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 …..