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……