The Essence of Samaysar- 03

 

With this background now Acharya discloses the means for attainment of Samyaktva. He says in thirteenth gatha that there are nine tatvas ( elements) described from aspect of Vyavahara naya which imply nine states of the jiva, however within these nine states the knowing natured soul is implicitly present at all times which is the subject of contemplation and that only  leads to experience of the soul.

These nine tatvas are Jiva, ajiva, punya, pap, asrava, samvar, nirjara, bandh and moksha. These nine represent nine types of paryayas or states within which a jiva may be existent at any given moment. Jiva represents the paryaya of jiva dravya which is momentary. Ajiva is the subject of knowledge of jiva  in paryaya form i.e. when jiva is contemplating of any ajiva matter. Punya and pap are the paryayas of jiva when he is contemplating in punya bhava or pap bhava form. Asrava paryaya is the mode of jiva attracting influx of karmas when he is indulgent in raga bhavas. Bandh is the bhava resulting in bondage of karma. Samvar is the state of contemplation of pure self which prevents  influx of karmas. Nirjara is the purification of soul which results in shedding of bonded karmas. Moksha paryaya is the ultimate pure form of jiva paryaya attained. In this way way nine tatvas are described in Vyavahara sense representing his progress. Acharya says that from aspect of Vyavahara these nine states are true but when observed from aspect of reality, there is only one knowing natured jiva present in all of them and nothing else. In meditation these nine states do not exist and only the pure jiva of knowing nature is present which is the reality. Such experience only is Samyaktva. So long he is not knowing this, he is Mithyatvi (deluded).

It is to be noted that one does not attain Moksha by contemplating of Moksha paryaya since even such contemplation would be of raga nature and would accrue bondage. However consistently present within these states is the Gyayak (knowingness) bhava of jiva which is the subject of meditation. Therefore out of the nine tatvas described above the knowing natured Gyayak dravya as observed from shuddha naya aspect is meaningful.

The Shuddha naya has been described above as the subject of contemplation. Hence the question arises as to what is shuddha naya? This is answered in fourteenth gatha next.

The naya which observes the soul as free of bondage, free of contact with others, free of otherness, free of modifications, free of qualities and free of interaction with others- in such five bhava forms; that is known as shuddha naya.

This gatha is elaborated by Acharya Amritchandra in his commentary by giving five examples which make it clear. This is as follows:

 Just as lotus flower, in spite of being in water is free of contact with the water, in the same way the soul, although appears to be  in bondage with karmas, is free of bandage when observed with respect to soul nature.

Just as mud manifests in various types of pots which are real, therefore several forms are real but when considered from aspect of nature of mud then only mud is prevalent in all of them and there is no otherness. Similarly various paryayas of soul are reality, but when examined from aspect of dravya nature then all are unreal and only consciousness form soul exists.

Just as waves in ocean keep varying, the variations in the paryayas of soul is real but when observed from aspect of nature of ocean then there is no change. Similarly when observed from nature of soul there are no modifications.

Just as gold is known by different qualities like yellow, brightness etc. which are real but when observed from gold-ness then there is just the gold without qualities. Same way the soul has qualities of knowledge, belief, conduct etc. but when observed from aspect of soul-ness then there is just the  soul.

Just as water in conjunction with fire is experienced to be hot, but when observed from aspect of nature of water, the heat is unnatural and water is cold only. In the same way, soul in conjunction with karmas appear to have moha etc. ragas. However when observed from aspect of nature of soul, the jiva is free of interaction or influence of karmas.

All these are different modes of the soul which from the aspect of vyavahara naya are true and are real. However when one considers the pure nature of soul it is unreal. That pure soul is the subject of meditation and by taking recourse to it one can attain purity which would ultimately manifest in Moksha form.

In fifteenth  gatha Acharya reiterates that the person who observes the soul by means of shuddha naya as described above, observes the entire Jain order which is externally in the form of Dravya shruta (scriptures) and internally of the form of Bhava shruta of the form of knowledge.

In his commentary Acharya Amritchandra says that the experience of soul only is the experience of the knowledge. The ignorant people do not realise it and are attracted to sensual subjects but they do not experience the knowingness form nature. It is explained with an  example of vegetable curry. The ignorant person enjoys the taste of vegetable but does not realise that the taste is that of salt. The wise one experiences only the salt in that curry which is common in all the curries. In the same way the knowing nature is common in all the subjects of knowledge which are known but we do not realise it and concentrate upon the subjects only but not the knowing nature. Nor do we experience it. Recourse to that nature only is the means to salvation.

Therefore in sixteenth gatha, the same is reemphasized that wise people should practice by means of belief, knowledge and conduct but in reality they are just one soul only which should be experienced. The procedure for same is elaborated in next two gathas 17&18^th  with an example of a person desirous of acquiring wealth. He should identify the king, follow his wishes and serve him thereby pleasing him and gaining rewards. In the same way a person desirous of Moksha should identify the soul, know its characteristics, nature etc. then conduct accordingly by experiencing it. By doing so he will achieve his objective.

Thus we can observe that within first fifteen gathas itself Acharya has described entire subject matter of Samaysar. What is now being described is elaboration of the same in detail. Otherwise the path has been laid down by Acharya for the disciples to follow.

An important question has been raised by Acharya Amritchandra in his commentary  which might be felt by the beginners also. He asks that knowledge was always one with the soul then why is it now being told to experience it ? He has answered himself by saying that although soul was one with the knowledge but even for a moment he has not experienced it. The reason is that the realisation of soul occurs by means of other’s sermon  primarily. Without such sermon one’s soul does not awaken from the deluded life he is leading. A question is asked that without such realisation the soul is ignorant only? Acharya answers in unequivocal terms that yes, he is ignorant only. The meaning of the above is that even if a person may be very wise in worldly affairs, may be an Einstein with his knowledge, but till he has not realised and experienced the soul, he is ignorant. This is the hard truth.

To this a question is asked that how long the person can remain ignorant?

This has been answered in Nineteenth gatha by Acharya.

So long as a soul does not differentiate between self and the karma-nokarma form pudgala matter and believes them to be self only, till then he remains ignorant. When he knows that soul is just knower only and karma-nokarma belong to pudgala, then only he is wise. Here the karma-nokarma represent the eight types of karmas which are being accrued by jiva since eternal times which obscure his knowledge, belief, vision etc. and the body etc. form nokarmas. He does not differentiate between soul and body, son, wife etc. and remain deluded in treating them as his own self. Only with differentiating knowledge based upon the preachment of Guru can he realise his own soul. Otherwise he shall remain ignorant. The next three gathas 20-22 describe the same in detail.

Further three more gathas 23-25  reiterate the same point in detail. The ignorant people  have been believing the body, wealth, riches, wife, son etc. as their own which are nothing but pudgala matter. The characteristic of jiva is upayoga(consciousness ) and pudgala has characteristics of touch, taste, colour, smell etc. which are not there in jiva at all, then how can they belong to jiva?

Acharya Amritchandra displays his compassion and addresses the reader as follows:

‘ O brother! In spite of great sufferings, even at the cost of life, experience the soul by being interested in Tatvas and remaining neighbour to body etc. corporeal substances. On observing the great riches of the soul different from all the dravyas, you shall soon discard the attraction towards all the body etc. pudgala substances.’

However the ignorant jiva is not convinced. He says in gatha 26^th , “ If the Jiva is not same as body then the prayers that are offered to Tirthankaras and Acharyas would be meaningless. Hence we believe that soul is body only.” He also quotes from prayers which describe the glory of the bodies of Tirthankaras which is brighter than the brightness of sun. His divine sermon is like nectar to the ears.

Acharya clarifies it again in Gatha 27. Jiva and body are said to be same from the aspect of vyavahara naya but from the aspect of Nishchaya naya, they are not the same. By seeing the idol of Tirthankara, the Chhadmastha jiva installs his image within his own soul since they are the same in terms of nature. This is known as Sthapana ( installation). However the one who is ignorant of Nishchaya naya, does not realise this and for him the Sthapana has no meaning. For him the worship is merely a ritual. In Gatha 28^th it is told that Munis believe by worshipping the pudgala body that they have worshipped the Kevali bhagwan. In 29^th Gatha it is reiterated that such obeisance to body is not the true worship. The real obeisance is offered by worshipping the qualities of Kevali bhagwan.

It is made abundantly clear in 30^th gatha that just as the description of city and its beauty is not the description of the King, the same way the obeisance to the  body is not  homage to the qualities of Tirthankara.

Now Acharya reveals the real prayers that should be offered to Tirthankara-Kevalis-Acharyas. This is carried out in three gathas 31-33.

Those munis who have overcome the physical senses, the bhavas generated by the senses and the subjects of those senses and  they realise the soul to be different from other substances by their knowing nature, they are deemed to be Jitendriya (conqueror of senses). Earlier the experience of the senses used to appear as same as that of soul due to attachment towards senses but now it has been conquered by the differentiating knowledge. 

The Moha karma on fruition gives rise to variety of passions within the jiva and he behaves in consonance with the fruition. Those Munis who have overcome Moha by their differentiating knowledge, knowing it to be different and experience the soul to be different by means of their knowing nature, those munis are deemed to be JitaMoha ( conqueror of Moha).

Those Munis who have attained such purity of soul by means of differentiating knowledge and experience of the soul that the Moha karma has been destroyed, they are deemed as KsheenMoha (destroyer of Moha).

These three prayers of the form of Nishchaya naya are typically offered to Munis who are in spiritual  states of 10^th , 11^th and 12^th Gunasthanas.

In this manner the misconception of the ignorant jiva was clarified who used to believe the body to be same as soul. With the right knowledge, the jiva is overwhelmed with pleasure and desirous of following the true path. Therefore he now enquires the procedure for Pratyakhyan (renunciation) of other dravyas. In reply Acharya brief describe the true path in remaining gathas 34-37^th of this Poorva rang.

Knowing all the substances as different from the self only is Pratyakhyan since knowledge itself is renunciation. Afterall nothing was mine so there is nothing to discard. Even bhavas pertaining to them were not mine. I am of the nature of consciousness and the nature of ragas and subjects of knowledge are different from my knowing and seeing nature. Hence I do not have any attachment for all the subjects of knowledge (all the dravyas including all  other jivas).

Then what is the subject of my contemplation? This is replied in the last 38^th gatha of this chapter.

I am pure one only of the nature of knowledge and vision, forever non corporeal and even an iota of other dravya is not mine. This is the reality.

Thus the SamyakDrishti jiva engages in mediation and experience of own soul enjoying the bliss of the same.

Thus we see that Poorva Rang has aptly described the entire Samaysar in abstract form with details to follow in the remaining chapters.

Continued.......