Preface
The author of Tattva Sar is Acharya
Devasen whose period is said to be around 930 A.D. This is the same Acharya
Devasen whose lines in Darshan Sar are
quoted everywhere in respect of Acharya Kund Kund. It says that “if
Acharya Kund kund or Padmanandi nath had not gone to Samosharan of Present
Tirthankara Simandhar Swamy of Videha Kshetra
and attained the divine knowledge and preached accordingly, then how
could Munis have known the right path?” In fact these lines are quoted
everywhere to establish that Acharya Kund Kund had travelled to Vedeha Kshetra.
Besides Darshan Sar Acharya Devasen is credited with authoring Tattva Sar,
Bhava Sangrah, Aradhana Sar, Laghu Naya Chakra and Alap Paddhati. The last one
Alap Paddhati is quite important granth in which the Nayas and Pramans are
categorised which forms the basis of Jain Syadvad. Tattva Sar is an important
creation of his which deals with Dhyan and Yoga. In fact it is one the twenty
granths recommended by Shrimad Rajchandra in his Upadesh Nondh (15) which he
considered immensely beneficial for studies. In Tattva Sar the form of Dhyan is
described in quite simple language and it can be easily absorbed. Acharya Kamal Kirti wrote
commentary on Tattva Sar sometime in 1530 A.D. which too is quite simple to
follow. He has used the style of question answer extensively in most places to
explain the Gathas. Totally there are 74 gathas divided into Six Parva or chapters.
First
Parva
What is Tattvasar?
The means by which the worldly people
can get rid of the worldly miseries and sufferings which are caused by the
karma bondage which themselves accrue on account of moha, raga, dwesha etc.
form bhavas of the Jivas, is termed as Tattvasar. It represents the Dharma
Dhyan and Shukla Dhyan which enable
jivas to attain pure knowledge vision
form own nature which is ever blissful by destroying the karma bondage.
While Shukla dhyan is the main cause, however it is attained by practicing
Dharma Dhyan and is therefore as important.
1. Myself Devasen shall narrate the
great TattvaSar, offering obeisance to
supreme Siddha Paramatma, who have attained untainted and supremely pure nature
of soul by burning the Gyanavarana etc. karmas in the fire of the form of Atma
Dhyan.
Acharya Devasen begins with offering
obeisance to Siddha Bhagwan who has attained the complete purification by destroying
all the karmas. Here Atma Dhyan refers to Shukla Dhyan whose completion occurs
in 14th Gunasthana of Ayogkevali.
Some near Bhavya jiva enquired that ‘
O Bhagwan! What is the nature of that Tattva?’ Acharya responds:
2. In this Lok, the earlier Acharyas
have described Tattvas for propagation of the Dharma for explaining to Bhavya
Jivas, as having several divisions.
It is important to know that the word
Tattva is used in different meanings in different places. Contrary to normally
associated meaning with respect to seven
tattvas, here the term Tattva implies own soul which is the true meaning from
aspect of Nishchaya naya. However from aspect of Vyavahara naya, it is
described in the form of dharmas which can have numbers of divisions from 2 to
several to innumerable and infinite depending upon the aspect the description
is carried out. Acharya Devasen himself has defined Tattva into two categories
in the next gatha.
‘Who are the Bhavya Jivas?’ In reply
Acharya says ‘ Those Jivas who shall
attain jewel trio form dharma in future, they are called Bhavya’
Those Jivas who shall not attain
KevalGyan in spite of long time interval, are called Abhavya. However there are
several Bhavya Jivas also who are like Abhavya, some Jivas are Distant Bhavya
and some Jivas are Near Bhavya. In this way the forms of Bhavya and Abhavya
should be understood.
How many types of Tattvas are there ?
In reply Bhattarak Devasen says:
3. Own soul is the first Tattva called
as Swa-Tattva. The second is called Para-Tattva which incorporates all the five
Parameshthis.
Here the own soul is described as
Swa-Tattva which is free from all bhavas generated due to fruition of karmas
and free of all sankalpa-vikalpa (resolutions- doubts). Here the Para-tattva
has been divided into form of panch parameshthis which are Arihants, Siddhas,
Acharyas, Upadhyayas and Sadhus. The term Parameshthi is defined as the state
in which Keval Gyan etc. form Lashmi is existent. This represents the highest states
which can be attained by worldly jivas and hence is venerable. Here the objective
has been clearly defined for the worldly jivas. Either he should contemplate of
the own Tattva i.e. own soul, or otherwise he should contemplate of the form of
Panch Parameshthis. These only are the venerable subjects.
O Bhagwan ! What is the benefit of
contemplating of Tattvas of the form of five Parameshthis? This is answered
next:
4. Upon contemplating of letters form
Mantras describing those Panch Parameshthis, the Bhavya Jivas accrue bondage of
immense Punya and traditionally attain Moksha.
The Panch Parameshthis can be recalled
by reciting Namokar Mantra which incorporates 35 letters. However the same
objective can be attained with Mantras starting with single letter ‘Om’ to
2,3,4,5 etc. lettered different mantras. Basically this contemplation results
in accrual of vast amount of punya which in turn would lead to Moksha. The
destruction of all karmas of the soul is Dravya Moksha and the attainment of
pure, perturbation free, knowledge form soul is Bhava Moksha.
What is the nature of own soul form
Tattva and what are its features ? This is replied:
5. The Own soul Tattva I.e. Swagat
Tattva is of two kinds namely SaVikalpa and NirVikalpa. The SaVikalpa Swa-Tattva
is accompanied with Asravas while NirVikalpa Swa-Tattva without any
contemplations is devoid of Asravas.
The Swa-Tattva is described as one
which is immersed within own soul. This is of two kinds. First is SaVikalpa
which implies soul infested with various sankalpa-vikalpa. In the context of
samyakdrishti it is stated to be present from fourth to tenth gunasthana. The real Nirvikalpa swa-tattva is
attained in twelfth gunasthana which is said to be asrava free while lower
states should be known to be accompanied with asrava. Subsequent to prevention of
asrava i.e. Samvar, Nirjara takes place
destroying the previously accumulated karmas leading to Moksha.
What are the consequences of the soul
becoming free of Sankalpas is answered next:
6. When the sensory subjects cease to
exist i.e. when the desires are blocked, then the mind becomes free of Vikalpas
and then the Nirvikalpa form own soul Tattva appears. That is the appearance of
soul in its true nature.
The ceasing of sensory subjects is as
follows: Eight types of touches of touch sense, five types of tastes, two types
of smells, five types of colours, seven types of sounds , in this manner 27
types of subjects of senses cease to interest the mind. It implies that those
subjects do not generate vikalpa within the mind any more. Then the Nirvikalpa
form soul becomes stationary within own nature. Same is described as
Swa-tattva.
The disciple enquires, “ O Bhagwan!
What kind of bhavas exist when the mind becomes stationary?” Acharya Bhagwan answers:
7. With the mind becoming stationary,
all the clusters of Vikalpas are destroyed and the Vikalpa free NirVikalpa pure
permanent nature becomes perturbation
free.
Q : How do you define vikalpa?
A: Different types of imaginations
generated in the mind are Vikalpas. The fickleness of the mind only is the
cause for all Vikalpas. With its prevention, all Vikalpas cease. Subsequently
the soul attains pure natural state free of ragas.
Q: What is the form of pure nature?
A: That pure nature is Nirvikalpa since
no vikalpa is generated within.
Q: How else is the pure nature?
A: That pure nature is stationary i.e.
devoid of the nature of moving from one place to another. Further that pure
nature is ever permanent without having generation or destruction. Such pure
nature should be experienced by Bhavya people at all times. This is the
message.
“What are the characteristics of that
pure bhava? “ This is answered:
8. In reality that shuddha bhava is the
soul. That soul has been described of the form of darshan, gyan and charitra.
Or, it can be described as pure consciousness form.
The pure Bhava generated within the
soul in the absence of raga, dwesha, moha etc. corrupted bhavas only is the
darshan from aspect of Nishchaya naya. The means by which the forms of self and
others is observed is defined as Darshan. Same pure bhava is called Gyan by
which the own and other dravyas are known. Same is also described as Charitra.
The means by which one could move around in own nature is Charitra. In this way
that pure Bhava has been described as Darshan, Gyan and Charitra by the Veetrag
Omniscient. The means by which soul is remembered is called Chetna (
consciousness). That Chetna form is soul only, thus knowing where pure bhava
exists, there only Darshan, Gyan and Charitra are present. Thus knowing the
wise Bhavya people should always contemplate of the pure bhavas.
Second
Parva
Now some near Bhavya Jiva enquires of
the procedure for carrying out Dhyan. Acharya Devasen responds:
9. That Nirvikalpa Tattva is the
essence and is the objective. That alone is cause for Moksha. One should
contemplate of that pure Tattva knowing it and adopting Nirgrantha state
Here the term Nirgrantha is introduced
which means free of Granth i.e. possessions. These possessions are described to
be of two kinds external or internal. The external possessions are land, house,
silver, gold, money, cereals, male servant, female servant, clothes, vessels. The
internal possessions are 14 namely Mithyatva
(delusion), anger, pride, deceit, greed and nine no-kashaya (rati,
arati, shok, bhaya, jugupsa, hasya and three types of ved ). Those who have
given up all of these are known as Nirgranth. With Nirgranth state only, one
can attain Tattva. Al lower level the Shravak (practitioner) should have spirit
of reverence towards the same.
The form of Nirgrantha state is
described next by Acharya Devasen:
10. In this Lok , whoever has discarded
internal and external possessions by means of mind, speech and body, these
three kinds of yogas, that Shraman is
described as Nirgrantha , follower of the Ling ( order) of Jinendra deva.
Here the definition of Nirgrantha is
further refined. Those 24 types of Granth or possessions have been relinquished
by the Bhavya jiva with three types of yoga of mind-speech-body. That is the
supreme Nirgrantha. With the adoption of supreme veetrag nirgrantha attire i.e.
Jina Ling (naked state) , he is called
Shraman Muni.
What are the characteristics of the
Muni capable of engaging in Dhyan? This is replied:
11. In reality that Yogi only is capable
of engaging in Dhyan, who has equanimity towards loss or profit, sukh or dukh
, life or death and in the same way
towards friends or foes.
Here characteristics of Muni are
described: The benefit of food be there or not there since both of these are on
account of fruition of previously acquired Shubha or ashubha karmas; with such
spirit of differentiating knowledge he remains aloof towards
happiness-unhappiness. Further he entertains equanimity towards life or death
caused by the fruition or destruction of Ayukarma and towards friends or foes
acquired due to fruition of punya and pap karmas. Such Yogi only is capable to
engaging in Dhyan. He only as a doer engages own soul by his own soul, for his
own soul, with his own soul, within his own soul. Therefore such equanimity
should be the subject of reverence for the Bhavya people.
How does that bhavya person become
capable to engage in dhyan?
12. As the Labdhis ( attainments) of
Kaal etc. get closer of that Bhavya person, accordingly all the necessary great
situations are attained for Moksha for him definitely.
Here the term Kaal Labdhi is
introduced which is the attainment of the right time for a Jiva to come to end of
his worldly stay. Automatically the opportunities are generated and the jiva is
bestowed with Panchendriya, Sangyi, Paryapta, Arya Kshetra, purification of
bhava and preachment of right Guru. This
enables him to overcome Mithyatva etc. seven kinds of karmas to attain Samyak
Darshan. Subsequently he attains further right moments for engaging in five
AnuVrita, five MahaaVrita, Dharma Dhyan and ShuklaDhyan and ultimately attains
Moksha. Therefore knowing this the wise people should be prepared to utilise
that opportunity in the form of Kaal Labdhi etc. Without being attentive
nothing can be achieved. This is the message.
In spite of getting all those
necessary situations (materials), without dhyan the karma destruction cannot be
carried out :
13. Just as a person without feet
desires to climb the peak of Sumeru mountain, in the same way a Sadhu desires
to destroy the karmas without dhyan; it means it cannot be done.
The desire of a person without having
both feet to climb Mountain Sumaru is meaningless. In the same way if a Sadhu ,
in spite of having knowledge of Swa-Tattva and Par-Tattva, desires to destroy
the karmas without Dhyan, then it is meaningless like a mirage. Without Dhyan
the person is not practitioner but is
only imitator. Here the term Sadhu implies Yati only who are regular Munis.
Therefore all Mumukshu people should practice Dhyan – this is the message.
Acharya describes the characteristics
of such people who believe that Dhyan is not possible in present times:
14. Doubt ridden and desirous of sensory
pleasures, obsessed with the subjects of the senses, perverted from the path of
Moksha, several people tell that the present times are not suitable for Dhyan.
Q: What kind of worldly people are
those?
A: Who are tempered with doubts and
desires. They have doubt in the words of Jina and are desirous of enjoying
sensory pleasures.
Q: Further how are those Jivas?
A: They have totally lost the right
path which is that of jewel trio form. Due to delusion of Moha they want to
declare lack of Dhyan in this period.
Acharya addresses those jivas who
doubt the existence of dhyan as follows:
15. Even today people adopting jewel
trio, contemplating in dhyan of the soul, attain Swarga Lok (heavens) and
subsequently passing from there, taking birth in good Manushya (human) kula,
attain Nirvana.
Acharya addresses such doubt-mongers.
O Bhavya people! You are unaware of the principles of Naya-Praman etc. as
described by JIna Deva. Hence you are unaware of the glory of Dhyan. Even in
this current fifth period of Dukham Kaal there are several saintly bhavya jivas
who are holder of jewel trio. By engaging in Dhyan of the soul with focused
mind they attain Deva Gati and after enjoying the stay in DevaLok they take
birth in Manushya Gati with high kula and other glories. Subsequently getting
detached they adopt Muni state and worshiping pure soul they destroy the karmas
and attain Moksha. Hence Bhavya Jivas should make effort for Dharma Dhyan.
Therefore Acharya Devasen directs the
bhavya people to engage in Dhyan:
16. Therefore if you desire permanent happiness then discarding
raga, dwesha and moha, always practice dhyan and contemplate of your soul.
Q: How should we practice Dhyan?
A: Relinquishing raga, dwesha, moha
practice Dhyan since without discarding these the attainment of Dhyan is
impossible.
Q: Further what should be done?
A: Meditate upon the pure knowledge
form, conscious, blissful soul. The logic is explained. The JIva manifestation
are of three kinds. Firstly are the violence form Ashubha. The second are
charity, donation form Shubha. The third are devoid of Shubha-ashubha and hence
shuddha form. Therefore firstly practice shubhopayoga discarding ashubha
manifestations. One should practice shubhopayoga till he can attain
shuddhopayoga.
The characteristics of soul are
described next:
17. From the aspect of Nishchaya naya, the
soul has primacy of darshan and gyan qualities, it has innumerable spatial
elements and is not corporeal but having the shape of the body acquired by it.
Soul should be known having such a nature.
Soul has infinite qualities but of
these the gyan and darshan are two primary qualities. Soul occupies innumerable
spatial elements equivalent to lokakash. Further soul is non corporeal i.e. he
does not have qualities of touch, taste, smell, colour from the aspect of
Nishchaya naya. From the aspect of Vyavahara naya, soul is presently equal to
the size of the body acquired. Thus as worldly jiva it is equal to the body
size depending upon the fruition of naam karmas.
How should one contemplate of the soul
is described next:
18. Discarding the internal and external
vikalpas both, as well as ragas etc. form bhavas, one should contemplate of the
karma’s blemish free pure soul with focused mind.
The subject of contemplation is pure
soul free of karma form blemishes. It should be carried out with concentration,
relinquishing the bhavas of raga,dwesha, moha etc form vibhava manifestations.
Vikalpas are described to be of two kinds. One is words form external and
second are internal of the form of thoughts of mind.
What is blemish free soul? :
19. Where there is no anger, nor pride,
nor deceit, nor greed, nor shalya (thorn), nor leshya (aura) and neither birth,
old age or death , such blemish free is myself.
The blemish free nature is described
as without passions of anger, pride, deceit, greed. There are three kinds of
shalya(thorns) are not there namely deceit, Mithyatva and desire. Leshya are of
six kinds of which Krishna, neel, kapot are ashubha while peet, padma and
Shukla as Shubha. All six are not there. Further there is no blemish of birth,
old age and death also. I am of such blemish free nature.
Disciple enquires further
characteristics of blemish free soul which are answered as follows:
20. That blemish free soul is not
endowed with any of the artistic capabilities, there is no Sansthan (shape), no
margana sthan , no guna sthana, no jiva sthana, no labdhi sthana, no bandh
sthana, and nor any udai sthana.
These are detailed as follows: The
blemish free soul does not have the worldly 72 kinds of artistic capabilities
caused by the kshayopasham of gyanavarana etc. karmas. There are six kinds of
Sansthan(shapes) which do not belong to Niranjan(blemish free) soul. Fourteen
types of Marganas are not there. Fourteen types of Gunasthana are not there. Fourteen
types of Jiva sthana are also not there. In the same way the Labdhi sthan
generated with kshayopasham of karmas are also not there. Similarly the bandh
and udai sthanas are also not there in blemish free soul.
Further description of blemish free
pure soul:
21. Which does not have touch, taste, smell,
colour and sound etc., such pure
conscious bhava form myself is blemish free.
Further eight kinds of touches, five
kinds of tastes, two smell, five colours and seven kinds of sounds are not
existent in pure soul from the aspect of shuddha nishchaya naya.
Q: Then what is the form of the soul?
A: Devoid of all the worldly defects
of raga, dwesha, moha etc. and having infinite qualities of Keval gyan etc. ,
such conscious soul is the nature.
The term Chetna is defined as which
senses and knows the nature of self and
others. Bhava is described as that which is generated on its own by its own
power. The Chetna form bhava is the manifestation in the form of consciousness
which is said to be Niranjan (blemish free).
Continued……
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