The Essence of Pravachansar....05

 

Now without knowing the nature of his own dravya and gunas, the worldly jivas continue to treat the momentary manifestations of paryayas only as self, believing self to be human, animal etc. Such jivas are described as being engaged in paryayas only and hence are called Para-samaya i.e. Mithyadrishti who believes paryaya only to be self without knowing the nature of own soul.

The corollary to the above  is stated in 94^th Gatha wherein it is told that those jivas who are engaged in paryayas only are called para-samaya while those jivas who are stationary within their own nature should be known as Swa-samaya.

 ‘ I am human, this is my body and these are my wife, sons, house  etc.’- such beliefs represent manifestation into para-samaya form without realising the true nature of soul. ‘ I am merely stationary consciousness of the nature of knowledge, vision etc.’- such beliefs represent manifestations into the form of swa-samaya. Such person does not have attachment towards the human etc. form bodies and realises himself like a lamp being carried into different types of body form rooms. Thus the lamp is the same, while rooms are of different shapes or sizes. Such people are detached and do not indulge in raga-dwesha form passions. Hence they do not have any attraction towards other dravyas and therefore are described as swa-samaya. Therefore swa-samaya only is the true manifestation of soul substance.

Now the characteristics of Dravya are described in Gatha 95^th. The one which is of the nature of generation-destruction-permanence without relinquishing its own nature and which is accompanied with qualities and paryayas, is called dravya.

The nature of dravya is continuity of existence which has qualities of general and specific nature. The general qualities are existence, non existence, oneness, difference, dravyatva, paryayatva etc. which are present in all the dravyas. The specific qualities of dravyas are avagahan hetutva ( providing space), gati nimittatva ( facilitating movement), sthiti karanatva (facilitating stationary state), chetanatva(consciousness) etc.

Although dravya is different from guna and paryayas from aspects of characteristics, there is no difference in terms of nature just as cloth has nature of dravya and is accompanied with guna-paryyayas, at the same time manifesting in generation-destruction-permanence form.

Just as a soiled cloth is observed to be generated in clean state on washing but it does not have difference of nature with that generation, in the same way dravya is observed to manifest in  a different state under influence of external circumstances without any change in its nature and is said to have  generated.

Just as a soiled cloth is observed to have been destroyed from soiled state on washing but it does not have any difference of nature with that destruction, in the same way dravya is observed to manifest in a different state under influence of external circumstances without any change in its nature and is said to have been destructed.

Just as the soiled cloth within one moment undergoes transition from soiled state to clean state without losing permanence of cloth and it does not change its nature, in the same way the dravya is observed to undergo transition from previous state to new state without losing its existence therefore  it is said to be permanent.

Now just as the same cloth is observed with its qualities of whiteness etc. but it does not have difference with those qualities but by nature the cloth is such. In the same way dravya is observed with various qualities but its does not have difference with those qualities and by nature the dravya is such.

Just as the same cloth is observed with various specific states like threads etc. but it does not have difference with those threads, and by nature it is so. In the same way the dravya is observed with its various paryayas but it does  not have difference with those paryayas and by nature the dravya is such.

The existence of dravya is said to be of the type of  own existence and similar existence. These are detailed in Gathas 96 & 97.

There is no difference in spatial elements of dravya and existence. This existence is eternal and manifests in the same form without any reason continuously. This is different from the Vibhava nature (which manifest in accordance with external influence). Hence existence is nature of dravya.

In the same way guna-paryayas and dravya have the same existence which cannot be differentiated since guna-paryayas are caused from dravya and dravya is caused by guna-paryayas.

Further the existence of generation-destruction-permanence and that of dravya is also same since both are caused by each other.

Therefore the own existence of each dravya is independent. It implies that we as souls are not part of some large cumulative existence but our existence is individually complete within ourselves.

Another point to be noted is that just as each dravya’s existence is totally independent, in the same way the existence of qualities, spatial elements, paryayas of that dravya are not different but they are one only. It means that the dravya, its qualities, and its paryayas      do not have any spatial difference.

Jinendra deva has told in his sermon that all the different dravyas of this world share a common characteristics of existence.

Although each dravya has individual  characteristics of its own, nevertheless all of them share a common characteristics of existence.

Just as in a forest having different kinds of trees, each of them has individual separate existence in the form of mango, peepal, teek etc., even then from aspect of tree-ness all trees have commonalty. When this commonalty is addressed then individuality becomes secondary.

In the same way in this world jiva, pudgala etc different dravyas have their different individuality and therefore from aspect of own existence they are different. However in all the dravyas there is a commonalty of existence and when this is addressed the individuality of dravyas becomes secondary.

The summary of the above is that the existence is of two kinds- one is common existence and second is individual existence. The individual existence is different in each dravya which is observed in its spatial elements, qualities and paryayas. The common existence is common in all  dravyas and their gunas and paryayas.

One may wonder that what is the objective of telling all this ?

The answer is that we have to identify our own individual existence and establish oneness with it. So far we have been establishing oneness with common existence e.g. wife, sons, house etc. but they are all different and do not have any relationship with self. The soul is a different entity and so far we have not identified it differently. We are supposed to identify and remain one with that. That alone is Samyaktva.

The great principle of independence of each dravya is declared in Gatha 98^th. The dravyas are by nature Siddha and existent- so is declared by Jinendra Deva. Those who do not accept it are actually para-samaya.

Here the term Siddha does not imply salvation, but the fact that each dravya is having its own nature and it is not creation of anyone. It is eternally uncreated  substance having its own existence and independence. It means that one dravya is not cause for creation of other dravya. Each is free by own nature nor does it need anything from other dravya. Therefore each dravya is Siddha by itself.

The things which are generated from dravyas are not different from that dravya, such as manifestation in the form of two three molecule pudgala or manushya, animal form paryayas. From aspect of paryayas the manifestations may keep changing but from aspect of dravya, no time the dravya has changed its form.

Hence each dravya is existent with property of generation-destruction-permanence.

This is declared in Gatha 99^th. Being stationary within its own nature the dravya is existent. The manifestation of dravya is of the from of generation-destruction-permanence which is the nature of substance.

Each dravya remains within its own nature and is therefore existent. That  nature is manifestation in the form of generation-destruction-permanence. Just as the smallest element of size of dravya is Pradesh (smallest spatial unit), in the same way the smallest unit of time-flow of the dravya is manifestation. Each manifestation is generated  at its own time in its own form, destructed with respect to its previous form and all the manifestations have continuity of flow therefore each manifestation is permanent devoid of generation-destruction. There is no time difference between generation-destruction-permanence, all three occur at the same moment. Such tradition of generation-destruction-permanence of manifestations is always existent in the dravya nature – like a necklace of pearls.

Just as in  a hanging necklace of pearls, the pearls appear sequentially wherein the place occupied by a later pearl is not occupied by a previous pearl and their continuity is maintained by the thread. This demonstrates the principle of generation-destruction-permanence. In the same way for each dravya the manifestations occur sequentially without breaking the continuity of flow.

An important corollary of the above is that the manifestations of each dravya is pre-ordained at its defined moment which is also known as the principle of ‘Krambaddha Paryaya’. It implies that each event in our life occurs at its defined moment and no one can  change anything pertaining to it. It also teaches that we need not worry about events to occur. They shall occur precisely at the time as reflected in the knowledge of omniscient.

100^th gatha describes an important rule pertaining to interdependence of  generation-destruction-permanence. The generation does not occur without destruction and destruction does not occur without generation . Both generation and destruction cannot occur without permanence and vice versa.

The generation of pot is the destruction of mud-mold since on the potter’s wheel the mud-mold gets converted into pot. However the mud remained intact and did not lose its characteristics. It is not that mud-mold is different and pot is altogether  different from mud. If such were the case then even flowers in sky would  get generated.

If mud remains stationary without change then nothing would be generated and the world itself would not exist.

Now in 101^st Gatha it is told that these generation, destruction and permanence – are one dravya only. The generation, destruction and permanence occur in paryayas and the paryayas occur in dravyas- hence all these are dravya only.

Just as a tree comprises of trunk, branches, root etc. the dravya comprises of paryayas. Just as trunk, branches, root are not different from tree, the paryayas are not different from the dravya. Both are interdependent.

Seed, sprout and treehood are states of tree. The destruction of seed, the generation of sprout and the permanence of treehood – all three are together. The seed, sprout and treehood are not different from the tree. In the same way with the dravya, the bhava getting destroyed, the bhava getting generated and the bhava remaining stationary – all these three are modes of dravya. But it is not that dravya gets destroyed or generated or remains permanent. If dravya itself is believed to be generated then  there would be endless generation. If dravya is destroyed that its existence would not remain. If dravya is deemed permanent then no bhavas would exist. Therefore the conclusion is that generation-destruction-permanence are modes of paryayas and paryayas occur in dravya. Hence all these are not different from dravya.

Further it is told in 102^nd Gatha that Dravya only is one with generation-destruction-permanence at the same time. Hence the conglomeration of these three is dravya only.

One may wonder that generation should be followed by permanence and then destruction  should occur. In this manner there should be time difference between three events. In case of dravya, such is not the case. This would have happened only if the dravya were generated, destroyed or remained permanent. It has been told that the generation, destruction, etc occur in paryayas hence there is no time gap.

Just as the moment of generation of pot is the moment of destruction of mud-mold and same is the moment of retention of mud, in the same way the destruction of previous paryaya, generation of new paryaya and retention of dravya nature are seen at the same time. All these three states are dravya only and not different.

The same rule is extended to multiple dravya-paryayas of different dravyas in 103^rd Gatha. Some paryaya of dravya is generated  and some paryaya is destroyed ; even so the dravya is neither generated nor destroyed.

Just as in pudgala matter, the paryaya in the form of three molecules is destroyed and paryaya in the form of four molecules is generated, even so the three or four paramanu form pudgala remains undestroyed or ungenerated. In the same way the dravya-paryayas of same family keep generating and destroying but the dravya remains undestroyed and ungenerated.

Further just as a manushya form different family dravya-paryaya is destroyed and a deva paryaya of different family dravya-paryaya is generated, but the jiva and the pudgala dravyas remained undestroyed and ungenerated.

The summary of the above is that even though paryayas keep generating and destroying the dravya always remains intact. Further no paryaya is generated out of paryaya but paryayas are generated out of dravya only.

Now the same rule is extended to manifestations of qualities of single dravya in Gatha 104^th. The manifestation of paryaya of quality into another paryaya occurs in the same dravya and the existence of dravya is not different from the existence of paryayas of quality.

Just as in a mango the colour changes from green to yellow, in the dravya a typical quality manifests into another state later. In the previous and later states of qualities the dravya remained unchanged like the mango. Hence in spite of manifestations of qualities into different states, the dravya is of the nature of generation-destruction-permanence.  

 In 105^th gatha it is established that the dravya and existence are not two different entities. If the dravya were not existent by its nature then-  1)  definitely it has to be non-existent and whatever is non-existent cannot be dravya. Or, otherwise 2) it has to be different from existence, and in such a case if dravya can stay without existence then there would be no purpose of any entity named existence. Hence it should be accepted that dravya itself is existence since a thing and its qualities are inseparable and they are one only.

An important rule is laid down in Gatha 106^th. Separateness is not the same as Differentness. Having separate spatial elements is the characteristics of Separateness while non-oneness is the characteristics of differentness. In dravya and its qualities there is no separateness, even then there is differentness.

Question: Things which are not separate, how can they have differentness ?

Answer: They can have differentness just like a cloth and its whiteness. The spatial elements of cloth and its whiteness are not different hence there is no separateness. Even then the whiteness is observed by eyes only and not the other four senses of nose, tongue etc., while cloth is observed by all  the five senses. Therefore in  certain aspect the cloth is not whiteness and whiteness is not cloth. If it were not so, then like cloth, the whiteness should also have been sensed by nose, tongue etc. all senses. But such is not the case. Therefore it establishes that in the cloth and whiteness there is no separateness but there is differentness.

Continued……

The Essence of Pravachansar……04

 

Although sensory pleasures are generated out of fruition of punya, even then they are dependent upon others, different types of hindrances can be experienced which cause severe perturbations, fruition of asata vedaniya karma can cause interruptions, cause for bondage of karmas due to desires and variable in terms of steadiness of enjoyments. Therefore these pleasures can be called as miseries only. Hence it establishes that like pap, punya also is a means for miseries.

The message from the above is  clearly that punya is also as deplorable as pap and should be discarded. Till one develops such attitude, he would continue to have veneration towards punya. The real objective is pleasure beyond senses which provides the true happiness which does not  have five limitations described above. Therefore this topic is concluded with the Gatha 77^th stating that those who do not accept punya and pap to be the same and equally deplorable; such moha afflicted jivas transmigrate in this dark dense world infinitely.

Acharya says that both punya and pap are same in respect of not being nature of soul and both are equally adharma. Just as a person  believes the shackles of gold and iron to be different not realising that both of them result in bondage, in the same way treating punya and pap to be different  thus showing his contempt towards shuddhopayoga, jiva undergoes transmigration endlessly in this world.

Thus realising similarity of shubha and ashubha upayoga, the soul heads towards shuddhopayoga to destroy all the miseries caused by raga-dwesha. This is reflected in Gatha 78^th. Knowing the nature of substance , the one who does not indulge in raga-dwesha towards dravyas, that upayoga destroys the body generated miseries by attaining purity.

Thus knowing the nature of reality, jiva gives up raga-dwesha bhavas towards all dravyas and takes recourse to only shuddhopayoga. Just as fire does not experience the blows of hammer rained upon the hot iron ball, in the same way soul does not experience the sufferings of the body by giving up all attachment towards other dravyas by taking recourse to shuddhopayoga only.

Now the thought process of the Mumukshu ( jiva desirous of Moksha) is disclosed in the next 79^th gatha wherein he prepares to give up shubhopayoga and embrace shuddhopayoga. If the Jiva does not give up Moha etc. in spite of being engaged in shubha conduct, giving up inauspicious activities, he cannot attain pure soul.

The Muni  who has taken vow of practicing supreme Samayik in the form of Pratyakhyan ( renunciation) and gets attracted to shubhopayoga form manifestations out of Moha, then he is in great danger, for he can not attain pure soul.

Therefore acharya vows that he has decided to overcome the army of moha by tightening his belt.

Now what is the means for overcoming army of Moha ? This is answered in the famous Gatha 80. The one who knows the form of dravya, guna and paryaya of Arihant, he knows his own soul, therefore his moha surely gets destroyed.

Just as form of Arihant is like the gold purified through 16 cycles, in the same way the own soul is not different in nature. The form of Arihant bhagwan is quite clearly known, being free of moha-raga-dwesha. Now if the jiva applies his mind to the nature of dravya-guna-paryaya of Arihant bhagwan and then consider that, “ the continuous manifestation form is soul dravya, which is having continuous quality of consciousness  as guna, and the momentary manifestations are paryayas. “ In this manner own soul is also experienced in dravya-guna-paryaya form in the mind. Now just as whiteness and pearls of a necklace are merged in the necklace and only the necklace is enjoyed, in the same way the paryayas of the soul and its consciousness quality are merged in the soul and only soul is experienced. No differentiations of the manifestations and the one manifesting  remain leading to nirvikalpa state. The jiva attains inactive pure consciousness state and his darshan moha gets dispelled without finding any support. If it is so then I have realised the means for overcoming the army of Moha.

Acharya cautions in gatha 81 that even though moha has been dispelled but Pramad (carelessness) is present as a thief to steal the gains. The one who has overcome the Moha, and realised the true nature of soul; if that Jiva discards raga-dwesha, then he attains pure soul form.

By applying the same techniques used for  overcoming the Moha, the Jiva can dispel raga-dwesha also and enjoy pure soul experience. However if he manifests into raga-dwesha form then surrendering to Pramad ( carelessness) he loses the pure soul experience and attains great misery. Hence we should always remain vigilant for overcoming raga-dwesha.

Now this is the only path to Moksha- this is declared in 82^nd Gatha. All the Arihant bhagwans have destroyed karmas in the same manner and have preached the same attaining Moksha. Acharya offers his obeisance to them. In fact he declares that what is the use of talking any further. My mind is clear. Hail the Bhagawants !

The summary of the above is that after attaining Samyak darshan, dispelling raga-dwesha which are opponents of Veetrag charitra (conduct) and getting immersed in Nishchaya jewel trio form soul experience alone is Moksha Marga. There is no other way. All Arihants have attained Moksha the same way and they have preached the same.

Now after disclosing the right path to Moksha, the enemies of the right process of attaining realisation of pure soul are identified and it is cautioned to beware of them. In Gathas 83-44  it is told that the prime enemy is Moha. A person afflicted with Moha believes other dravyas to be same as own dravya, other’s qualities same as own qualities and other’s paryayas as same as own paryayas. Thus manifesting in the form of other dravyas, he divides the subjects of knowledges into two kinds namely good or bad depending upon sensory likes and dislikes and accordingly  manifests into raga-dwesha form. In this manner the moha is of three kinds. These three lead to bondages of different kinds hence they should be destroyed totally.

Here an example is quoted of the three methods used for entrapment of wild elephants. 1) A pit is dug camouflaged with grass wherein elephant falls due to ignorance.2) a trained female elephant lures him and due to  raga, he falls into the prepared trap 3) A trained male elephant incites him and due to dwesha the elephant is made to fall into trap.  In this manner all the three techniques of ignorance, raga dwesha are used to trap the elephant. In the same way the jiva is lured by moha, raga, dwesha and is bonded with karmas in an endless cycle form.

The only important point which we have to keep in mind is that the ignorance is related to dravya-guna-paryaya of self and others which is the cause for bondage and not the ignorance related to inapplicable subjects.

Now it is advised in Gatha 85^th that the Moha should be identified by its characteristics and destroyed immediately. These characteristics are unreal understanding of the substances ( not realising their true nature), compassion towards tiryanch and manushyas(humans) and attachment towards sensual subjects in the form of like and dislikes. These three should be identified and destroyed.

One may wonder that how even compassion towards animals and fellow mankind is described as moha which should be destroyed. The answer lies in the truth that animals and fellow mankind are not self but they are others. The golden principle of independence states that one jiva cannot harm or benefit another jiva at all. If people think that they can harm or benefit others  then they are afflicted with Moha only. Here the topic is that of Darshan Moha i.e. pertaining to right belief. Hence the truth is unavoidable. There is no way one can do good or bad for any other being. Therefore if one believes otherwise then it is an indication of Mithyatva.

In Gatha 80^th one of the means for destroying moha was to know own soul by knowing the dravya-guna-paryaya of Arihant. Now another means is described in Gatha 86^th that of knowing the nature of reality by means of scriptures of Jina order. By right understanding of nature of substances and own direct knowledge, the moha can be destroyed.

In fact this Gatha is a follow up of Gatha 80^th only since how does one know the dravya-guna-paryaya of Arihant also? Here it is clarified. The understanding of scriptures  describing the jina order, deshna (preaching) of guru, usage of logic and own experience are the means for understanding and practicing the right path. Therefore all the people desirous of Moksha are advised to practice Agam (scriptures).

Now in the 87^th gatha the general form of dravya-guna-paryaya as described by Jinendra Bhagwan is narrated. In fact this would be detailed in next chapter further.

The dravya, guna, paryaya are addressed by the term ‘Arth’ (substance). Soul is the  dravya having gunas and paryayas. Thus it is told by Jinendra Bhagwan.

The Gunas are the qualities which belong to Dravya and thus they are supported by Dravya. The paryayas are the momentary manifestations of dravya in sequential manner. Just as gold is dravya while yellowness etc. are its qualities and bangle etc. are its paryayas. The manifestations of gold in bangle earring etc. forms is sequential  wherein the qualities of yellowness etc. remain unchanged. In the same way the soul is the dravya having its gunas and paryayas.

In this manner those who follow the preachment of Jineshwara deva and indulge in purushartha (make efforts) accordingly, surely get rid of miseries in short while. The same is stated in Gathas 88-89^th. Those who destroy moha-raga-dwesha following the sermon of Jinendra deva, they get rid of all sufferings shortly. Those who realise self to be of the nature of knowledge from aspect of Nishchaya being  conjoint with other dravyas in the correct perspective , surely destroys moha with the understanding of self and others.

The sermon of Jinendra is described as a sharp sword with which wise person strikes upon moha-raga-dwesha to destroy them totally and get rid of sufferings. No other means can achieve this result. The real means is the realisation that the consciousness  form own dravya is different from all other dravyas. Therefore Acharya says that he too  has taken recourse to purushartha to destroy moha in the same way.

Therefore the conclusion is drawn in Gatha 90^th that if the soul desires to be free of Moha, then following the order of Jina, one should separate self and others in all dravyas by means of their gunas (qualities).

The same aspect is elaborated- “ I am existent having my own nature, without any reasons ( no one is the cause for my nature to be so), having capability to know the self and others , of the form of consciousness which exists within own self discarding all other dravyas of common or uncommon variety. Thus I separate myself from akash, kaal, dharma, adharma, pudgala dravyas and other soul by means of their characteristics and identify myself to be different. Just as several lamps are lit in the same room and all the illuminations seem merged from a coarse aspect but observing minutely the illumination of each lamp is different since if one lamp is extinguished the others continue to illuminate. In the same way my consciousness identifies myself to be different from  all other. “ Thus with rationality the self and others can be separated.

Conversely if one does not have faith in the nature of reality as described by Jinendra deva, then he cannot realise dharma of the from of pure soul experience. This is told in Gatha 91. Such jiva who in shraman state does not have faith in the forms of different substances, is not really a shraman ( muni). He cannot attain dharma.

Those who have adopted Munihood externally but internally do not have faith in the forms of self and other substances, they definitely are not Munis due to lack of right belief. Just as the one who does not know the difference between sand and gold particles, can keep washing lots of sand without separating gold from it. In the same way if one does not have realisation of self and others, in spite of physically adopting munihood, cannot attain dharma despite undertaking lots of sufferings.

Therefore in the concluding 92^nd Gatha of this chapter, it is told that the saints manifested in dharma form only are dharma. They are experts in Agam (scriptures), their moha has been destroyed and those who are engaged in Veetrag conduct, those Mahatma Shraman only are called Dharma.

The summary of the above is that once the external hindrances of moha form are destroyed then soul remains engaged in Veetrag (detached) conduct form wherein soul can become vibration free in the absence of all interruptions in the experience of soul. Such state itself has been described as Dharma.

Acharya again says that there is no point in describing more. Be engaged in shuddhopayoga which is of supreme veetrag conduct form due to which this soul himself has become dharma.

This completes shubha parinam adhikar of Gyan Tatva Pragyapana Maha Adhikar.

 

                        Gyeya Tatva Pragyapan Maha Adhikar (Gathas 93-200)

 

This chapter comprises of all subjects of knowledge in this world which are beneficiary for the soul. Firstly they are described in general. Next the six dravyas are described in various combinations. and then the six dravyas are described individually. Later the difference between knowledge and subjects of knowledge is explained.

Accordingly  Maha Adhikar consists of three sub chapters which are

1.     Dravya Samanya Pragyapan Adhikar ( Knowledge of substances in general)

2.     Dravya Vishesha Pragyapan Adhikar (Knowledge of substances specifically)

3.     Gyan Gyeya Vibha Adhikar ( Division of knowledge and subjects of knowledge)

 

 

  Dravya Samanya Pragyapan Adhikar ( Knowledge of substances in general)

                                                      (Gathas 93-126)

To begin with it is declared in 93^rd Gatha that all substances are of the form of Dravya-Guna_paryaya. The dravya is of the nature of gunas (qualities) and dravya and gunas together manifest into the form of paryayas. Those jivas who are engaged into paryayas only are para samaya.

The word para samaya is important and has heritage of 2^nd Gatha of Samaysar. It implies jiva who is engaged in activities other than that of own soul.

The implication of the above is detailed in commentary by Acharya Amritchandra. All the subjects of knowledge in this world are dravya form which can be described into having two dimensions of guna and paryayas. The dimension of gunas comprises of infinite qualities which exist together and are of the nature of dravya. For jiva dravya these qualities are gyan, darshan, sukha etc. The dimension of paryayas is the time variance of the dravya which extends infinitely. Every moment there is a paryaya and togetherness of all the paryayas constitute the dravya.

Now paryayas are of two types. 1) Dravya paryaya and 2) Guna paryaya. The dravya paryayas constitute  the manifestations of several dravya together in paryaya form and are also known as Vyanjan Paryayas. These manifestations take place in two manners hence are divided into two kinds. 1) Same family dravya paryaya and 2) Different family dravya paryaya. The same family dravya paryayas are the manifestations of pudgala only in the form of two molecule, three molecule forms which represents togetherness of several pudgala dravyas which are basically the same dravya. No other dravya manifests in such manner. The Different family dravya paryayas are the togetherness of Jiva with pudgala in the form of manifestations into paryayas of deva, manushya etc. body forms. Since one jiva does not manifest with another Jiva together hence they do not have same family dravya paryaya. All other dravyas do not manifest in dravya paryaya forms.

The Guna paryayas are also known as Arth Paryayas and represent manifestations of each of the infinite qualities at every samaya. These are also divided into two kinds. 1) Swabhava Guna paryaya ( natural quality manifestation)  2) Vibhava Guna paryaya ( manifestations of corrupted qualities). For example the manifestations in keval gyan, darshan form qualities of Siddhas are natural manifestations hence swabhava guna paryayas. The Vibhava are the corrupted knowledge darshan etc. qualities in the form of mati gyan, shruta gyan, chakshu darshan etc. These manifestations are incomplete and impure due to influence of karmas fruition.

Continued……

The Essence of Pravachansar …03

 

                                               Sukh Adhikar ( Gatha 53-68)

Firstly in Gatha 53^rd the two kinds of knowledge and such (bliss) are compared. First one is corporeal and sensory while the other one non corporeal and beyond senses. The first one is generated by the senses based upon the kshayopasham(destruction cum subsidence) of karmas, hence is sequential, transitory, multifaceted, having nature of increase or decrease both; therefore is not venerable and discardable.

The knowledge beyond senses accompanies bliss dependent upon the conscious nature of soul hence is permanent, generated together, does not have increment or decrement, is without opposition, hence is prime, venerable and should be cherished.

The purport of the above is that sensory knowledge and pleasures are dependent hence not venerable while knowledge and pleasure beyond senses are independent, natural and are venerable.

Now in the 54^th gatha the glory and magnificence of knowledge beyond senses is described. This knowledge is direct and this soul observes and knows corporeal, non corporeal and even the invisible substances, self and others all. Being direct knowledge nothing is unknown or concealed from this knowledge. In fact no one can prevent this knowledge knowing anything, just as combustible fuel cannot prevent fire. Such knowledge beyond senses is venerable.

On the other hand Gathas 55-56^th tell that the sensory knowledge is limited having several restrictions. Although the jiva is non corporeal but it acquires a corporeal body and by means of this body he knows the other corporeal substances in the four step process of avagrah etc. Some times even then he is not able to know due to limitation of senses. The touch, taste, smell, colour and sound are pudgal which are subjects of the senses but senses do not know them together. The sensory knowledge is indirect and has limitations. It is unstable, flickering, accompanied with perturbation and non blissful. Hence this indirect knowledge is not venerable.  

In the next two gathas 57-58^th the limitations of sensory knowledge are highlighted. The senses are other substances and not of the nature of soul. Hence how can the knowledge gained through them be called direct? Such knowledge is indirect only. The knowledge which is acquired by jiva himself is called direct.

The senses have nothing to do with the soul hence their knowledge is not direct. They have limitations due to mind, others’ guidance, Kshayopasham of karmas, illumination, ordination etc. Hence it is called indirect only. The direct knowledge knows through the soul all the substances without any of the restrictions given above.

Such knowledge alone is the means of natural bliss hence is venerable. In these gathas the Keval gyan only is the subject of veneration. Although Awadhi and Manah Paryaya gyans are also direct but they are partial  with limitations hence they are not venerated here.

Therefore in Gatha 59^th, the assertion is made that the real bliss is attained by those having direct knowledge. Such knowledge is generated by means of all the soul’s spatial elements, on its own, spread over infinite substances, pure, without limitations of avagrah etc., and is singularly blissful.

Here the important point which is brought out is that such direct knowledge as described above is perturbation free and hence is blissful. It is also stressed that only perturbationlessness is the characteristics of bliss. The sensory knowledge always desires to know the unknown, has limitations due to dependence, cannot know things together, therefore is always agitated and hence is not blissful. The direct knowledge knows all and has no desire to know any more, it knows without restrictions of time, space, distance etc. and with such clarity, it does not have any regrets hence is blissful.

Five reasons can be counted justifying blissful nature of direct knowledge- 1) it is independent, 2) there are  no limitations, 3) there is no desire to know anything more, 4) there are no doubts in the knowledge 5) all are known together. With these reasons the direct knowledge is blissful only.

Some people may have doubts that keval gyan also may cause perturbation. To them it is answered in Gatha 60^th that Keval Gyan is only blissful since Ghati karmas have been destroyed. The source of perturbation are ghati karmas which result in generation of Moha which causes delusion, leading to soul manifesting in a form desirous of knowing several subjects. This causes agitation in the soul. In the absence of Ghati karmas there is no agitation. Secondly the keval gyan itself is a manifestation and there is no other form of manifestation which can have perturbation. Thirdly keval gyam itself is permanent, all pervasive over lok-alok hence by itself is vibration free hence it is pure blissful. Thus it is concluded that Keval gyan is singularly blissful.

Therefore in Gathas 61-62^nd, it is stated that Keval gyan is subject of reverence. The knowledge of Keval gyani is beyond all substances, vision spread over all lok-alok, all undesirables have been destroyed and desirables are attained, therefore keval gyan is bliss form only. In spite of this abhavya jivas do not believe it and bhavya jivas accept it with reverence.

It is clarified again that harm to nature only is cause of perturbations. The nature of soul is gyan-darshan and this nature is fully realised in keval gyan state. Therefore only bliss is experienced. The world has been experiencing perturbation form apparent pleasures so far and hence is unaware of pleasures beyond senses. Therefore the abhavya jivas experience pleasures like a mirage without true happiness. Those who are bhavya (likely to attain Moksha shortly) accept these facts wholeheartedly.

Now the form of unreal sensory pleasures experienced by the people with indirect sensory knowledge is described in Gatha 63-64^th. The Chakravarthy, Asurendra, Surendra indulge in sensual subjects due to inability to tolerate the sensory desires. Those who desire for sensory pleasures, suffer naturally, for if they are not unhappy then they wouldn’t indulge in sensory objects.

Due to lack of direct knowledge, people with indirect knowledge naturally indulge in sensory subjects for pleasures. This results in generation of Moha which is like a burning ball of iron whose thirst can never be quenched. In the same way the desires produced are unquenchable. Therefore the worldly people do not experience real pleasures and merely undergo sufferings in attempting to satisfy the sensory desires.

Senses are observed to invite desires just as an elephant desires female elephant for touch, fish desires taste of flesh in the fishing hook, bee desires smell in the closing lotus flower, moth desires the flame of lamp, deer desires listening to music played by hunter. Thus even at the cost of life the jivas are seen to be attracted to sensory pleasures.

If it is not accepted that they suffer naturally then those who are not suffering should be seen  performing activities of the senses e.g. the one whose fever has subsided, attempting to produce sweat; whose pain in eyes has subsided, putting ointment in the eye; whose pain in the ears are subsided, putting urine of goat in the ears; whose injury has cured, spreading medicine on the wound.  Just as these people, who after recovery, are not seen taking care of the senses, in the same way those who suffer sensory desires should not be seen indulging in sensual pleasures after their desires are fulfilled. Hence it establishes that they continuously are suffering. Even the king of kings Chakravarthy, King of devas Surendra and king of Asuras Asurendra are seen to be afflicted with such desires. In fact there is no happiness observed in the world and sensual pleasures are nothing but source of unhappiness.

Further in Gathas 65-66^th it is asserted that body is not means for pleasure for worldly people. In spite of enjoying sensual subjects dependent upon the touch etc. senses, the soul only manifests in the sensual pleasure form naturally  and not the body. Surely, even in heaven the body does not give pleasure to the residents, but it is the soul only which manifests in happiness or unhappiness form under the influence of sensual subjects.

Even in the embodied state, the soul only is seen to indulge in sensual pleasures on account of soul’s impure manifestation and not the body. The body is pudgala and the experience of pleasure is totally different and they do not have any relationship. On the other hand Siddha bhagwan is blissful even without existence of the body hence it is established that body is not means for happiness.

Therefore concluding the Sukh Adhikar with the next 67-68^th Gathas, Acharya make important disclosure. He says that Soul is by himself gifted with the power of manifestation in blissful form therefore the subjects of five kinds of senses are irrelevant to him. If someone already has vision to see in the dark then he does not need a lamp. In the same way when soul manifests in bliss form by himself then what is the purpose of sensual subjects? Just as the sun is bright, hot and deva by himself, in the same way Siddha bhagwan is also knowledge, bliss and deva by himself.

If one can see in the dark then why would he need a lamp? In the same way, why  the soul which can manifest in the form of bliss by himself, need sensual subjects? In spite of this the ignorant jivas believe that sensual subjects are means for pleasure and unnecessarily thirst for them. In fact they are irrelevant for the attainment of happiness. Just as the sun is bright and hot  by himself, Siddha bhagwan is blissful by himself without any perturbation and adorned with omniscience capable of illuminating self and all others.

Therefore one should immediately give up hankering after the subjects appearing to be  means for pleasure. In this way with the description of natural blissful state of the soul, this Sukh Adhikar is concluded.

                                    Shubha Parinam Adhikar (Gatha 69-92)

This chapter deals with auspicious manifestations which are means for sensory pleasures. Firstly their form and fruitions are described in Gatha 69-70^th. The soul engaged in pooja, charity, modesty and fasting etc. is said to be shubha upayogi (engaged in auspicious activities). With the fruitions of shubha upayoga soul manifests into the forms of Tiryanch (animal), Human and deva and enjoys different kinds of sensory pleasures.

Here Narak gati is not included since it is result of inauspicious manifestations while tiryanch gati has been considered as auspicious. Another point is that tiryanch can take birth in bhog bhoomi which is considered auspicious and jivas necessarily take birth in heaven after being born in bhog bhoomi.

When the soul indulges in activities of auspicious kinds with leaning towards dharma then he accrues shubha karmas and acquires sensory benefits in future gatis. The only important aspect we have to note here is that though shubha upayoga results in benefits of sensory pleasures, it is not described as dharma. Dharma is described as Shuddhopayoga and pure manifestations of soul which lead to Moksha and destruction of karma bondage. The shubha upayoga is not revered since even this causes bondage of karmas. However to avoid ashubhopayoga, recourse to shubha upayoga has been prescribed.  

That’s why in 71^st gatha it is told that Jinendra deva has preached that even Devas do not have natural happiness since they too are afflicted with sufferings of body with five kinds of senses which makes them indulge in sensual pleasures. It implies that Devas are suffering only since they indulge in sensual pleasures.

Acharya clarifies that even devas have natural sufferings only since they do not have natural happiness. They are also observed to be hankering after sensual pleasures. They may appear to be enjoying but in reality they are suffering only.

The purport of the above is that even Devas enjoying fruition of punya karmas and shubha upayoga are unhappy then what is there to talk about human or animal birth? Another aspect is that there is thus no difference between punya and pap since both have resulted in bondage.

This aspect is highlighted in 72^nd Gatha. Manushya, Naraki, Tiryanch, Deva- all of them experience the sufferings of body then why do we call the upayoga of Jivas as Shubha or Ashubha?

It is asserted here that  be it Devas with fruition of punya karmas or Narakis with fruition of pap karmas, both of them are seen to be suffering body related miseries then in reality there is no difference between the shubha and Ashubha Upayogas.

Therefore from aspect of Nishchaya Naya both are same.

Although it is conceded that Punya exists but it is also cause for sensual thirst. This is revealed in Gathas 73-74. Indra armed with Vajra and Narendra armed with Chakra indulge in enjoyments of body acquired through punyas of shubha upayoga. They do appear to be happy engaged in pleasures hence surely Punya does exist. However if punya  does exist then it causes thirst for sensual pleasures even in Devas.

Acharya says that Indra and Chakravarthy acquire desired enjoyments of the body and remain engaged in them. They are like a leech which enjoys sucking dirty blood keeping continuously engaged in it. This demonstrates that punya does exist. However this also would have to be conceded that just as without thirst  the leech does not engage in sucking blood, continuous engagement of worldly people in sensory pleasures establishes the existence of thirst for them. Therefore punya leads to thirst only – this aspect is established.

Acharya mercilessly compares the punya with thirst of a leech which enjoys sucking dirty blood. Just as leech does not give up the thirst for blood in spite of severe hindrances, even the devas are not able to give up sensory enjoyments till the last moment of their life. Here even after being engaged in enjoyments acquired with punyas of shubha upayoga, their thirst for these pleasures is unquenched.

Therefore punya is also seed for miseries (Gatha 75^th). Those who are thirsty for sensual enjoyments, keep desiring for them till death and without being able to overcome their desires they continuously remain engaged in them till death.

Just as leech keeps sucking blood till its death, the punyatma jiva also keeps engaged in sensual pleasures till death. In this sense it is shown that there is no difference between a punya atma jiva and a jiva with pap karmas. Both are suffering and are miserable. Hence it is concluded that punya is a mirage form sukh and truly means for dukh only.

The message of the deliberations above is conveyed in Gatha 76^th. The pleasures attained with senses are dependent upon others, are not hindrance free, are interruptible, cause for bondage and unstable. Hence sensory pleasures are also miseries.

Continued…….

The essence of Pravachansar ( Divine Sermon) ....02

 

                                                Gyanadhikar ( Gathas 21-52)

The knowledge and bliss beyond senses which was subject of previous shuddhopayoga adhikar forms the basis of these next two chapters namely Gyanadhikar and sukhadhikar.

To begin with. it is reasserted in Gathas 21-22 that for the kevali bhagwan manifested into the form of omniscience, all the dravyas(substances) and their paryayas are directly known and nothing is indirect. He is beyond senses and all his qualities have enhanced in unlimited manner. He does not know things by means of senses in the form of Avagrah etc.

Mundane beings know by means of senses in a four step process known as Avagrah-Iha-Avaya-Dharana which constitutes the basis of Mati Gyan(sensory knowledge). These are not applicable to him since his knowledge is beyond senses. In fact there is no sequentiality to his knowledge since he knows the paryayas of past, present and future simultaneously at the same time of all the dravyas. Thus nothing is unknown to him at any time.

The extent of that knowledge is defined in Gatha 23^rd. Soul is equivalent to the knowledge and knowledge is equivalent to gyeya (subject of knowledge). Subjects of knowledge are equivalent to loka and aloka. Hence the knowledge is all pervasive.

Just as fire is equivalent to all the fuel capable of being burnt, the knowledge is equivalent to all the subjects of knowledge of all the three lokas and aloka. All the six types of dravyas and their manifestations of all times are known to him. The knowledge is all pervasive and nothing is unknown to him.

In reality the knowledge does not go to subject of knowledge to know them. Remaining within himself knowledge knows the subject of knowledge totally. Hence statement of being all pervasive is from aspect of vyavahara while in reality the knowledge remains within himself.

Now those who do not accept soul as equivalent to knowledge are addressed in Gathas 24-25 – If soul is not equivalent to knowledge then in their belief the soul must be more or less than the knowledge. If the soul is smaller than the knowledge then there would be knowledge(outside the soul) which would be non-soul hence being non conscious would not know. If the soul is larger than knowledge then there would be soul (outside the knowledge) which would not have knowledge hence would not know. Therefore from both aspects it is established that the space occupied by soul is same as the space occupied by knowledge since if either of them is larger, that extra space of soul/knowledge  would be insentient. Hence both have to be equal. 

Now when the knowledge is all pervasive then the soul necessarily has to be all pervasive as a corollary to the above. This is stated in Gatha 26^th that Jinavara is all pervasive and all the subjects of knowledge of the world are within the knowledge of Jianavar. However an important distinction has been now made by elaborating between Nishchaya and Vyavahara. From aspect of Vyavahara naya only it is stated that all subjects of knowledge are within the knowledge of bhagwan hence bhagwan is all pervasive. On the other hand from aspect of Nishchaya naya, bhagwan never leaves his soul space which is equivalent to his body to know all the subjects of knowledge. Therefore from aspect of Nishchaya naya it is said that soul and knowledge are pervasive within the soul while from aspect of Vyavahara, soul is all pervasive.

Therefore what is the relationship between Knowledge and soul? This is brought out in Gatha 27^th. Knowledge is soul – this the view of Jinavara. Since knowledge is not seen in any other dravya therefore knowledge is soul. However soul is not merely knowledge since soul has knowledge, bliss etc. several qualities.

Here it is established that knowledge does not have any existence out side the soul hence knowledge has oneness with soul. However soul is not exclusively knowledge since soul has qualities of bliss, darshan etc. Therefore they are different also.

The relationship between knowledge and subjects of knowledge is elaborated in gathas 28&29 by means of an example. Just as shapes/colours  are subjects of knowledge of eyes, in the same way all objects are subjects of knowledge of the soul. Just as eyes view all the shapes/colours without entering them as if they are immersed in them, in the same way the soul knows all the subjects of knowledge without entering them as if soul is immersed within them. Here a very unique property of knowledge is being described that is the capability to know the subject without contacting it altogether, still appearing as if knowledge is all pervasive within the subject. The subjects and the knowledge remain apart and still get known. Another important feature is that the knowledge of the subject does not cause any corruption in the knowledge. At the same time knowing the subject does not deform or corrupt the subject either.

The same aspect is further elaborated by means of two examples in Gathas 30-31. In the first example an IndraNeel jewel is quoted which is a bright jewel having blue colour. If it is immersed in milk, the whole milk appears blue due to its brightness. So just as IndraNeel jewel immersed in milk causes it to appear blue, in the same way the knowledge is immersed in all the subjects of knowledge. In this manner the knowledge is all pervasive within all subjects of knowledge.

In the next example, a mirror is quoted which images all objects within the mirror. The objects have not really entered the mirror but they represent the objects truly. In the same way in the knowledge, all the subjects of knowledge are reflected as if the objects are present within the knowledge. In this manner the knowledge is all pervasive.

The summary of the above analysis is that although in reality the soul remains within himself, even so the soul and knowledge is all pervasive due to the property of knowing all subjects of knowledge. All subjects of knowledge are reflected within the soul therefore all the subjects of knowledge are pervaded within the knowledge and the soul.

However the soul is different from all subjects of knowledge. This is brought out in Gatha 32^nd. Kevali bhagwan does not accept or renunciate others. Nor does he manifest into the form of others. He just observes and knows all the souls and all the subjects without leaving anything. Here the soul is compared to a jewel which continues to remain bright like a flame without any aberration. In the same way the soul experiences the self in completeness in all aspect. Secondly all the subjects of knowledge are observed without resorting to changes from one subject to another or changing from one shape to another since all are known at the same time. Thus in spite of knowing-seeing all, Kevali bhagwan does not manifest into any other form and remains knowledge form only, different from all subjects of knowledge.

Now it is shown that Shrutagyani is no different from Keval Gyani in 33^rd Gatha. Those who know the knower soul by means of shruta gyan are described as Shruta Kevali by great Munis. It is told that just as Keval Gyani knows the soul by means of Keval Gyan, which is experiencing the soul by the soul within the soul, in the same way the shruta kevali knows the soul by the soul within the soul. Hence one should not think that Keval Gyani knows any more. Therefore one should not be perturbed or desire for knowing more. One should remain immersed within the self.

This aspect is elaborated in Gatha 34^th. The knowledge of the Sutra i.e.  pudgala dravya form manifestation of words preached by Jinendra bhagwan itself is shruta gyan. Here an important point is being brought out. Although the words preached by Arahant Bhagwan are divine sound form which have manifested in pudgala words form known as sutras, the understanding  of their bhava is knowledge which is described as Shruta Gyan. Here the term shruta implies a blemish on that knowledge but actually in terms of experience the experience of Kevali bhagwan of own soul and the experience of shruta kevali of his own soul is not different. Therefore there is no difference of the knowledge even if it is shruta gyan,  since in terms of knowledge they are not different.

Both Kevali bhagwan and shruta kevali experience their own souls with their knowledge only and there is no difference between their experience of the soul. Therefore it is said that there is no blemish by calling the knowledge as shruta gyan.

Now in next 35^th Gatha the distinction between soul and knowledge is also eliminated. The soul is not knower by means of the knowledge. The soul himself is manifested into the form of knowledge and all substances are existent within that knowledge. In previous gatha it was being told that shruta kevali and kevali  experience their  souls by means of their knowledge. Therefore it appears that knowledge is a tool different from the soul, just as Devadatta cuts grass by means of a sickle. Here it is told that soul himself is manifested in the form of knowledge and there are no two different things apart like soul and the  knowledge. Just as fire and heat are one and the same, in the same way the soul and knowledge are not different. Soul knows by himself and not by means of knowledge. Therefore Acharya says that what is the point in saying that ‘soul knows by means of knowledge’, suffice to say that ‘ soul knows’.

Now Gatha 36^th explains what is Gyan ( knowledge) and what is Gyeya (subject of knowledge). Jiva himself is knowledge and subjects of knowledge are all the dravyas and their manifestations of all the three periods of time (past, present and future). The jiva knows self and all other dravyas. It is asserted that jiva himself is gyan since no one else manifests into the form of knowledge. The subjects of knowledge are all the infinite manifestations of each dravya belonging to all periods of time. It is clarified that just as lamp illuminates self as well as others, the knowledge also knows self as well as others and there is no hurdle in knowledge knowing self.

Gatha 37^th elaborates the nature of knowledge of past and future manifestations. It is asserted that all the manifestations of all those dravyas which belong to present or past or future, all of them appear in the knowledge as if they are present now.

It is explained with example. Just as even a mundane being can think of past or future things by taking recourse to their past or future forms, in the same way Kevali can observe all those manifestations together simultaneously. The knowledge is compared to painting in which all objects of past, present and future can appear together, in the same way in the screen of knowledge all subjects of knowledge are reflected together.

Gathas 38-39^th reassert the same quote vociferously. Those paryayas which have not been generated as yet and those which have been destroyed, all those are directly observed in the knowledge in present. If Keval gyan does not see them directly then who would call that knowledge divine?

The paryayas are compared to carving in the stone wherein the  scenes of past and future appear in the knowledge together in the present. The knowledge is at its glorious magnificence hence this is quite natural.

Gathas 40-41 describe the difference between the sensory knowledge and knowledge beyond senses. Omniscient has told that those who know the things by means of sensory knowledge, they cannot know the objects not accessible to senses. On the other hand the knowledge beyond senses knows corporeal, non corporeal, occupying no space or large space, past and future manifestations.

The sensory knowledge knows objects sequentially following the order of avagrah, iha, avaya, dharna etc. and cannot know objects inaccessible to senses. Sensory knowledge cannot sense very small objects either. Same applies to non corporeal objects. But all such restrictions do not apply to the knowledge beyond senses. Since they are all subjects of knowledge hence they are amenable to be known. Just as all fuel is capable of being burnt and fire would burn it all, the same way the subjects of knowledge can be known.

Now an important feature of knowledge is being disclosed in Gatha 43^rd. The knower does not manifest into the form of subjects of knowledge. If it did so then it would never have attained Kshayik gyan ( knowledge attained with destruction of knowledge obscuring karmas). Jinendra deva has described such being as one experiencing fruition of karmas only.

Manifesting in the form of subjects of knowledge implies having thoughts of the kind ‘this is yellow, this is green etc.’ All such manifestations into the form of subjects of knowledge are dictated by karmas and they are not experience of knowledge. Knowing without perturbation, in blissful form naturally is the nature of knowledge. Attending to each subject of knowledge and contemplate of them is not the nature of knowledge. The aberrations in the nature of knowing is caused by fruition of karmas only. The Kshayik gyan knows all the subjects directly without such manifestations.

43^rd Gatha elaborates the form of manifestation into the form of subject of knowledge and its cause. The worldly jivas necessarily suffer fruition of pudgala karmas. Due to such fruition, the jivas manifest into the forms of moha, raga, dwesha which results in manifesting into the forms of subjects of knowledge. Subsequently jivas accrue bondage. This confirms that the fruition of moha only is the cause of such manifestations and not knowledge. An important corollary is that knowledge or lack of it is not the cause for manifestations into the form of subjects of knowledge. It is the sense of oneness, mineness  which leads to moha, raga, dwesha and hence jivas accrue bondage of karmas.

An example is quoted in Gatha 44^th of Arihant Bhagwan telling that even he engages in walking, sitting, preaching naturally without any effort. In spite of this he does not accrue any bondage due to lack of Moha. Just as clouds move around, thunder and rain without any efforts on the part of people, in the same way the activities of Kevali bhagwan are seen without any intention or desire. Due to lack of fruition of moha, these activities do not result in bondage. The purport of the above is that external activities are not cause for bondage but it is the moha-raga-dwesha indulged in by jiva in the form of oneness-mineness, authorship- enjoyership  which results in bondage.

The same aspect is elaborated in gatha 45^th. Arihant Bhagwan has fruition of punya karmas which results in the form of his activities. However they are devoid of moha hence even those activities result in destruction of karmas.

However based upon the above one should not think that worldly jivas also can claim that their activities are unintentional i.e. without Moha. This is told in Gatha 46^th. If it is believed that soul does not indulge in shubha or ashubha bhavas without his own intention then the world itself would not exist for the jivas. Because in such a case all jivas would be blessed with lack of karmas and they would be in Moksha state automatically. But this is not seen. Just as sapphire jewel is observed to be coloured in the presence of coloured background, in the same way the souls  manifest in shubha ashubha forms resulting in worldly existence.

Returning back to the main topic the glory of knowledge beyond senses of omniscient is venerated in Gatha 47^th. That knowledge is termed as Kshayik (acquired with destruction of karmas) which knows all through spatial elements of his soul, all the present or non-present, corporeal or non-corporeal different kinds of subjects. Restrictions of knowing sequentially only, through specific soul spatial elements, specific objects etc. occur in mati-shruta etc. knowledges which are attained with Kshayopasham (destruction cum subsidence) of Gyanavarana karmas. These are not applicable to Keval gyan.

The magnificence  of omniscience is established by saying in Gatha 48^th that the one who does not know all the subjects of all the three periods and all the three lokas together, he does not know his own dravya along with paryayas. Just as a fire is incomplete without burning all the combustible fuel substances, in the same way the soul which has not manifested in knowledge form knowing all the subjects of knowledge is incomplete. Therefore he has not manifested in his own complete knowledge form which implies that he does not know himself completely. Therefore the conclusion that the one who does not know all,  does not know himself.

Conversely the one who does not know one, does not know all (Gatha 49^th). If one does not know his own soul substance along with all his paryayas, then how can he know all the dravyas along with their paryayas?

Acharya clarifies it by telling that soul is of the nature of knowledge and that knowledge is general form all-illuminator. This illumination manifests into the infinite specifics which are all the dravyas and their paryayas. Now the person who does not experience such general form all-illuminator soul directly, he cannot observe all the specifics which are pervaded by that illumination. Therefore he cannot know all.  From this it is concluded that knowledge of the soul itself is the knowledge of all. The knowledge of all and knowledge of self are complementary to each other.

Now it is told in Gatha 50^th that the knowledge which is sequential, cannot be all pervasive. If the knowledge is generated taking recourse to substances sequentially then  it is not permanent, not Kshayik nor omniscient. Since such a knowledge is generated taking recourse to substances one after another, it keeps getting destroyed as the recourse to substances is being changed hence it is not capable of knowing all. Such knowledge is not omniscient.

Conversely it is told in Gatha 51^st that non-sequential knowledge only can be omniscient. The knowledge which knows all the substances of all the three periods of time simultaneously only is omniscient. Great is the glory of  knowledge of Jina Deva. Such knowledge is permanent and does not change.

Now the Gyan Adhikar is concluded with Gatha 52^nd telling that omniscient does not accrue bondage by the act of knowledge. The keval gyani soul does not manifest into the forms of substances by knowing them, nor does he receive them or discard them. Hence he is bondage free. Karmas are described of three kinds.  Firstly when doer generates something totally new. Secondly when he modifies existing thing into something else. Thirdly when he neither generates nor modifies but just receives it. All the three are of the form of knowledge since knowledge only is received, generates in knowledge form and manifested in knowledge form. Hence knowledge is karma and knowing is the act. This activity is not cause for bondage. The manifestation in the form of changing from one subject to another is cause for bondage which is not applicable to Kevali Bhagwan.

In the end of this chapter Acharya recites the glory of omniscient. The knowledge which knows all the substances and their paryayas of all the three periods of time, which does not manifest into their forms due to lack of Moha, which has swallowed all the subjects of knowledge within himself, such knowledge remains free in spite of illuminating the substances of all the three lokas together or separately.

Thus the Gyan Adhikar is completed.