The essence of Pravachansar ( Divine Sermon)...1

 

Preface

Pravachansar is one of the most important scriptures written by Acharya KundKunda with the most famous being Samaysar. Brief introduction of Acharya Kund Kunda is already given in previous blog ‘Essence of Samaysar’.

Pravachansar forms  part of the second series of Shruta Scriptures which have survived the vagaries of time since the Nirvana of Bhagwan Mahaveer. The first series of scriptures are attributed to Acharya Dharsen and Acharya Gunabhadra who contributed to Shatkhandagam and Kashay Pahuda which form the first series of scriptures. These are primarily Siddhant Granths wherein soul is described from the aspect of his paryayas i.e. his manifestations in the endless process of transmigration. The second series of scriptures is attributed to Acharya KundKunda who wrote Samaysar, Pravachansar, Niyamsar, Ashta Pahud, Panchastikaya Sangrah etc. Here the emphasis was on the pure nature of soul and how he can overcome the cycles of transmigrations.

Like Samaysar, Pravachansar also has been adorned with its commentary by Acharya Amritchandra. Another commentary of Acharya Jaysen written 200 years later is also equally famous and well followed.

Here in Pravachansar, the subject matter is divided into three main chapters in the commentary ‘Tatva Pradeepika’ by Acharya Amritchandra. . The first one is called ‘Gyan Tatva Pragyapan’. In this chapter the knowledge and blissful nature of soul is described which the ignorant Jiva has never earlier realised. The second chapter is named ‘Gyeya Tatva Pragyapan’ which describes the various subjects of knowledge. The emphasis is laid on realising the differentiating knowledge between the soul and others which the jiva has never done. The third and the last chapter is ‘Charananuyoga soochak Choolika’ which describes in detail the conduct of the Muni. The same three chapters have been named as ‘Samyak Gyan Adhikar’, ‘Samyak Darshan Adhikar’ and ‘Samyak Charitra Adhikar’ by Acharya Jaysen in his commentary. The details of the organisation of Pravachansar are shown in the chart enclosed.

The purpose of writing this essence of Pravachansar is to provide a first exposure to those who are interested in reading Jain Scriptures and are not conversant with Hindi or other regional languages. Very little is available in English. Here I have attempted to write a concise version describing each of the 275 Gathas and a brief commentary on the same in my own words. I have not attempted the detailed word to word translation. The purpose is to provide a glimpse of the entire subject first. However it cannot be denied  that the real flavour of these scriptures are experienced when they are read in original language of Prakrit and Sanskrit. While Hindi forms a bridge for the current generation Indians to understand these scriptures and provide a decent alternative, the same cannot be promised in English where the vocabulary gets considerably limited related to Jain words. It is but necessary for the English reader to get accustomed to some of the Hindi words which are used here since no suitable equivalents  exist in English. Hopefully the spirit of the scripture is conveyed properly. I apologise in advance for any mistakes that are inadvertently committed in this attempt.

 

Gyan Tatva Pragyanpana- Maha Adhikar

Firstly the commentator of Pravachansar, Acharya Amritchandra introduces Acharya Kund Kunda in his preface towards the commentary. He says that Acharya Kund kunda was soon to attain Moksha, was extremely rational, follower of Anekantvad (pluralism), possession less and equanimous. Knowing that the most venerable  Moksha Lakshmi is beneficial for everyone, he proceeds to write Pravachansar invoking Mahaveer Swamy and other Panch Parameshthis. He uses the word incarnation to welcome the act of appearance of Gatha sutras in oral/written form.

The first five gathas constitute the Mangalacharan. Acharya Kund Kunda firstly offers obeisance to Bhagwan Vardhaman Swamy as the last tirthankara who is worshipped by all greats like Surendra (ruler of devas), Asurendra(ruler of Asuras) and Narendra(ruler of human beings), who is the only Guru of entire three lokas, who has destroyed Ghati karma form impurities, thereby has attained infinite power of the form of Parameshwara to benefit the  mankind, who is capable of guiding all the yogis onto the moksha marga. Subsequently he offers obeisance to all other Tirthankaras, siddhas and all other Parameshthis like Acharya, Upadhyaya and Sadhus who are adorned with five types of conducts of gyan, darshan, charitra, tapa and veerya due to which they have attained great shuddhopayoga state.

Now in the sixth gatha the benefit of right conduct  is described. With the right conduct having predominance of right belief and knowledge, this Jiva enjoys  glory  of Devendras, Asurendras and Narnendras and ultimately attains Nirvana. It implies that though in the beginning the  right conduct is accompanied with some raga which results in taking births in forms of Narendras, Asurendras amd Devendras  but ultimately with totally Veetrag charitra Jiva  attains Moksha. It is to be noted that bondage of punya karmas is not glorified since that is also undesirable.

Obviously it raises the question that what kind of right conduct is that which leads to such glories? In answer the seventh gatha is written. Actually charitra only is dharma which is of the form of equanimity. The manifestation of soul in a form devoid of moha, raga, dwesha  only is equanimity.

Truly manifestation in own real nature itself is charitra. It is also denoted by the term Swa-samaya which implies remaining within the soul. Such equanimous nature is devoid of all the impurities arising out of fruition of darshan and charitra-mohaniya karmas. 

In eighth gatha it is stated that the form in which a dravya manifests at any given moment, that form is the state of the dravya at that moment. Thus soul manifested in dharma form is dharma, just as a heated  iron ball is hot only at that moment.

This rule when extended to Jiva is described as follows in nineth gatha: When jiva manifests in shubh or ashubha form then he himself is shubha or ashubha. Manifesting in shuddha bhava form he is shuddha only. Just as with the background of red or black flower the transparent sapphire jewel  appears red or black in the same way the soul manifesting in the forms of shubha or ashubha himself is shubha or ashubha. When he manifests in shuddha form then like the sapphire jewel he also is shuddha.

This leads to the maxim in tenth gatha that no substance in the loka is without manifestation and substances exist within their dravya-guna-paryaya. Hence nothing exists without manifestations in the forms of dravya-kshetra-kaal-bhava. At any given moment it cannot happen that an inactive dravya be present without its explicit manifestation. Now the substance is eternally in the form of the dravya, accompanied with gunas (qualities) which are specific to it and manifesting sequentially in the  form of paryayas (modes), thus of the nature of Utpad-Vyaya-dhrovya (generation-destruction-permanence). Here special emphasis is being laid to establish that manifestation is not different from the substance  while at the same time the substance has nature of remaining the same from another aspect .  

Now in 11^th Gatha it is told that if the soul manifesting in the form of dharma is engaged in shuddhopayoga then he attains the pleasure of Moksha while being engaged in shubhopayoga he enjoys the pleasures of heavens. Manifesting in the form of dharma implies manifesting in veetrag (detached) manner. Now in such a case in shuddhopayoga there is no opposing force of ragas etc.  present causing hindrance hence he can reach the highest purity level of Moksha. On the other hand if he is engaged in shubhopayoga then such state epitomizes presence of shubha raga bhavas which are inherently opposing forces to attainment of total purification. Hence though he acquires punya bondage, but he does not attain Moksha. Here the emphasis is laid on practice of shuddhopayoga only with shubhopayoga being a fall back option when one cannot practice shuddhopayoga.

To complete the story, Acharya tells the result of Ashubhopayoga in 12^th gatha. On account of Ashubhopayoga, this jiva takes births in Kumanushya ( inferior human forms), tiryanch (animal) and Narak (hell) states  and suffering continuously keeps transmigrating. The implication is that one should avoid ashubhopayoga altogether since it is not of the form of dharma and it hinders the process of attaining moksha considerably.

                                                Shuddhopayoga Adhikar (Gathas 13-20)

In the preface above, it was concluded that Shuddhopayoga is paramount objective. Hence here it begins with recounting its benefits in 13^th Gatha. The soul engaged in shuddhopayoga within his soul, taking recourse to own soul, he enjoys extraordinary pleasures, incomparable, infinite, continuous and indescribable. Such bliss has never been experienced before. Therefore this is the real bliss. The pleasures of five senses and mind are just namesake and not really pleasures.

Who are such people? This is is replied in 14^th Gatha. Those who have realised the nature of self and others, who are engaged in samyam (restraints) and tapa (penances), who are veetragi (detached), for whom worldly pleasures and pains are the same- such shramans (munis) are described as having shuddhopayoga. Here in this gatha the state of practitioners is described who would attain the state described in previous gatha.

The next 15^th  gatha also describes the results of shuddhopayoga. Such soul with purified shuddhopayoga gets separated from the karma bondage of Gyanavarana(knowledge obscuring karma), Darshanavarana (vision obscuring karma), Antaraya (strength obscuring karma), Moha (delusion) forms and reaches a state beyond all subjects of knowledge i.e attains omniscience.

Why? The soul is of the nature of knowledge and knowledge is equivalent to the subjects of knowledge. Once the obscuration of knowledge, vision etc. qualities of soul are  removed, there is no hindrance of knowledge to know all the subjects of knowledge. Therefore nothing remains unknown.

The greatness of such a soul is described in Gatha 16^th. In this manner the soul on attainment of own nature is omniscient, worshipped by all the leaders of the world and is ‘Swayambhoo’. The term ‘Swayambhoo’ is explained as one where all the predicates of being doer, deed, means, for, of etc. are terminated within self hence definitely he has  nothing to do with any external thing. Another thing is that such a state is attained by self on his own without any external assistance . Therefore there is no dependence on others either.

The bottom line is that each soul is such bhagwan by nature and its up to him to attain that state by himself. No one can help him to attain it nor can anyone prevent it. Presently that state is obscured and by his own efforts he can reveal it within himself.

Now in 17^th Gatha the glory of such bhagwan  is described in another way. Although it is known that every substance has nature  of generation-destruction-permanence, the bhagwan soul has carried out the wonder of generation without destruction, destruction without generation and at the same time retaining permanence, generation and destruction.

This is explained as follows:  With the blessings of Shuddhopayoga, the soul attains Keval Gyan which is his own pure nature and it is generated such that it would never be destroyed. On the other hand the moha-raga-dwesha which were the cause of his impure nature have been totally destroyed such that they would never be generated again. Therefore the soul would remain Siddha for ever. That’s why it is said that he has achieved the wonder of generation without destruction and destruction without generation. Both are from different aspects. At the same time in his soul the generation-destruction-permanence  continues to be existent since his keval gyan paryaya keeps generating and destroying every moment ( every new paryaya continues to have keval gyan) while his dravya nature is permanent.

The same aspect is highlighted in Gatha 18^th saying that in all the substances there is generation from aspect of some paryaya while there is destruction with respect to some other paryaya. From aspect of some paryaya the substance is permanent.

It implies that at every samaya of time a new paryaya is generated of the substance while the present paryaya is destroyed. However the substance remains the same from aspects of its qualities which are permanent and do not change. Just as gold is seen to be generated in the form of bangle while gold in the  ring form was destroyed. Still the gold remained as gold in terms of its brightness, yellowness, weight etc. This rule is applicable to all substances hence soul as dravya also conforms to it and this dictates his inherent basic nature.

A question is asked pertaining to 13^th gatha. How can bhagwan enjoy bliss without having sensory knowledge by means of shuddhopayoga only?

This is answered in Gathas 19-20. With the destruction of Ghati karmas, the Swayambhoo bhagwan attains knowledge and bliss beyond senses since his splendour is great with extraordinary powers. He does not experience body related happiness-unhappiness since knowledge and bliss are beyond senses.

The four ghati karmas are gyanavarana, darshanavarana, antaraya and mohaniya. With their complete destruction there is no hindrance for the nature of soul to flourish in unbounded manner. These are denoted as infinite foursome of knowledge, vision, bliss and strength. The pure soul does not have restrictions of body and senses. Just as fire does not experience the hammer blows on iron ball, in the same way the pure soul does not experience body related sufferings. Therefore even in Arihant state, although body is present with bhagwan and siddhahood is not yet attained, he does not experience any sufferings of the body.

With this the shuddhopayoga Adhikar is completed.

Continued…..

Tattva Sar …….Essence of the soul--3 (concluding part)

 

                                                        Fifth Parva

Now it is told that without Bhava-Shruta, the person stationary within external Dhyan also does not know the soul:

1.     Stationary within Dhyan if some Yogi does not experience his own soul definitely, then he does not attain that pure soul; just as an unfortunate person does not acquire jewel.

If a person is stationary in dhyan of general nature and he does not know that this is my soul and that is others soul, then even at the time of contemplation, he cannot attain pure soul. Here the pure soul is called the jewel which cannot be acquired in the four types of Gatis  form world.

Further, if the person engaged in Dhyan contemplating of Tattva is attached to bodily  pleasures , then he cannot attain pure soul :

2.     In spite of always contemplating of the corruption free Tattva definitely, if he is attached to the pleasures of the body then he cannot attain pure soul nature.

The real Prana (life) is of the form of existence, bliss, consciousness and knowledge etc. which are always present , but if the jiva is attracted to the impure senses etc. form ten types of Pranas incorporating the pudgala body, then he cannot attain pure soul form self.

The form of Bahiratma having attachment towards insentient natured body is elaborated:

3.     The body is foolish at all times, destructible, devoid of consciousness; those who are attached to it are Bahiratma.

Q: How is the body?

A: Consciousness is of three kinds namely karma-chetana, karma-phal-chetana and Gyan-chetana. The body is completely devoid of these three. Further the body  is singularly insentient natured with respect to all three periods of time.

Q: What is the result of having attachments towards body ?

A: Such a soul is Bahiratma. That Jiva is Bahiratma who is devoid of experience of pure soul due to fruition of Gyanavarana etc. karmas. His soul is engaged in subjects other than own soul substance.

Observing the old age, diseases, death etc. of self and others, those people who become immersed within own soul devoid of insentient nature etc., they become Siddhas devoid of body:

4.     Witnessing the diseases, decay, downfall, old age and death of the body, those Bhavyas who contemplate of the soul, attain salvation from five kinds of bodies.

Upon observing the sorry state of the body, the Bhavya jiva contemplates of the pure conscious soul and he becomes Antaratma who later attains salvation. He gets rid of five kinds of bodies namely Audarik, Vaikriyik, Aharak, Tejas and Karmana.

Now Acharya Devasen propounds  the benefits of spirit of knowledge and detachment:

5.     Those karmas which would have become ready for fruition by means of Tapa, If they themselves on their own have come into fruition earlier , then it’s a great advantage, there is no doubt about it.

Here the contemplation of Yogi is described. He wishes to destroy the karmas by means of twelve kinds of external and internal Tapas (penances) by bringing them into fruition earlier (than the bonded duration). So if those karmas come into fruition without making effort on its own then he considers it to be great advantage that they have fructified on their own.

In spite of suffering the fruition of Shubha-ashubha karmas, if a person does not engage in raga-dwesha then he does not accrue new karmas:

6.     Those Bhavya Jivas, who in spite of undergoing the fruition of karmas, do not engage in raga or dwesha, they destroy the previously acquired karmas and do not accrue fresh karmas.

Those worshipers of the soul, who contemplate upon it continuously, destroy the previously accrued Gyanavarana etc. karmas and attain Nirjara. Thus not only they destroy the previously bonded karmas but they prevent accrual of fresh karmas. Just like darkness and illumination are opponent of each other, in the same way the knowledge and ignorance are opponents. Hence knowing the glory of knowledge one should worship it continuously.

If the same meditator indulges in ashuddha bhava i.e. raga-dwesha while experiencing fruition of karmas, then he manifests as doer of karmas:

7.     While experiencing the fruition of karmas, if the ignorant person indulges in Shubha or ashubha bhavas tainted with Moha, then he accrues bondage of Gyanavarana etc. eight types of karmas.

If the same Yogi, while undergoing fruition of previously bonded shubh-ashubha karmas, indulges in moha tainted Shubha or ashubha manifestations then he accrues bondage of Gyanavaarana etc. eight types of karmas. Primarily he accrues bondage due to nimitta of Moha hence that Moha  should be relinquished.

So long as the yogi does not relinquish even the minutest of the ragas, he does not attain salvation from karmas:

8.     So long as the Yogi does not relinquish from his mind even Paramanu amount of raga , till then in spite of knowing the true nature of reality , that Shraman does not get freedom from karmas.

Here the minutest amount refers to raga generated with smallest amount of Mithyatva. If the Yogi does not relinquish even the smallest amount of it, then he does not get rid of previously acquired karmas even though he is well aware of reality.

The Tapa of Gyani people, who practice equanimity with respect to Sukh-Dukh , is cause for Nirjara of karmas:

9.     Undergoing Sukh-Dukh ( happiness-unhappiness) when the Gyani person remains unperturbed minded in dhyan , then his tapa is said to be the means for Nirjara of karmas.

That tapa is of twelve kinds divided into forms of external and internal both each having six types. This tapa is nimitta or seed for nirjara of Gyanavarana etc. karmas.

Further Acharya Devasen propounds the forms of Nishchaya Samvar and Nirjara:

10. The Jiva who does not relinquish his own bhavas and does not manifest into the form of other substances, instead thinks, contemplates, and experiences own soul , that Jiva has been called as Samvar and Nirjara form from the aspect of Nishchaya naya.

The Jiva who remains steady in Nirvikalpa Samadhi form without renouncing his own soul bhava and does not invite raga etc. form bhavas, he experiences and knows his own knowledge form soul nature. That only has been described as Samvar and Nirjara from aspect of  Nishchaya naya.

The forms of Nishchaya Samyak Darshan, Gyan and Charitra are described next:

11. Experiencing his own soul nature, the jiva who remains stationary minded relinquishing other bhavas, that jiva only is Samyak darshan , Samyak Gyan and Samyak Charitra. So it should be known.

People knowledgeable of reality know that jiva only as darshan, gyan and charitra form. Those who relinquish the ragas etc. form other bhavas and knowing the own nature form swabhava, remain steady minded, they are Nishchaya jewel trio.

That soul taking recourse to Nishchaya manifests in the form of knowledge etc. qualities:

12. The jiva who takes recourse to Nishchaya naya, his soul itself is knowledge and the knowledge itself is darshan and the same is charitra as well as pure consciousness.

The Jiva who is immersed in Nirvikalpa supreme Samadhi of the form of Nishchaya naya, his ragas etc. free soul only is gyan, darshan and charitra as well as pure consciousness. 

With absence of Raga and Dwesha, the supreme bliss reveals itself :

13. With the destruction of raga and dwesha form bhavas, the own bhava of the form of completely pure soul nature is realised due to which by means of Yogic power, the supreme bliss is experienced by the Yogis.

Here Yogi is defined as those who have attained stoppage of activities of the mind. For such yogis the supreme bliss is revealed.

Now Acharya Devasen recommends Yoga:

14. That yoga is of no use which does not have the power to experience supreme bliss generated by the consciousness present.

Hence Acharya advises the disciples to practice yoga which benefits in the form of supreme bliss.

That yoga does not require any assisting materials:

15. So long as the mind of Yogi engaged in Yoga is slightest disturbed in Dhyan , till then the supremely blissful experience is not generated.

If the mind of Yogi is perturbed and deviated from supremely pure dhyan of the soul then he cannot attain  supreme bliss.

The result of absence of all the vikalpas of ragas etc. is described:

16. With the prevention of all the vikalpas , some extraordinary permanent bhava is generated which is the nature of own soul. That definitely is the means for Moksha.

With the destruction of ragas etc, form vikalpas,  the permanent bhava gets revealed which is the of nature of soul. Such bhava is means for Moksha.

Now Acharya Devasen revels the glory of soul-contemplation:

17. The yogi stationary within own soul nature does not notice the fruition of subjects of the senses. Rather he knows his own soul only and he observes his own totally pure soul only.

Such yogi does not experience the subjects of the senses; he knows his own pure soul nature and experiences it.

Further the glory of the Yogi engaged in Nishchaya Dhyan is revealed:

18. The mind of that Yogi does not take interest in the subject of the senses, who has attained shuddha tattva. Rather disappointed with the subjects of the senses he remains one with the soul. Further with the weapon of the form of dhyan he attains death (of the mind).

The  mind of such yogi  does not get attached to five kinds of subjects of the senses and it becomes one with the soul without engaging in vikalpas. He has no interest in activities of this world or even that of next lok. In this way the mind has become dead  with the weapon of the form of dhyan. For killing the fickle mind, the dhyan of Paramatma alone is the weapon.

Acharya says that due to the presence of Moha, the mind does not die:

19. So long as the complete moha is not destructed, till then the mind of this soul does not die. With the destruction of Moha, the remaining ghati karmas also get destroyed.

The family of Moha is destroyed in tenth gunasthana. Subsequently  all other Ghati karmas also get destroyed in twelfth gunasthana. At that stage the activities of mind come to a stop.

Acharya demonstrates the effect of absence of Moha form king by an example:

20. Just as with the death of a king, without his glory  the army automatically gets destroyed, in the same way with the destruction of Moha form king, all the Ghatiya karmas automatically get destructed.

With the destruction of Moha form king, the remaining three ghatiya karmas get destroyed automatically in twelfth gunasthana.

What is the effect of destruction of four kinds of Ghatiya karmas:

21. With the destruction of all the four Ghatiya karmas, the supremely pure Keval Gyan is revealed which is capable of illuminating lok and alok as well as knowing all the three kaals( periods of times).

Keval Gyan which is the supremely pure knowledge is revealed which has capability of knowing the entire lok as well as alok,  along with their manifestations of past, present and future individually of all substances.

                                                        Sixth Parva

What happens to Jiva after the generation of Keval Gyan:

22. Remaining venerable to jivas of all the three loks in Arihant state, later with the destruction of remaining webs of karmas he becomes extraordinary resident of the peak of lok in the form of Siddha Paramatma.

The remaining karmas are four Aghatiya karmas which are destroyed in fourteenth gunasthana and then the Jiva attain the Siddha state at the peak of the Lok.

How is that Siddha Paramatma:

23. Devoid of activities of going and coming, free of vibration and movements, stationary in unlimited blissful state, the Siddha Paramatma  is replete with supreme eight qualities.

The Siddha Paramatma is free of vibration and movements. He has completed all tasks hence he is called KritaKritya. He is immersed in unlimited bliss along with infinite knowledge etc. infinite qualities. Thus he remains stationary in Siddhalaya for ever. 

Other qualities of Siddha are revealed:

24. Devoid of the nature of senses to know sequentially, he knows and sees all the lok and alok, corporeal and non corporeal substances along with their infinite paryayas and infinite qualities.  

Siddha Bhagwan does not know the paryayas sequentially but he  observes all of them at the same time. He knows all the six types of dravyas and all their paryayas of all three periods of time together.

How long Siddha Paramatma stays in Siddhalaya:

25. Due to absence of dharma dravya, the siddha paramatma does not travel from lok into alok, therefore remaining resident at the peak of lok, he remains there eternally.

He does not move into Alokakash due to absence of Dharmastikaya dravya in that zone. He remains stationary at the peak of the Lok area.

Acharya Devasen further narrates the nature of jivas who have attained salvation:

26. The Jiva who has become free of karmas, does not move downwards in spite of presence of dharma dravya, in the same way he does not move sideways either. This is so since the free jiva has the nature of moving upwards only.

The jiva has the inherent nature of travelling upwards. When he becomes free of karmas, automatically within one samaya he attains the position at the  peak of the lok and then he remains there. He does not have nature of moving sideways or downwards.

Doubt related to the knowledge of  number of free jivas is dispelled :

27. Further those Siddha jivas are devoid of body, they are dense (infinite)  and slightly less than the size of  last body, free of birth and death. I offer obeisance to all such Siddhas. 

The numbers of such Siddha Jivas are infinite who attain the shape of body slightly less than that of last occupied body. These siddhas are free of birth, death or old age.

Now Acharya Devasen author of Tattva Sar bestows blessings:

28. The Jivas, engaged in which go across the deadly ocean form world, that own and others Tattva which provides recourse to bhavya jiva may ever be glorious.

Here Acharya bestows blessing to swa-tattva and para-tattva which represent the own soul substance and panch parameshthis respectively. By immersing in them the bhavya jiva attains salvation from the ocean form world.

Lastly Acharya reveals the benefit of worship of Tattva Sar :

29. Those Samyak Drishti jivas who listening to this Tattva Sar authored by Muninath Devasen shall follow its spirit , they shall attain permanent bliss.

This Tattva sar has been written by Muninath Devasen with the nimitta of Amarsingh. Here acharya tells that it is traditional to offer Mangal at the beginning, middle and end of scriptures. Those samyak Drishti jivas who adopt the spirit of Tattvasar shall attain pleasure beyond senses which is eternal.

                                                The End

Tattva Sar …….Essence of the soul--2

                                                            Third Parva

Now, keeping in mind that from the aspect of Anupacharita Asadbhoot Vyavahaara naya , the karma-no karma etc. form bhavas belong to the soul, Acharya Devasen describes the next gatha:

1.     Further from aspect of Vyavahara naya, all these various divisions, all these karma and no-karma generated paryayas belong to jiva- thus it is said.  

The various karma-no karma generated bhavas described in 20^th Gatha are all paryayas belonging to Jiva from the aspect of Anupacharita Asadbhoot Vyavahara naya. Even so from the aspect of Nishchaya naya they are different from the Supremely pure Siddhatma. Hence O Bhavayas! Know them to be condemnable and discardable.

Further Acharya Devasen strengthens the relationship between soul and karmas by means of an example:

2.     Having their own individuality still manifesting in a singular form the relationship between jiva and karmas should be understood by the example of water and milk.

The association of two dravyas Jiva and Karmas should be understood by the world famous example of milk and water. From the aspect of Anupacharita Asadbhoot Vyavahara naya, both are merged together as one while from aspect of Nishchaya naya they are individually different in their own qualities. In the same way the Jiva and Ajiva have association together wherein Jiva is conscious while Ajiva is insentient. From the aspect of Nishchaya naya, both do not relinquish their own qualities of being sentient and insentient respectively. Knowing this wise people should contemplate of the pure blissful form, singular soul illuminated with consciousness.

Q: Who is called as Pandit?

A: The one who has differentiating knowledge of self and others.

Differentiation is explained with an example:

3.     Just as some person, with the application of logic, separates the water and milk , in the same way the Gyani person differentiates between conscious and non-conscious form self and others by means of supreme dhyan.

A wise person can separate the milk mixed with the wate, in the same way, a Gyani person can differentiate with the same logic described above.

Q: How is the Gyani?

A: Veetrag nirvikalpa having belief, knowledge and experience of own pure soul in the differentiated-undifferentiated form.

Q: How does he differentiate?

A: By means of Dharma dhyana and Shukla Dhyana.

Q: Whom does he separate?

A: Own and others dravya form Jiva and Karmas as described above.

Hence people desirous of salvation should always contemplate of own pure soul dravya with sense of veneration.

After differentiating by means of dhyan, what does that gyani person do ?

4.     By means of dhyan, pudgala and jiva, in the same way karmas and jiva should be differentiated. Subsequently the supreme Bramha form own soul having the nature of Siddha should be embraced.

Q: Who are differentiated?

A: Pudgala and Jiva i.e. body and soul. In this process Gyanavarana etc. type eight types of karmas, raga-dwesha form bhava karmas and five kind of bodies form no-karmas are differentiated with respect to own pure soul nature.

Q: Further what should be done?

A: From the aspect of Nishchaya naya, the own pure soul devoid of dravya karma, bhava karma and no-karmas should be embraced.

Q: How is that own soul?

A: It is of the form of Siddha. The one who does not have any thing left to do remaining in this world is called KritaKritya. He is such a Siddha.

Q: What are the qualities of soul?

A: He is supreme, Bramha natured. Here the term Bramha implies one who excels in knowledge etc. qualities. Such Siddha form own soul should be subject of contemplation always.

Now  what is the form of own soul and where does it reside?

5.     Just as free from blemishes of karma, the knowledge form, Siddha Atma resides in Siddha Lok; in the same way the supreme Bramha form own soul resides in the body- thus it should be known.

From the aspect of pure Dravyarthika naya, the Siddha soul is free of Dravya karma, bhava karma and no-karma form impurities. Further he is endowed with Keval Gyan. Such a Siddha soul resides in Siddhalaya from aspect of Upacharita Vyavahara naya. From the aspect of Anupacharita Vyavahara naya,  he resides in his body.

The form of same supreme Bramha is described by means of pure Dravyarthika naya which embraces pure paarinamik bhava:

6.     That Siddha Jiva  is devoid of body etc. form no-karmas, gyanavarana etc. form dravya karmas and raga-dwesha etc. form bhava karmas; who is enriched with keval gyan etc. infinite qualities; I am such Siddha , Shuddha, permanent, singular independent form.

Q: How is that Paramatma?

A: He is devoid of Gyanavarana etc. eight types of dravya karmas, five types of body form no-karmas and bhava karmas caused by karma fruition.

Q: What else is my nature?

A: I am Siddha, KritaKritya, endowed with all the qualities.

Q: How else am I?

A: Free of raga etc. form Vibhava bhava blemishes, I am pure.

Q: What all are the other features?

A: Free of karma generated life and death I am permanent. Singular pure conscious natured I am extraordinary natured. I am independent without assistance of others.

Such pure soul should be the subject of contemplation by Bhavya Jivas.

Same bhava is described further:

7.     I am siddha, shuddha; I and endowed with  infinite knowledge etc. qualities; I am equivalent to size of body; I am permanent having innumerable spatial elements and non-corporeal.

From aspect of shuddha naya, I am Siddha having nature of Keval Gyan etc. infinite qualities. From aspect of Anupacharita Asadbhoot Vyavahara naya, I am equivalent to size of the body acquired with the fruition of karmas. From aspect of Shuddha Nishchaya naya, I am permanent, knowing natured having innumerable spatial elements equivalent to size of lokakash. In spite of being in corporeal form with body generated due to fruition of naam karma having qualities of touch, taste, smell, colour , still from  aspect of Nishchaya naya I am supremely blissful, keval gyan form, non corporeal incapable of being detected with physical five types of senses.

How does dhyan cause enlightenment of the soul?

8.     With the stoppage of sankalpas (thoughts)   in the mind and the prevention of engagement of senses in their subjects, with the Dhyan of the Yogis, the Bramha form soul is revealed.

Q: What is the cause for supreme Bramha form to appear?

A: With the karma generated mind having number of sankalpas equivalent to the size of lokakash becoming stationary and with the prevention of activities of the five senses generated by fruition of naam karma in the dravya and bhava form, the supreme Bramha form is revealed.

Thus knowing,  discarding ArtDhyan and RaudraDhyan form both bad Dhyanas, taking recourse to Dharma dhyan and Shukla Dhyan , Bhavya Jiva should always contemplate of the soul.

Further with an example the glory of right Dhyan is described:

9.     As the activities of the mind and the engagement of senses in their subjects are subsided, accordingly the soul reveals its pure nature gradually just like sun in the sky.

With the subsidence of karmas, the activities of mind subside in the subjects of five kinds of senses. Then with kaal Labdhi etc. the soul reveals itself. Just as in the sky the sun illuminates the pot, clothes, pillar, vessels etc. different objects and itself, the soul also illuminates others as well as self.

The same is described further:

10. As the mind, speech and body form yogas of the yogi attain perturbation free state , the soul accordingly reveals its Paramatma nature.

With the vibration form yoga of mind, speech and body subsiding and becoming perturbation free, the Antaratma of the Sadhu automatically reveals itself in the form of Param Bramha.

The glory of Dhyan is concluded with this gatha:

11. With the stoppage of agitation of mind-speech-body the asrava of karmas is definitely prevented. Then the karmas bonded with Yogis since eternal times, dissipate on its own and become fruitless.

The intentions of Shubha-ashubha form on account of fruition of karmas is called mind Yoga. Due to such attitude of mind, in the words form ‘ I should do this’, such vikalpa is generated termed as Speech Yoga. The activities of body in response to these two is termed Body Yoga. In this manner the yogas of mind-speech and body fructify. With the prevention of their activities, the asrava i.e. influx of karmas is totally prevented. These karmas are generated out of Mithyatva, ragas etc. form ignorance. Overcoming these senses and mind enables shedding away of the karmas like a ripe mango from the tree branch which does not get attached to the tree again. Thus these karmas become fruitless. Thus knowing the glory of Yoga, the Bhavya people should always contemplate of Yoga.

                                                Fourth Parva

Keeping in mind the forms of swa-samaya and para-samaya, the author now firstly describes the form of para-samaya:

12. So long as the mind is engaged in activities of other dravyas, till then in spite of carrying out arduous tapa, the bhavya jiva does not attain Moksha. On the other hand by immersing in pure bhavas,  he attains it in a short while.

Even Near Bhavya Jiva cannot attain destruction of karmas and attain Keval Gyan etc. form Moksha, so long as his mind is attracted towards other dravyas. Even though he may be engaged in internal and external Tapas  withstanding great calamities and hardships.

Only with the attainment of shuddhopayoga free of Mithyatva and ragas etc. bhavas he attains Moksha in a short while.

The effect of veneration of para-samaya is revealed along with characteristics of other dravya:

13. The body etc. are other dravyas and so long as he has spirit of oneness with them, till then he is engaged in para-samaya. Hence he accrues bondage of different kinds of karmas.

So long the Jiva has attachment towards family, wealth, etc. and entertains the feeling of oneness with them, he is Para-samaya due to which he continues to bond with dravya karma, bhava karma and no karmas. In this manner he transmigrates in all four Gati in the form of 84 lakh yonis. Therefore this Para-dravya should be relinquished with all the three yogas of mind-speech-body.

What are the characteristics of the Jiva engaged in para-samaya?

14. The ignorant person obsessed with subjects of the senses, being oblivious and passionate towards them, always gets angry with someone or  gets satisfied with another. However the wise people have opposite nature.

The ignorant Bahiratma always entertains happiness or unhappiness towards other dravyas at all times. In this manner he engages in raga-dwesha continuously. He remains passionate towards them with Anantanubandhi anger, pride, deceit, greed form passions. On the other hand Gyani remains engaged in swa-samaya and is Antaratma.

The form of swa-samaya is described next:

15. In this world, substances without consciousness are seen and substances with consciousness are not seen. Therefore being impartial whom do I get angry with and whom do I get happy with?

What kind of things are observed in this world? Out of six dravyas, five Astikayas, seven tattvas, nine Padarths and pot-clothes etc. things, the primary thing is Chetna which illuminates self and others, and devoid of it all are Pudgala dravya forms. The soul substance having consciousness quality is not seen. For this reason being  impartial how do I get angry with someone or be happy with some other one?

The same meaning is strengthened further:

16. All the jivas residing in three loks appear to be same as myself. Therefore the impartial Yogi does not get angry with anyone nor does he be happy with some other one.

The Antaratma Gyani person has observed and known all the Jivas of three lokas of the form of one sensed to five sensed, sookshma and Badar etc. to be the same as self as described in the Agam  stated by Veetrag omniscient from the aspect of Nishchaya naya. The same he has experienced within himself properly. Such a Yogi is impartial who does not take side with desirable raga or undesirable dwesha and remain knower form only.

Such a Yogi is neither happy with someone nor unhappy with some other one. No other person can be called Yogi.

From the aspect of nayas also the equality of all jiva is shown:

17. From the aspect of Nishchaya naya, all jivas are devoid of life and death, identical with respect to soul’s Pradesh (spatial elements) and all are of the form of knowledge from the aspect of soul quality.

All the Jivas have the same form from the aspect of size which is having innumerable spatial elements equivalent to that of Lokakash. Further all are free of life and death.

Q: What other qualities they have?

A: All are totally pure, capable of illuminating lok-alok, having infinitely infinite keval gyan, keval darshan etc. form qualities. All the jivas are of the form of knowledge . From the aspect of Nishchaya naya, all jivas are identical.

Knowing this , all the jivas having purity and knowledge nature are venerable in every possible way. This is the message.

What is the benefit accrued to the differentiating people?

18. The Gyani person who knows the nature of reality from the aspect of both the nayas, his mind does not get perturbed with raga, dwesha and moha.

The Gyani person who knows the nature of reality by means of Nishchaya and Vyavahara naya or Dravyarthika and Paryayarthika nayas, his mind does not get perturbed with raga, dwesha and moha since he knows the form of venerable-despicable things properly. Knowing this, the own experience form knowledge beyond senses alone is venerable which should be always kept in mind and cherished. This is the meaning.

Further the glory of the Gyani person having perturbation free mind is described:

19. Whose mind form water does not  waver on account of raga-dwesha , he observes his own tattva. Person having opposite nature definitely does not see it.

The mind of Antaratma  does not get perturbed like waves of the ocean which are caused by raga-dwesha etc. generated by dravya karma,  bhava karma and no karmas of the form of Gyanavarana etc. accrued due to Mithyatva and ignorant bhavas. He remains observing his own pure consciousness form soul substance and experiences the same at all times.

The same meaning is elaborated with an example:

20. Just as with the water in a lake becoming stationary, the jewel fallen in the lake is clearly seen , in the same way, with the mind form water becoming stationary, in the pure bhavas the soul is observed.

Here soul is described as the substance which has the property of moving which implies manifesting within himself. This leads to the fact that soul is of the nature of knowledge. When Mithyatva, ragas and ignorant form bhavas are subsided and all perturbations vanish then the soul can be observed.

What is the implication of seeing the soul substances for the Yogis?

21. With the observation of own soul Tattva having pure nature devoid of subjects of the senses, within half a moment the non-human nature of yogi gets clearly  revealed.

On observing the own pure soul substance which is devoid of subjects of the senses, within a short while the non-human nature is revealed. Here non-human implies absence of being Manushya form. In other words it means Deva or omniscient form. This form is beyond senses.

Now own pure soul nature is worthy of contemplation with a sense of veneration, discarding the other dravyas completely:

22. Other than knowledge form own Tattva, all other bhavas are external; discarding them, pure natured own soul only should be contemplated upon.

All bhavas other than own soul nature are said to be other bhavas which can also be termed as Pudgala dravya bhava since they are dependent upon them.

Q How is the own soul?

A: Devoid of the blemishes of  dravya karma, bhava karma and No karma, the uncorrupted form bhava of pure soul is called Swa-Bhava or own nature. Such pure natured soul is venerable in all respects from aspect of Nishchaya naya.

What happens to the  Bhavya who contemplates of his soul ?

23. Those Sadhus equipped with the own experience form consciousness etc., who contemplate of the soul, they become Veetrag owner of pure jewel trio.

Q: How does he contemplate?

A: He contemplates equipped with own experience and consciousness etc. form bhavas.

Q: How does he become?

A: Such worshipper soul becomes Veetrag who is pure jewel trio form Sadhu. He is experiencing the soul as well as knowing the soul. In this manner he is contemplating of experience and consciousness. Such a soul is also called Dhyata.

The complete form of Nishchaya jewel trio is described:

24. Those Yogi who contemplate of the soul stationary within consciousness  and pure bhavas, they are described as Nishchaya Darshan Gyan Charitra in this Lok.

He is knowing the soul in pure form  free of impurities of karmas and having shuddhopayoga form consciousness. This way he knows self in pure jewel trio form.

Continued……