, misconception and desires ( for future)  and stations himself within own pure soul nature. Such person enjoying the supreme blissful experience beyond senses himself is nishchaya charitra from aspect of indivisible naya.

In this manner, in the second Maha Adhikar narrating Moksha, Moksha Marg and benefit of Moksha, a description with the primacy of Nishchaya Vyavahara form path for Nirvana is completed by means of three dohas. In fourteen dohas the description of Vyavahara Samyaktva of the form of belief in six dravyas was carried out and in two dohas the Samyak gyan and Samyak Charitra were described. Thus with nineteen dohas this part is completed.

Next eight dohas are narrated with the primacy of indivisible jewel trio. Firstly the characteristics of Bhavya jiva devotee of jewel trio are described:

Gatha 31-154: O Prabhakar Bhatt! The characteristics of the Jiva devotee of jewel trio are these - Not contemplate of any other dravya other than soul which is a gathering of qualities ; from aspect of nishchaya naya only soul is worthy of contemplation and nothing else.

Commentary: From aspect of vyavahara naya, as described by Veetrag omniscient, the belief in the pure soul etc. six types of dravyas, seven types of Tatvas, nine padarthas etc. is worthy of knowledge and violence etc. pap are worth giving up, fasting -morality etc. are worth cultivating. These are characteristics of Vyavahara jewel trio. This vyavahara is defined by differentiation. The vyvahara form jewel trio is worthy of devotion since with its influence one attains Nishchaya jewel trio. The indivisible jewel trio is of the form of right belief, right knowledge and right conduct in the own pure soul of the form of veetrag  ever blissful experience. The characteristics of its devotee are as follows: Although in the state with vikalpa from aspect of vyavahara naya, he worships Panch Parameshthi to attain stability of the mind, that prayer of Panch Parameshthi is cause for attainments of glories of Devendra, Chakravarty etc. and traditionally it is cause for realization of pure soul substance. In the initial stage it is appropriate for Bhavya Jivas to worship the Panch Parameshthis, the prayers of their souls and their qualities, different types of prayers by means of words. Contemplating in the mind, the letters of their names, and their features etc. are worthy of contemplation. Even so at the time of attainment of Nishchaya form jewel trio, own pure soul having nature of infinite qualities of keval gyan etc.  is worthy of devotion and nothing else.

The essence is that subject of meditation is either own soul, or Panch Parameshthi, and no one else. In the initial phase it is worthwhile to meditate upon the Panch Parameshthi and in the nirvikalpa state, own nature is worthy of contemplation, the own form alone is venerable.

Continued …..

Paramatma Prakash -19

 

Now Jiva, pudgala, kal dravyas are several while dharma, adharma, akash dravyas are one each:

Gatha 22-145: O Jiva ! Except for the Jiva, kal and pudgala, these three dravyas, know that the other three dravyas, akash, dharma and adharma are indivisible  all pervasive within  their spatial elements.

Commentary: Jiva dravyas are infinite in numbers on counting each Jiva separately, pudgala dravyas are infinite times of them. Kal dravyanus are innumerable; dharma dravya is one which is all pervasive within the lok. Adharma dravya is also one which is all pervasive within the lok. Both these dravyas have innumerable spatial elements. Akash dravya has infinite spatial elements with respect to alok, while it has  innumerable spatial elements with respect to lok. All these dravyas have their spatial elements separate from each other and they do not join together.

Out of all the six dravyas the jiva alone is the objective . Although from aspect of shuddha nishchaya in the context of  strength, all jivas are important, even then from aspect of revelation  Panch Parameshthi  alone is important. Out of them Arihant-Siddha are important, between them too siddha is important. From aspect of nishchaya, in the absence of Mithyatva , ragas etc. vibhava manifestations, own pure soul is venerable. Thus one should know the sequence of reverence.

Next it is told that Jiva, Pudgala both have the property of movement while dharma, adharma, akash, kal – these four are inactive:

Gatha 23-146: O Jiva! Except for jiva and pudgala, these two dravyas, remaining four  dravyas,  dharma etc. do not have the property of movement. Jiva & Pudgala are active and indulge in going-coming. Thus has been told by the Kevali, sruta kevali who are adorned with the jewel trio quality and are the wisest ones amongst gyanis.

Commentary: In the worldly state, for carrying jivas from current birth to next birth, pudgalas of the form of karma and nokarma provide assistance. In the absence of karma-nokarma, Siddhas are inactive i.e. they do not have movement to & fro . For the movement of pudgala skandhas, the external causal agent is kalanu form kal dravya.

What does it imply? It means that the manifestation of Nishchaya kal in the form of vyavahara kal by the name samaya is generated by means of the indivisible pudgala paramanu  manifesting in slow motion form. The material cause for samaya form vyavahara kal is Nishchaya kal dravya which manifests in the form of one samaya etc paryayas. The slow movement of pudgala paramanu is external causal agent and not material cause. The pudgala paramanu traverses at slow speed across the spatial element of akash. If it moves at high speed then it could travel 14 Rajus within one samaya.

Just as for the generation of pot as paryaya the root cause is lump of mud and external cause is potter; in the same way for the generation of samaya paryaya the root cause is kalanu form  nishchaya  kal and external causal agent is pudgala paramanu. Although dharma dravya also provides assistance in the slow movement of pudgala paramanu, even then the kalanu form nishchaya kal is treated as causal agent for the slow motion of paramanu. With the nimitta of paramanu the samaya form paryaya of kal dravya is revealed and with the assistance of kal, the paramanu traverses at slow speed.

Somebody may enquire that dharma dravya provides assistance for motion then why kal has been named so ? The answer is that while causal agents are several, the material cause is one only and no other dravya. Every dravya is the root cause for its own qualities-paryayas while external causal agents are several and there is no problem with it. Dharma dravya is nimitta for movement of all but for movement of fishes, water is the material cause. In the generation of pot, the external causal agent is potter, even then wheel, stick, water etc. are also reasons without which pot cannot be   generated. Although dharma dravya is present as nimitta during the movement of jivas, even then pudgala karma-nokarma are the assisting cause for the same. In the same way for the movement of pudgala, the kal dravya is treated as assisting cause.

Here someone may enquire that dharma dravya has been stated as nimitta for movement everywhere and kal dravya is cause for manifestation ; but where kal dravya is called assistant for movement? It has been answered in shri Panchastikaya by Kundakundacharya in the lecture on active and inactive. It says, ‘ Jiva and pudgala both are active and remaining four dravyas are inactive devoid of any activity of movement. The cause for the traversing of jiva to next birth is karma which is pudgala and cause for movement of pudgala is kal. In spite of presence of dharma dravya the cause for movement of fishes is water, in the same way in spite of presence of dharma dravya, kal dravya is cause for movement of pudgala.’

The essence of the above is that from the aspect of nishchaya naya, similar to inactive Siddha state devoid of all movements, inactive advait (without second) own pure soul is venerable. In a similar way in other scriptures also the characteristics of jiva have been stated to be without movements from aspect of nishchaya. It says, “ So long as this jiva has movement activity of the form of traversing from one gati to another, till then he has relationship with another dravya. When there is no relationship with other dravyas i.e. he became advait, then he is inactive without physical body and then how can he have movements? Therefore worldly jiva has movement due to relationship with karmas while siddha bhagwan is inactive without karmas,  hence he does not have movements either.”

Next Panchastikaya is described wherein the number of  spatial elements of five dravyas other than kal dravya which does not have spatial elements are  narrated:

Gatha 24-147: Know dharma dravya, adharma dravya and jiva all these three to be having innumerable spatial elements. Akash has infinite spatial elements. The Pradesh (spatial elements) of pudgala are of several types- Paramanu has one spatial element and skandh have  numerable, innumerable and infinite spatial elements.

Commentary: In the world dharma dravya is one only, which occupies innumerable Pradesh (spatial elements). Adharma dravya is also one, occupying innumerable Pradesh. Jivas are infinite wherein each jiva occupies innumerable Pradesh. Akash dravya is one only, occupying infinite Pradesh. Pudgala occupies between one to infinite Pradesh. Single Pramanu occupies one Pradesh only but as number of Paramanu keep conjoining, the number of Pradesh also keep increasing. They can  occupy numerable, innumerable or infinite Pradesh. When  infinite Paramanus are together they occupy infinite Pradesh. While other dravyas individually occupy Pradesh, pudgala occupies them in skandh form. In the context of pudgala, the term Pradesh implies Paramanu and not area. Pudgalas exist in lok only and not alokkash. Hence infinite area Pradesh does not exist. As the Paramanus keep joining their Pradesh keep increasing ( but area may or may not increase).

In this gatha, from aspect of shuddha nishchaya naya, due to absence of dravya karma, the jiva is non corporeal and due to absence of Mithyatva, ragas etc. form  bhava karmas of Sankalp-vikalp, he is pure. He occupies innumerable Pradesh equivalent to lokakash. Such own pure soul in the veetrag nirvikalpa samadhi state is the real objective. Know this.

Further it is told that though from aspect of vyavahara naya, in the lok, all these dravyas are existing sharing the same place even then from aspect of nishchaya naya, no dravya joins with other dravya and none gives up its nature:

Gatha 25-148: O Jiva! All these dravyas described above in the world are existent in the lokkash. The lokkash is the support on which these dravyas are supported. Although these dravyas may be occupying the same area together, even then from aspect of nishchaya naya they reside within their own qualities and do not join with other dravyas.

Commentary: Although from aspect of Upacharita-Asadbhoot-Vyavahara naya, the dravyas occupy the same area in the sense of support-supported, even then from aspect of pure Paarinamik shuddha dravyarthika naya, they do not have the blemish of mixing with other dravyas. Therefore each dravya does not relinquish its general or specific qualities.

Listening to this Prabhakar Bhatt enquired, O Bhagwan! In the scripture the lokkash is described having innumerable Pradesh then how can infinite jivas be accommodated in the innumerable Pradesh ? Since each jiva occupies innumerable Pradesh and in each jiva infinitely infinite pudgala paramanus are accompanied as karma-nokarma; besides them infinite times other  pudgala are also existent- how all these dravyas are accommodated in lok occupying innumerable Pradesh?

Shri guru answers the same- Akash has the capability of sharing the space and due to this quality they get accommodated.  Just as in the light of one lamp, illumination from several lamps can be accommodated; just as a in a pot of ashes, a potful of water can be easily accommodated, with the ashes being absorbed in water; just as in a pot filled with camels’ milk, a potful of honey can easily accommodated; just as in a temple different sounds of bell, gong, jai-jai etc. easily get accommodated; in the same way in one lokkash, due to special capability of sharing, infinite jivas and infinitely infinite pudgalas are accommodated, there is no  problem.

In the scriptures it is told that jivas have the capability of mutual avagahan ( sharing the same space). It says, “ In the body of one Nigod Jiva, the number of Jiva dravya sharing are equivalent to infinite times the number of Siddhas (present today) , whereas the area of Nigod jiva is innumerable part of one angul. When in such a small body infinite jivas can be accommodated then what is the problem in getting accommodated in lokakash?”

Another gatha says, “ this lok is occupied by pudgala kaya everywhere chock-a-block. These pudgala kayas are infinite, of different types, some are sookshma and some are badar. “

The summary is that although all these dravyas are occupying the same space, even then from aspect of shuddha nishchaya naya, Jivas do not relinquish their nature of infinite qualities of keval gyan etc.; pudgala dravya do not forfeit their qualities of colour etc. and dharma dravya etc. do not relinquish their own natures.

Next it is told that from aspect of vyavahara naya, all five dravyas provide benefaction for Jiva, and further for the same jiva from aspect of nishchaya naya, they are cause for suffering:

Gatha 26-149: All these dravyas perform  their individual functions with respect to jivas. Due to this reason the jivas wander in the world suffering the miseries of all four gatis of hell etc.

Commentary: The benefaction for Jiva carried out by these dravyas is shown as follows- Pudgala assists the ignorant jivas immersed  in the vibhava form manifestations opposite to the knowledge of the soul, in the generation of body, speech, mind, breathing – these four from the aspect of vyavahara naya. In other words, due to yog of manifesting in the forms of Mithyatva, non restraints, passions, ragas etc. vibhava forms, jiva is related to pudgala and due to relationship with pudgala these exist. Dharma dravya assists in movement from aspect of upacharita asadbhoot vyavahara naya, adharma dravya assists in maintaining position, Akash dravya provides placement from aspect of vyavahara naya and kal dravya assists in manifesting in auspicious or inauspicious deeds. In this manner all the five dravyas are benefactors.

Due to their benefaction, these jivas wander in the world suffering the miseries of all the four gatis, corrupted devoid of the spirit of nishchaya-vyavahara jewel trio. This is the epitome. 

Continued….

Paramatma Prakash -18

 

Now for the next   fourteen gathas, the first  part of Vyavahara Moksha marg i.e. Vyavahara Samyaktva is described:

Gatha 15-138: The one who knows the nature of dravyas as they are and believes it accordingly in the world without flaw, that unshakable belief of the soul without impurities of waveriness, uncertainty and blurring is known as Samyakdarshan.

Commentary: The world comprises of six types of dravyas. Knowing and believing in these dravyas thoroughly without any doubt is samyakdarshan which is the own nature of soul. Absorbing the knowledge of Paramagam (scriptures) thoroughly, which is the traditional  cause for veetrag nirvikalpa experience form nishchaya samyak gyan and believing in the mind that out of all the draavyas the own  soul dravya is worthy of paying all attention, with such interest accept vyavahara samyaktva form belief in deva, guru and dharma which are the traditional means of nishchaya samyaktva. There are  twenty five   blemishes of vyavahara samyaktva which should be discarded.

Those twenty five blemishes are as follows- “ where there is no consideration of deva-kudeva ( non deva), he is  foolish in identification of deva, where there is no  consideration of guru- kuguru ( non guru), he is foolish in identification of guru, where there is no consideration of dharma- kudharma (non dharma) he is foolish in identification of dharma- these three are foolishness.  Eight types of prides are there- pride of jati ( parentage), kula ( community), riches,  beauty, penances, strength, knowledge, kingdom. Acceptance of three  kudeva, kuguru, kudeva and their followers is six anayatan ( defects), and eight blemishes opposite to eight characteristics of samyaktva like Nishankit ( doubt free) etc. which are having doubts, desires, aversion, foolishness, leaking other’s flaws, not helping one to remain steady, not having affection towards co-follower, not making effort to propagate jina dharma. Thus overall there are twenty five blemishes of Samyakdarshan. Avoiding these blemishes having belief in tatvas is known as Vyavahara samyak darshan. Where there is no instability, the beliefs are firm and there is no weakness, that is Samyaktva. That samyakdarshan itself is called Kalpa Vriksha ( tree giving desired fruits), Kam dhenu ( cow giving unlimited milk), Chinta mani ( jewel fulfilling all wishes) – knowing thus giving up desire of sensual pleasures one should accept samyaktva.

It is said , “ where one has chinta mani in hand, kalpa vriksha in the house and assets of the form of kam dhenu , then he need not desire anything else. In reality Samyaktva itself is Chinta mani, Kalpa vriksha and kam dhenu.”

The subject of Samyaktva are the six dravyas with which the three loks  are flooded. Know their reality, with this in mind the next gatha is stated:

Gatha 16-139: O Prabhakar Bhatt! Know the six dravyas with which the entire three loks are filled. These six dravyas have been stated to be without beginning or an end from the aspect of dravyarthika  naya  by Gyanis.

Commentary: This lok is filled with six types of dravyas which are indestructible. There is no beginning or an end of the lok nor is there any creator, destructor or savior. Although these six dravyas are subject of vyavahara samyaktva, even then from  aspect of shuddha nishchaya naya, the subject of pure soul experience form Veetrag samyaktva is permanent blissful  form singular natured own pure soul only.

Next the names of those six dravyas are described:

Gatha 17-140:  O  disciple! Know the Jiva  as conscious dravya and remaining five namely pudgala, dharma,  adharma, akash, kal as insentient and different from Jiva. All these are different from each other in terms of their characteristics. Inclusive of kal there are six dravyas and without kal there are five astikayas.

Commentary: Samyaktva is of two kinds- first is Sarag ( with attachment)  Samyaktva and second is Veetrag ( detached) Samyaktva. The characteristics of Sarag Samyaktva are described- Prasham i.e. peaceful, Samveg i.e. interest in Jina dharma and disinterest in world, Anukampa i.e. compassionate feelings on observing the sufferings of worldly people and Astikya i.e. belief in six dravyas and deva, guru and dharma. These four together are vyavahara samyaktva form sarag samyaktva. The Veetrag samyaktva is nishchaya samyaktva which is one with own pure soul experience form veetrag conduct.

Listening to this Prabhakar Bhatt enquired – O Prabhu! Own pure soul is objective of contemplation, with this as goal the Nishchaya Samyaktva was described by you several times earlier. Now you say that  Nishchaya Samyaktva is having  oneness with Veetrag Charitra which contradicts your earlier statement.  Since Nishchaya Samyaktva is venerable, with such  inclination form Nishchaya Samyaktva is attained by several householders like Tirthankaras, Bharat Chakravarty, Ram, Pandavas etc. famous people but they did not have Veetrag Charitra. This is contradictory. If they are believed to be having Veetrag Charitra then how are they described as householders?

Shri Guru replies this- For those great people the pure soul is the objective- with such spirit Nishchaya Samyaktva exists but they did not have stability due to fruition of charitra moha.  So long as Maha Vrita ( great vows) is not fructified, they are called Asamyami (without restraints). Lacking the indivisible spirit of pure soul, these Bharat, Sagar, Raghav, Pandav etc. engaged in worshipping the qualities of Arihant-Siddhas, listening to their life story-Puranas etc.; offering food as alms to their worshippers great people like Acharya, Upadhyaya and Sadhus with devotion and  worshiping them. For preventing corrupted dhyan of the form of sensual desires-passions and reducing the worldly stay they engaged in such auspicious activities. Hence in conjunction with auspicious ragas they are Samyakdrishti; and they can be said to possess Nishchaya Samyaktva also  since their objective is Nishchaya Samyaktva adorned with Veetrag charitra. However if considered correctly then in householder state they have sarag samyaktva only which can be termed as Vyavahara only. Thus you should know.

Next four gathas describe the characteristics of six dravyas each:

Gatha 18-141: O yogi! Definitely know your soul to be as follows- How is the soul? Non corporeal, knowledge form, ever blissful natured, permanent, without blemishes is the Jiva substance.

Commentary: This soul is devoid of corporeal natures of colour, touch, taste, smell which are different from those of pure non corporeal soul. It is of the nature of keval gyan which illuminates the lok-alok both. That keval gyan knows all objects at the same moment together directly and not sequentially. It manifests in the form of equanimity with the Veetrag ever blissful, nectar of pleasure beyond senses- O yogi! You believe your soul to be such in true reality. From aspect of shuddha dravyarthika naya, like a carving in stone, it is of knowing nature permanently and without corruption of Mithyatva ragas etc. it is pure. Know such soul thoroughly which is the highest amongst all the substances.

The essence is that pure soul adorned with such qualities is the object of contemplation and rest all is discardable.

Further it is told :

Gatha 19-142: O disciple! Know the pudgala dravya which is of six types and corporeal, remaining all dravyas are non-corporeal. Dharma and Adharma both are described as causal agents for motion and stationariness by Kevali, srutua kevali.

Commentary: The six types of Pudgala dravya are also described elsewhere as follows- “ The six divisions of Pudgala are 1. Badar Badar (Large-large)  2. Badar (Large) 3. Badar- Sookshma (Large-small) 4. Sookshma-Badar 5. Sookshma (small) 6. Sookshma-sookshma. Stone, wood, grass etc. are badar-badar which do not join together once divided. Water, ghee, oil etc. are badar which join back after separation. Shadow, heat, moonlight are badar-sookshma which appear to be badar but on consideration they are sookshma. Subjects of four senses other than eyes i.e. taste, smell etc. are sookshma-badar which cannot be seen but are captured by other senses. Karma Vargana is sookshma which is conglomeration of infinite particles but still not visible. Paramanu is sookshma-sookshma which is the indivisible particle. “

Realise the six types of pudgala as different from  your own nature. This pudgala is of the form of touch, taste, smell, colour hence is corporeal. Further Veetrag deva has told that dharma and adharma both are causal agents for movement and stationary position.

Here one aspect should be noticed that although pudgala dravya of the form of Vajravrishabh narach sanhanan assists in passage to Moksha since without it one cannot attain moksha; even  then dharma dravya assists in movement without which one cannot proceed to siddhalok. Adharma dravya assists in maintaining position in siddhalok. Spatial elements of Akash dravya  provide space for placement at the top of the lok. Infinite Siddhas are stationary within their own nature and do not have anything to do with other dravyas. Although spatial elements of liberated jivas are overlapping with each other, even then from aspect of nishchaya naya, the pure knowledge-vision natured bhagwans are occupying separate places in the siddha kshetra, no one siddha is encroaching over the space of another siddha. Although Pudgala etc. five dravyas are declared as nimiita karan (causal agents) to jiva dravya even then they are not upadan karan ( material cause) hence they are ignorable. That is the summary.

Next nature of Akash (sky) is described:

Gatha 20-143: Within which all dravyas are definitely accommodated in the form of supported-support; know that dravya as Akash (sky) dravya as described by Jinavar deva. Lokakash is the support while all other dravyas are supported.

Commentary: Although all these dravyas are occupying the same space in akash dravya, even then they are quite different from soul substance and are ignorable. The soul substance is the real objective of attainment and of the form of infinite bliss.

Next Kal dravya is described:

Gatha 21-144: O Bhavya ! Know this directly manifesting natured substance as kal dravya. This is the external  assisting agent for all the dravyas manifesting themselves like the lower base of the potter’s wheel. This kal dravya is innumerable by numbers. Just as a collection of jewels does not mix the jewels and they remain separate; in the same way the elements of kal dravya remain separate and one kalanu (element of kal) does not join with other kalanu.

Commentary: Here the disciple enquired if samaya itself is termed as Nishchaya kal  and  there is no other dravya as Nishchaya kal? Shri Guru clarified that samaya is paryaya of kal dravya since it gets destroyed. Same thing is told in Shri Panchastikaya where it says, “ samaya keeps generating and gets destroyed.” This implies that samaya paryaya cannot be without existence of a dravya. Now it should be considered that to which dravya the paryaya shall belong  - if it is believed to be paryaya of pudgala dravya then samaya should be corporeal just like pot etc. are corporeal being generated out of pudgala paramanus. But since samaya is non corporeal it cannot be paryaya of pudgala dravya.

When pudgala paramanu traverses from one spatial element of akash to another spatial element then it reveals the parayaya of samaya of kal . This revelation occurs with the nimitta of pudgala paramanu. The opening of eye lids to closing of eye lids reveals one Nimisha , with the activities of water pot and hand etc. one ghatika is revealed and for the transit of sun, one day is required- all these are paryaya of kal. Although these are born out of nimitta of pudgala dravya but pudgala is not the prime cause for their generation. The prime cause is kal. If pudgala were the prime cause then samaya would have been corporeal. Just as corporeal pot etc. are generated out of lump of mud which is corporeal, the samaya etc. are not corporeal. ( It is said that the act is in accordance with the material cause, just as the lump of mud is material cause for pot.) But the paryaya of kal in terms of samaya, Nimish, ghatika, day etc. are not seen to be corporeal.

The knowledge of kal paryayas is revealed with activities of pudgala like the traversing  of pudgala paramanu at slow speed, opening-closing of eye lids, water pot and activities of  hand etc., passage of sun; in all of them the activities of pudgala should be considered to be external causal agents and not material cause. These are paryayas of kal dravya of non corporeal nature and not dravya by themselves. Kal dravya is non corporeal indestructible of the form of one kalanu while samaya etc. paryayas are destructible non corporeal. The indestructible nature belongs to dravya only and not paryaya, this should be known clearly. Hence samaya etc. should be called paryayas of kal dravya; these are not paryaya of pudgala dravya. The pudgala paryayas would be corporeal.

The essence is that the kal dravya is different from the pure knowing natured jiva dravya which is the objective, hence is not object of contemplation.

Continued……

Paramatma Prakash -17

Now it is confirmed that in all the three loks there is no other means for supreme bliss other than Moksha:  

Gatha 9-132: In all the three loks, there is no object other than Moksha which is cause for bliss to the jivas. Only Moksha is the means for bliss. Therefore you contemplate of Moksha regularly which is also done  by great Munis.

Commentary: Shri Yogendu Deva tells Prabhakar Bhatt, O dear! In all the three loks, other than Moksha there is no other means for continuous extreme bliss which is not available in experiences of the subjects of five senses. There is no means for Moksha other than self contemplation. Therefore you contemplate of own pure soul nature by remaining steady in veetrag nirvikalpa  Samayik (Samadhi). Thus directed shri guru.

Then Prabhakar Bhatt requested, O Bhagwan! You have described of continuous bliss of Moksha  which is beyond senses, but these worldly people do not know of the pleasure beyond senses and treat sensory pleasures alone as pleasure. Then guru said, O Prabhakar Bhatt! Some person whose mind was free of perturbations, was stationed without enjoyments of the five types of senses. Then some person by name Devadatta came and asked him if he was happy? Then that person  replied  that he was happy only. At that moment  he did not have pleasures of sensory subjects even then why did he say that he was happy only? This establishes that happiness is lack of perturbations, the origin of happiness lies in being without worries and that agitation free state is in the soul only and not in the enjoyments of  sensory subjects. At that time the enjoyments of women etc. subjects of touch senses are not present, food etc. subjects of taste sense are not there, specific types of good smelling subjects of nose are also not there, watching the beauty of women etc. subjects of eyes  are also not there, music etc. subjects of ears are also not there ; this establishes that pleasure is generated within the soul only. This you know for sure.

It is to be noted that for the Jivas partially not engaged  in  sensory enjoyments, the pleasure of soul is partial of the form of one part stability. For the gyanis engaged in Veetrag nirvikalpa own soul experience , due to prevention of subjects of five senses and mind, it leads to perturbation free happiness. This can be directly experienced. The person who is without illness and worries, he is observed to be happy without indulging in sensual pleasures ; and the great Muni who is engaged in dhyan in pure soul state, his lack of perturbations is directly visible. He is seen to be happier that Indra etc. devas.  In this way in the worldly state itself, root of happiness is seen to be in perturbation free state, then what to say of the pleasures of siddhas? Although  those Siddhas are not visible, even then it can be deduced as follows:-

( In spite of lack of body, senses and engagements of senses, the liberated souls are happy- this is to be established. What  is the reason for happiness? For the great yogis engaged in veetrag nirvikalpa dhyan in spite of lack of pleasures of the five senses, they have pleasure of veetrag supreme bliss generated within the soul; this indicates that even for Siddhas, bliss is present due to the same reason.) Siddhas do not have Bhava karma, dravya karma and nokarma, nor any engagement of the senses; there are no webs of vikalpas, only blissful soul is experienced  beyond senses; that bliss alone is desirable and all other sensory pleasures are of the form of sufferings only. The manifestations of four gatis do not have any happiness. Bliss is only with the Siddhas and to some extent seen with great munis ; all other worldly people do not have happiness in sensory enjoyments.

The essence is that this type of bliss alone is venerable. Similar statement is made in Pravachansar: “ The Siddha Parameshthi engaged in shuddha Upayoga has pleasures beyond senses which is greatest, self generated, devoid of sensory enjoyments, incomparable; that pleasure is not available in all the three loks, which is endless, such uninterrupted pleasure is available to Siddhas.

Next the form of Moksha is described in which the pleasure beyond senses is attained:

Gatha 10-133:  O Prabhakar Bhatt! The attainment of Paramatma by the Jivas free of impurities of karmas should be known as Moksha surely. This has been told by knowledgeable Muniraj who practice the path to Moksha by means of jewel trio, and they are called Sadhus.

Commentary: The attainment of the benefit of pure Paramatma is Karya Samayasar which is Moksha in the form of revelation of Kevalgyan etc. infinite qualities. That Moksha is attained only by Bhavya Jivas. How are those bhavyas ? Who have destroyed the blemishes of Dravya and Bhava karmas by means of meditation of the self devoid of vikalpas of attachments towards sons, wife etc. & other things. Such Jivas attain Nirvana- so it is told by the wise ones.

The essence is that being cause for infinite bliss, Moksha alone is worthy objective.

In this manner, in the second Maha Adhikar which comprises of Moksha, result of Moksha and path of Moksha, with ten gathas the nature of Moksha was described.

Now the result of Moksha is attainment of infinite four excellences (conation, knowledge, bliss, power) :

Gatha 11-134: The pure soul who has attained Moksha is adorned by infinite qualities like infinite four excellences i.e. Keval darshan, keval gyan, infinite bliss and infinite power. These qualities are continuously present without fading. Such is the result of Moksha for that pure soul. There is no other kind  of Moksha nor is there anything better.

Commentary: Knowing the benefit of Moksha as Infinite knowledge etc. one should always contemplate of pure soul by discarding all the ragas.

In this way in the second Maha Adjikar, one gatha describing benefit of Moksha was narrated.

Next with nineteen gathas, the Nishchaya and Vyavahara Moksha Marg are described:

Gatha 12-135: The cause for Moksha for the Jivas is supreme darshan, gyan and charitra which should be known as soul itself for sure. So it is told by Veetrag deva- thus O Prabhakar Bhatt ! You should know.

Commentary : The vyavahara Moksha Marg of  differentiated form jewel trio is the means and undifferentiated form Nishchaya Moksha Marg is the result/objective. In this way the Nishchaya-Vyavahara have effect-means relationship like gold and touchstone(which converts something into gold by contact). Similar statement is made in Dravya Sangrah as follows: “ Samyak darshan, samyak gyan and Samyak charitra should be known as the means to Moksha from aspect of Vyavahara naya and from aspect of Nishchaya naya, the soul comprising of togetherness of the three is the means to Moksha.

Next it is told that the own pure soul manifested into the form of Nishchaya jewel trio alone is Moksha Marg:

Gatha 13-136: The one who observes, knows and conducts   soul only by means of the soul, that jiva manifested in the form of darshan, gyan,  charitra is the cause for Moksha.

Commentary: The Samyakdrishti jiva who observes his own soul by himself in nirvikalpa form, or decides from aspect of right belief discarding waveriness, corruption and weakness that pure soul alone is the objective. Thus deciding with surety; merely does not decide alone but knows by means of veetrag nirvikalpa knowledge of own experience; merely does not  know alone but remains stationary within own nature discarding the vikalpas of ragas etc. ; such person manifested in the form of Nishchaya jewel trio himself  is Nishchaya Moksha Marg.  

Hearing this Prabhakar Bhatt enquired , O Prabhu! There is no flaw in saying that samyak darshan of  the form of interest in right belief of substances is Moksha Marg. But you have told that the one who sees is darshan, the one who knows is knowledge and one who conducts is charitra. In this you have told that the one who observes in nirvikalpa manner is darshan – but how can that be Moksha  Marg since that kind of observation is possible even for Abhavya Jivas also? But the Abhavya jiva does not traverse on Moksha Marg. If Abhavya traverses on Moksha Marg then it contradicts the scriptures. In scriptures it is told clearly that Abhavyas do not  attain Moksha. 

Its answer is that the darshan described for Abhavya is pertaining to external objects. The Abhavyas do not observe the internal substance since they do not have subsidence, subsidence cum destruction and destruction of Mithyatva etc. seven blemishes. Nor do they have samyak darshan of the form of interest in own soul being the objective. Nor do they have veetrag nirvikalpa conduct form observation of own soul due to fruition of charitra moha. The essence is that in reality the undifferentiated jewel trio form manifested own pure soul itself  is the Moksha Marg.

Same is told in Dravya Sangrah: “ Jewel trio does not stay in other substances  other than soul  hence means of Moksha is the soul manifested in the form of jewel trio.

Now it is told that Vyavahara of the form of differentiated jewel trio is customary Moksha Marg:

Gatha 14-137:  O Jiva! Know the Vyavahara form of jewel trio of the form of darshan, gyan and charitra so that you may attain purification.

Commentary: O Jiva! Know that the Vyavahara Moksha marg of right belief, right knowledge and right conduct is of the form of belief in the nature of substance, knowledge of scriptures and renunciation of inauspicious activities. Since they are means for traversing on Nishchaya jewel trio form Nishchaya Moksha marg; hence knowing them you shall be able to attain Paramatma state. Only after attaining Vyavahara form of jewel trio you shall be able to attain Nishchaya form of jewel trio – there is no doubt about it. Infinite Jivas have become Siddha earlier and shall do so in future, they attained Vyavahara jewel trio first and then manifested in Nishchaya jewel tio form. Vyavahara is means and Nishchaya is the objective.

Nature of Vyavahara and Nishchaya Moskha Marg is described- The belief and knowledge of the nature of six dravyas, seven tatvas,  nine padartha, five astikaya as described by Veetrag omniscient and auspicious conduct is Vyavahara Moksha marg. The right belief, knowledge and conduct of own nature of pure soul is Nishchaya Moksha marg. Without the means the objective cannot be attained hence without Vyavahara the Nishchaya cannot be realized.

Listening to this the disciple enquired- O Prabhu! The Nishchaya Moksha marg of the form of Nishchaya jewel trio is Nirvikalpa while Vyavahara jewel trio is vikalpa form. How can one attain Nirvikalpa state by means of being in Vikalapa state ? Hence it cannot be called the means.

This is answered as follows- Since eternal times this jiva is manifesting in impure states on account of sensual desires and passions; he cannot be purified without Vyavahara means. When he develops belief in guru, deva and dharma by means of weakness of Mithyatva, restraints of  passions then with knowledge of the Tatvas and elimination of inauspicious activities he becomes eligible for spirituality. Just as a soiled cloth is suitable for coloring after a wash and without wash the color does not retain, hence customarily the means for moksha is called Vyavahara jewel trio. The path to Moksha is described in two ways, one is vyavahara and other in Nishchaya. The Nishchaya is real Moksha marg while Vyavahara is traditional.

O Jiva! Know the Vyavahara Moksha marg as the means for Nishchaya Moksha marg of the form of right belief-knowledge-conduct form nishchaya jewel trio. By knowing this you shall attain Paramatma state traditionally.

The form of Vyavahara-nishchaya moksha marg is described. Right belief, knowledge and fasting etc. form conduct of six dravyas as described by veetrag omniscient is vyavahara moksha marg. Right belief-knowledge-conduct of own pure soul is nishchaya moksha marg. In other words, vyavahara moksha marg is the means and Nishchaya Moksha marg is the objective.

Here the disciple enquires- Nishchaya moksha marg is nirvikalpa form which is not vikalpa form moksha marg  at that moment. So how can vyavahara be called as means? This is negated as follows- From aspect of past Naigam naya ,Vyavahara is traditionally called means.

Or, Nishchaya moksha marg is also of two types from aspects of vikalpa – nirvikalpa. I am of the form of infinite knowledge, pure, one only - contemplation of ‘I am that’ is Nishchaya moksha marg with vikalpa, which is called means. Where there are no thoughts, no speaking and  no efforts, that is the nirvikalpa samadhi form   objective. Same is told in Dravya Sangrah as follows-

‘ O Jiva! Do not make any efforts of the body, do not talk be quiet and do not contemplate anything. Discarding everything immerse self in the soul , that is the supreme dhyan.’

In shri Tatvasar also  similar gatha is stated in the context of Nishchaya-Vyavahara moksh marg which says, ‘ the soul substance is of two types with vikalpa and nirvikalpa. The one accompanied with vikalpa is accompanied with asrava while without vikalpa is without accompaniment of asrava.’

In this way with three gathas, the nishchaya-vyavahara moksha marg is described as part of the nineteen gatha form main section.

Continued…….