Niyamsar…..04

 

Gatha 31: Vyavahara kaal has two divisions of the form of Samaya and Aavali, or three divisions of the form of past, present and future. The past  period is equivalent to the multiplication of sansthanas (bodies) and numerable Aavalis.

Commentary: This is a description of the form of Vyavahara Kaal and its different divisions. For a paramanu which is stationary at one Pradesh of Akash; the time taken for another Paramanu to cross the first paramanu at slow speed is called as samaya which is a unit of Vyavahara kaal. An innumerable samayas constitute one Nimish which is the time taken to blink. Eight Nimish are equal to one Kashtha. Sixteen Kashthas are one kala, thirty two kalas are one Ghadi, sixty ghadis are one day-night, thirty day-night are one month, two months is one Ritu, three Ritus are one Ayan and two Ayans make one year. This is the sequence of Aavali etc. Vyavahara kaal. In this way the Vyavahara kaal is of two kinds by divisions of samaya and Aavali. Or, by divisions of past, present and future it is of three kinds.

Now the past period is clarified in detail. In the past period before manifesting in the form of Siddha paryaya, those siddhas had infinite bodies in the worldly state and the duration of those bodies is numerable aavali multiplied by those numbers, which is therefore  infinite. In the same way the future kaal is also equal to time taken for future siddhas to attain moksha, which  is equal to their infinite bodies into numerable aavalis and hence is infinite. This is the meaning of this Gatha.

In the same way Shrimad Kundkundacharya says in Panchastikaya –

Quote: Samaya, Nimish, Kashtha, Kala, Ghadi, day-night, month, ritu, ayan, year – in this way the kaal is dependent upon others, wherein the measurement is dependent upon others- such is Vyavahara kaal.

Shloka 47. Samaya, Nimish, Kashtha, Gadi, day-night etc. divisions constitute the Vyavahara kaal; however leaving aside one’s own pure incomparable soul substance, what is the use of that kaal for me , nothing.

Gatha 32: The Samaya are infinite times the numbers of Jivas and Pudgala dravyas. The Kaalanu in Lokakash are the real (Nishchaya) kaal.

Commentary: This is description of the Nishchaya kaal.

They are infinite times the numbers of Jivas and pudgalas. Who?  Samaya. The meaning is that those samayas are infinite times the numbers  of Jivas and pudgalas. Kaalanu are stationary within each of the Pradesh of Lokakash separately, those kaalanu are Nishchaya kaal.

In the same way Shrimad Kundakundacharya has stated in Pravachansar-

Quote: Kaal is Apradesh ( no two units of kaal join together) and when pudgala paramanu having single Pradesh, crosses one Pradesh of Akash dravya at slow speed, then that kaal manifests in nimitta form. 

Elsewhere in Dravya Sangrah also it is stated-

Quote: In each Pradesh of the lokakash, one kaalanu each is placed like jewels. Those kaalanu are innumerable dravyas.

And in Marg Prakash also it is told that-

Quote: In the absence of kaal there would not be manifestation of the substances and without manifestation the  dravyas and paryayas would not exist – hence it would constitute the situation of everything being non existent.

Shloka 48. Just as the wheel of  potter is nimitta for the making of pot; in the same way this real kaal is nimitta for the manifestations of five astikayas. Without it the five astikayas cannot manifest.

Shloka 49. As described in Siddhant or Agam, the existence of the numbers of Jivas, numbers of pudgalas, dharma, adharma, akash and kaal dravyas can thus be experienced.

Gatha 33: The nimitta for manifestation of Jivas etc., all the dravyas is kaal dravya and dharma, adharma, akash and kaal- these four dravyas have natural paryayas only.

Commentary: This is statement of natural paryayas of kaal etc. non corporeal, insentient and shuddha dravyas.

The means for manifestation of Jiva, pudgala, dharma, adharma and akash form Panchastikaya dravyas  is kaal dravya whose characteristics is manifestation- this has been stated here.

Now dharma, adharma, akash, kaal- these four dravyas do not have bondage in same or different communities, hence they do not have Vibhav paryayas. Therefore they only have swabhava paryayas of their qualities. These natural paryayas of their qualities have been described earlier, hence it is briefly informed here. 

Shloka 50. Let the extremely attractive clear narration of six dravyas which is like nectar to bhavya jivas and pleasing to the hearts of Munirajs, be cause for salvation from the transmigrations in the world for the bhavya jivas.

Gatha 34: According to Jain Agams, leaving kaal dravya aside from the six dravyas, remaining five dravyas are Astikaya. Occupying several Pradesh is called Kaya.

Commentary: In this gatha it has been told that other than kaal dravya, remaining dravyas are Astikaya only.

Kaal dravya does not occupy two Pradesh, since it has been stated in the shastra that kaal is without Pradesh ( occupying single Pradesh). Kaal is  dravya only while remaining dravyas have properties of dravya as well as kaya. Occupying more than one Pradesh is described as Kaya. Just as Kaya (body) occupies more than one Pradesh, in the same way Astikaya dravya occupies more than one Pradesh. Astikaya are five.

Term ‘Asti’ implies satta(existence). What is the speciality of existence? That existence has two opposite facets. One is called Avantar satta and other is called Maha Satta. The opposition of both the sattas is as follows- (1) The Maha Satta is all pervasive in all the substances. The Avantar Satta is pervasive in specific substance. (2) Maha Satta is pervasive in all pervasive manner in all the substances while Avantar satta is pervasive in specific single way (3) Maha Satta is pervasive in infinite paryayas while Avantar Satta is pervasive within specific single paryaya. The Substances are there- such bhava only is their ‘Asti’. Five dravyas having ‘Asti’ and ‘Kaya’ are called Astikaya.

Shloka 51. In this way pulling out of the Jina Marg form ocean, the earlier Acharyas have presented the necklace of six dravyas form jewels as ornament for the throat of bhavya jivas.  

Gatha 35: Corporeal pudgala occupies numerable, innumerable and infinite Pradesh. Dharma, Adharma and one jiva have innumerable Pradesh each.

Gatha 36: Similar to one jiva, dharma and adharma, Lokakash also occupies innumerable Pradesh while Alokakash occupies infinite Pradesh. Kaal dravya occupying single Pradesh does not have kaya.

Commentary: In this Gatha, the characteristics of Pradesh and numbers of Pradesh of each of the six dravyas are narrated.

The place occupied by pure pudgala paramanu of the akash, that much region only is Pradesh. Pudgala dravya occupies numerable, innumerable and infinite Pradesh. Lokakash, Dharma dravya, Adharma dravya and one jiva have innumerable Pradesh while Alokakash has infinite Pradesh. Kaal dravya has one Pradesh hence it does not have kaya, even though it is a dravya.

Shloka 52. Ornaments of the six dravyas form jewels has been made by me for decorating the throats of Mumukshus ( those desirous of Moksha). With this wise people knowing the Vyavahara path, know the shuddha patha also.

Gatha 37: Pudgala dravya is corporeal and remaining dravyas are non corporeal. In the same way Jiva is conscious and all other dravyas are devoid of consciousness quality being insentient.

Commentary: This is conclusion of the narration of Ajiva dravya.

Out of the prime substances, pudgala dravya is corporeal and remaining five types of dravyas are non corporeal. In the same way Jiva is conscious and remaining five types of dravyas are non conscious. From aspect of bondages in the same family and other family, Jiva and pudgala are impure in bondage state. Remaining dharma, adharma, akash and kaal – these four dravyas have purity from aspect of special quality.

Shloka 53. The great bhavya, whose lotus face is always decorated with such pretty verses; the lotus heart of such sharp witted person gets very soon decorated with shuddhatma form samaysar. There is no doubt about it.

In this way the one who is like sun to the great poet form lotuses and whose possessions was limited to body alone without spreading of the senses, such Shri Padma Prabha Maldharideva authored Ajiva Adhikar named second shruta skandh of Tatparya Vritti commentary on Acharya Kund Kunda written Niyamsar is completed.

                                                3. Shuddha Bhava Adhikar

Now shuddha bhava adhikar is narrated-

Gatha 38: Jivas etc. external tattvas are renounceable. Our own soul different from qualities and paryayas generated due to effect of karmas is venerable.

Commentary: This is description of forms of renounceable and desirable  tattvas.

The group of jiva etc. seven tattvas, being other dravya is really not desirable. In reality our own soul only is venerable to the Param Jina Yogishwara form Muniraj whose intellect is focused within own dravya, whose soul  is like crown of the simple detachment form palace, who is separated from other dravyas, who is free of spread of five senses, who is free of all possessions other than body.  

Karan Paramatma is not detectible by four audayik, kshayik, aupashamik and kshayopashamik bhavas and is free of vibhava guna paryayas generated by  dravya karma, bhava karma and nokarma form effects. It has beginningless-endless non corporeal nature beyond senses having natural shuddha Paarinamik bhava as the nature. Such Karan paramatma only is the real soul. For the bhavya jivas having short worldly life, there is nothing else more venerable than such own paramatma.

Shloka 54. The essence of all the tattvas, which is distant from all other destructible bhavas, which has destroyed the unconquerable kaam (libido), which is like axe to chop the pap form tree, which is manifestation of shuddha gyan, which is flood form  ocean of bliss, which is shore of the ocean of miseries, such samaysar (pure soul) manifests victoriously.

Gatha 39: In reality Jiva does not have swabhav sthan ( vibhav swabhav sthan), does not have states of fame/defame, does not have states of pleasure form bhavas or states of displeasure form bhavas.

Commentary: This is description of the form of nirvikalpa tattva.

The shuddha jivastikaya in reality does not have states of vibhava (non natural) , being eternally free of deterrents; the shuddha jivastikaya being free of all the good or bad moha-raga-dwesha  does not have states of fruition of karmas resulting in fame-defame; (shuddha jivastikaya) being devoid of Shubha manifestations does not have Shubha karmas, due to absence of Shubha karmas does not have worldly pleasures, due to absence of worldly pleasures does not have states of happiness; and (shuddha jivastikaya) being devoid of ashubha manifestations does not have Ashubha karmas, due to absence of ashubha karmas does not miseries , and due to absence of miseries does not have states of unhappiness.

Shloka 55. The permanent state devoid of affection-repulsion, which is completely inwards and made of explicitly illuminated happiness, which is uncreated like sky, whose form is flooded with nectar of consciousness, which is visible to intelligent smart people – why do you not take interest in such soul and why do you desire the pap form worldly pleasures ?

Gatha 40: Jiva does not have sthiti bandh sthan ( states of bondage of duration), prakriti sthan (states of bondage of types of karmas), Pradesh sthan ( states of bondage of numbers of karmas), Anubhag sthan ( states of bondage of intensity of fruition) or Uday sthan ( states of fruition).

Commentary: In this gatha it has been told that jiva does not have states of bondage of prakriti (type), sthiti (duration),  anubhag (intensity), Pradesh (numbers) and group of states of Udai (fruition).

The own Paramtma tattva which is always uncorrupted and flawless by nature does not have in reality states of bondage of sthiti of least, medium or maximum of dravya karma. Out of the Gyanavarana etc. eight types of karmas, the form of pudgala dravya suitable for specific karma is Prakriti bandh; its sthan (states) are not there in uncorrupted own soul substance). Ashuddha inner tattva (impure soul) and the Pradesh (numbers) of karma pudgala to mutually interact is Pradesh bondage; the states of such bondage are not there (to uncorrupted soul). At the time of nirjara of Shubha or ashubha karmas the capability to result in shubha or ashubha fruits is Anubhag bandh ; its states also are not there in pure soul. Further the states of fruition of dravya and bhava karma also do not exist in pure soul.

Same way it has been told by Shrimad Amritchandra Suri in Atma Khyati commentary of shri Samaysar-

Quote: These bondage-contact etc. form five types of bhavas do not find a place in nature of soul, merely they float above it, such nature of soul is illuminated in all directions in all states; such right nature of soul, O worldly people ! You experience being free of Moha.

Shloka 56. Which is great mine of riches of permanent-pure-blissful consciousness and which is totally free of calamities, such state of soul I experience.

Shloka 57. Discarding all the poisonous fruits extraordinary in own ways, generated in the Shubha ashubha form poison trees , the Jiva who experiences the natural consciousness form soul substance immediately, that jiva attains salvation in short while- there is no doubt about it.

Gatha 41: Jiva does not have states of Kshayik bhavas, kshayopasham bhavas, audayik bhavas or Upasham bhavas.

Commentary: By means of statement of form of four types of vibhava swabhavas, the form of fifth bhava is described.

The bhava generated with destruction of karmas is kshayik bhava. The bhava caused by kshayopasham of karmas is kshayopashamik bhava. The bhava produced with the fruition of karmas is Audayik bhava. The bhava generated with upasham of karmas is Aupashamik bhava. The bhava produced with the manifestation free from all effects of karmas is Paarinamik bhava.

 Out of these five types of bhavas, Aupashamik bhava has two types, Kshayik bhava has nine types, Kshayopashamik bhava has eighteen types, Audayik bhava has twenty one types and Paarinamik bhava has three divisions.

The two divisions of Aupashamik Bhava are - Upasham Samyaktva and Upasham Charitra.

The nine divisions of Kshayik Bhava are – Kshayik Samyaktva, Yathakhyat Charitra, Keval Gyan, Keval Darshan and five bhavas produced with the destruction of Antaraya karma – Daan, Laabh, Bhog, Upabhog and Veerya.

The eighteen divisions of Kshayopashamik bhavas are – Four gyans namely Mati gyan, shruta gyan, Awadhi gyan and manah paryaya gyan. Three Agyans namely Kumati gyan, Kushruta gyan and Vibhang Gyan. Three darshan namely chakshu darshan, achakshu darshan and Awadhi darshan. Five Labdhis namely kaal labdhi, karan labdhi, upadesh labdhi, upasham labdhi and prayogyata labdhi. Vedak Samyaktva, Vedak Charitra and Sanyamasanyam manifestation.

Twenty one types of Audayik bhavas are as follows- Narak gati, Tiryanch gati, Manushya gati and Deva gati such four gatis. Four Kashaya namely anger, pride, deceit and greed. Three genders feminine, masculine and neuter. From aspect of general Sangrah naya one Mithya darshan, one agyan, one asanyam, one asiddhatva; six leshyas namely Shukla leshya, padma leshya, peet leshya, kapot leshya, neel leshya and krisna leshya.

The three types of Paarinamik bhavas are Jivatva paarinamik bhava experienced by both bhavyas and abhavyas. Bhavyatva Paarinamik bhava is experienced by Bhavyas only. Abhavyatva Paarinamik bhava is experienced by Abhavyas only.

In this way the five types of bhavas were described.

Out of the five bhavas Kshayik Bhava is Karya Samaysar form. That Kshayik bhava is experienced by Tirthankara or general Kevali or the Siddha Bhagwan having totally pure Keval gyan which is cause for production of joy in all the three loks. The Audayik, Auapshamik and Kshayopashamik bhavas are experienced by worldly people only and not for those having attained salvation.

The above described four bhavas are accompanied with obscuration hence they are not cause for salvation. Eternally free of effects is whose nature, with the spirit of such pure own supreme fifth bhava (Paarinamik bhava) the Mumukshus (people desirous of moksha) in present times also attain fifth gati, they shall do so in future also and in the past they used to attain.

Shloka 58. Equipped with five Aachars (conducts) namely Gyan, Darshan, Charitra, Tapa and Veerya; absolutely free of all possessions; such wise people contemplate of fifth bhava for attainment of fifth gati.

Shloka 59. All Shubha karmas are roots of enjoyments  for those desirous of enjoyments. Hence engaged in practice of supreme tattvas, O wise minded Munis! Give up all Shubha karmas for attainment of freedom from all worldly bondages and worship samaysar (pure soul) of the form of dravya and bhava essence of tattva. There is no flaw in this.

Gatha 42: Jiva does not have transmigrations in births of four types of gatis, birth, old age, death, disease, sorrow, kula (family), Yoni (birth place), Jiva sthan, Margana sthan.

Commentary: From aspect of shuddha Nishchaya naya the shuddha jiva does not undergo  the lot of worldly corruptions. This is the purport of this gatha.

 With non acceptance of Dravya Karma and Bhava karma the Jiva does not undergo transmigration in four gatis in the forms of Deva, Tiryanch, Manushya and Narak.

For the Jiva of the permanent- shuddha blissful consciousness, Karan  Paramatma form, due to absence of manifestation in Vibhava form which are cause for bondage of dravya karma and bhava karmas, the birth, death, old age, disease, sorrow do not exist.

The divisions of Kula (family) and Yoni (birth place) do not exist pertaining to jivas in four gatis. This is detailed as follow-

Prithvikayik jivas have total of 22 lakh crore kulas; jalakayik jivas have 7 lakh crore kulas; agnikayik jivas have 3 lakh crore kulas; vayukayik jivas have 7 lakh crore kulas; vanaspatikayik jivas have 28 lakh crore kulas; two sensed jivas have 7 lakh crore kumas; 3 sensed jivas have 8 lakh crore kulas; four sensed jivas have 9 lakh crore kulas; amongst 5 sensed jivas of water borne kind there are 12.5 lakh crore kulas; the air borne types have 12 lakh crore kulas ; four legged jivas have 10 lakh crore kulas; crawling jivas of snake etc. kind have 9 lakh crore kulas; the narak jivas have 25 lakh crore kulas; manushya jivas have 12 lakh crore kulas and devas have 26 lakh crore kulas. Thus there are total of 197.5 lakh crore kulas.

Prithvikayik jivas have 7 lakh yonis; jalakayik jivas have 7 lakh yonis; agnikayik jivas have 7 lakh yonis; vayukayik jivas have 7 lakh yonis; nitya nigid jivas have 7 lakh yonis; Itar Nigod jivas ( who traverse in all four gatis) have 7 lakh yonis; vanaspatikayik jivas have 10 lakh yonis; 2 sensed jivas have 2 lakh yonis; 3 sensed jivas have 2 lakh yonis; 4 sensed jivas have 2 lakh yonis; devas have 4 lakh yonis; naraki jivas have 4 lakh yonis; tiryanch jivas have 4 lakh yonis; manushya have 14 lakh yonis. Thus the total number of yonis are 84 lakhs.

There are fourteen Jivasthana ( states of jivas) – sookshma ekendriya paryapta and aparyapta, sthool ekendriya paryapta and aparyapta, two sensed paryapta and aparyapta, three sensed paryapta and aparyapta, four sensed paryapta and aparyapta, asangyi five sensed paryapta and aparyapta, sangyi paryapta and aparyapta.

There are fourteen margana sthans ( states of investigation)- gati (birth), indriya (senses), kaay (body), yog, veda (gender), kashay (passion), gyan, sanyam (restraint), darshan, leshya (aura), bhavyatva, samyaktva, sangyitva and ahar (food).

All these from aspect of shuddha nishchaya naya are not applicable to the bhagwan paramatma – such is purport of author shrimad kundakundacharya.

The same has been told by Shrimad Amritchandra Suri –

Quote: O Bhavya Soul! Abandoning all other bhavas devoid of consciousness and capturing own conscious capability form soul very explicitly, directly  experience this indestructible soul, supremely distinct from all others within own soul which is floating over the entire universe.

Quote: Whose everything, whose essence is pervasive with consciousness capability; that jiva is this much only; since devoid of  consciousness capability any other bhavas are pudgala generated, they are pudgala only.

Continued……

Niyamsar ….03

 

Completing the commentary Muniraj recites two shlokas-

Shloka 28 :  O Jinendra ! On account of destiny whether I reside in heavens, manushya lok, places of Vidyadhars, Lok of Jyotish devas, towns of Nagendras, in naraks, palaces of jinendra bhagwans i.e. temples, or wherever I reside; but karmas should not accrue to me and my veneration towards your lotus feet should always continue.

Shloka 29: Seeing and Listening to different types of riches of Chakravarthy kings, O thick skulled! Why do you feel miserable? These riches are acquired with punya and that punya is attained by worshipping the lotus feet of Jinendra Bhagwan . If in your heart there is veneration towards lotus feet of Jinendra bhagwan then different types of enjoyments would be acquired by you automatically.

Gatha 18: From aspect of Vyavahara naya, soul is doer-enjoyer of pudgala karmas while from aspect of ashuddha nishchaya naya, soul is doer-enjoyer of raga etc. form bhavas under the influence of karmas.

Commentary: This is a description of the forms of kartritva (doer-ship) and bhoktritva (enjoyer-ship).

From aspect of Anupacharita-Asadbhoot-Vyavahara naya, soul is doer of neighbouring dravya karmas and consequently enjoyer of the resultant happiness-unhappiness. From aspect of Ashuddha Nishchaya naya, soul is doer-enjoyer of all the bhava karmas of the form of Moha-Raga-Dwesha etc. From aspect of Anupacharita-Asadbhoot-Vyavahara naya soul is doer of body etc. form nokarmas and from aspect of Upacharita-Asadbhoot-Vyavahara naya, doer of pot-cloth-cart etc. In this way the form of ashuddha jiva is narrated.

Completing the commentary on 18^th Gatha, commentator Muniraj recites six shlokas.

Shloka 30. In spite of being laden with all the Moha-Raga-Dwesha, if some person with the benefit of serving the lotus feet of supreme Guru realises the form of nirvikalpa natural samaysar; then he becomes husband of supreme salvation Lakshmi.

Shloka 31. With the prevention of Bhava karma, the dravya karma is prevented and with the stoppage of dravya karma, the world is eliminated.

Shloka 32. The jiva with moha who is without samyak gyan, in spite of carrying out different types of Shubha-ashubha karmas, that jiva does not know even a bit  of Moksha Marg; such jiva does not have any one to provide protection in this Lok.

Shloka 33. The one who relinquishes all the karma generated worldly pleasures, abandons them; that bhavya jiva residing in blissful lake of nectar, being karma free, attains miraculously conscious, single form, incomparable own bhava.

Shloka 34. With the elimination of vibhava bhavas in our own soul swabhava, we do not have any worry about them. We continuously experience the shuddha soul stationary within our own lotus form heart, devoid of  all karmas; since in any other way the salvation is not attained, not attained.

Shloka 35. Worldly jivas have worldly qualities and Siddha jivas have completely own supreme qualities- this is statement of Vyavahara naya. From aspect of Nishchaya naya, the Bhagwan Atma does not have salvation or the world either. This is the decision of wise people.

Gatha 19: From aspect of Dravyarthika naya, Jiva is different from earlier described paryayas and from aspect of paryayarthika naya, jiva is conjoined with those paryayas.

Commentary: Here meaningfulness of both the nayas is stated.

Parameshwara Arihant bhagwan has stated two nayas- Dravyarthika and Paryayarthika. Dravya only is whose objective, that is Dravyarthika naya and paryaya only is whose objective, that is Paryayarthika naya.

From aspect of one naya, Jiva does not require preachment. However from aspect of both nayas, jiva is eligible to be preached. From aspect of shuddha Dravyarthika naya which accepts only existence, the sum of all the jivas are different from the earlier described Vyanajan paryayas of the form of Siddha and worldly jivas. This is so because from aspect of shuddha naya, all jivas are shuddha only- such is Agam statement.

From aspect of Vibhava Vyanajan Paryayarthika naya, all those jivas are associated with earlier described Vyanjan paryayas.

Important point is that the Siddha Jivas have manifestations in the form of Arth Paryayas, not Vyanajan paryayas since they are always flawless. Question- If the Siddha jivas are always flawless then ‘ all jivas are associated with dravyarthika and paryayarthika naya ‘ – this implication of Gatha sutra becomes void?

The commentator clarifying  this doubt says that where Naigam i.e. Vikalpa is present, that is known as Naigam. The naigam naya is of three kinds namely past Naigam naya, present Naigam naya and future Naigam naya.

Here from aspect of past naigam naya, even Siddha Bhagwan would have Vyanajan paryaya and impurity; since in the past Siddha Bhawan also was worldly- such is Vyavahara.

No point in saying anything more, all jivas from aspect of two nayas are shuddha and ashuddha – this is the meaning.

Shrimad AmritChandra Suri has similarly stated in Atma Khyati commentary of Samaysar:

Quote: Those people who engross themselves in the words of Jina, identified with the word ‘Syat’ (perhaps) which destroys the contradiction between two nayas, they vomiting the moha themselves, very soon observe the best supreme flame ‘samaysar’ which is eternal and incontrovertible by the arguments of Kunaya (false naya) .

Completing the commentary on the last gatha of this Jiva chapter Muniraj shri Padmaprabhamaldhari deva recites the shloka-

Shloka 36: Those who are like the bee intoxicated in the two lotus feet of supreme Jina without violating the relationship between two nayas, such great people attain Samaysar quite soon. What is the benefit to the saints from the false statements of other non-Jain philosophies of the world?

                                                            2. Ajiva Adhikar

Now Ajiva Adhikar is described-

Gatha 20: Pudgala dravya has two divisions namely Paramanu and Skandh. Skandh are of six types while Paramanu has two divisions.

Commentary: This is the description of the divisions of Pudgala.

Firstly Pudgala dravya has two divisions- Swabhava pudgala and Vibhava pudgala. Paramanu (atom/particle) is swabhava (natural) pudgala while skandh ( aggregate of particles) is vibhava (non natural) pudgala. Swabhava pudgala has two types karya (result) paramanu and karan ( causal )  paramanu. Skandhs  have six types – (1) Prithvi (earth) (2) water (3) shadow (4) skandhs which are subjects of four senses (other than eyes), (5) skandhs suitable for karmas and (6) skandhs unsuitable for karma. These will be described in detail in next four gathas.

Shloka 37: Pudgala substance due to the property of dissociation is called Paramanu and due to association it is described as skandh. Without this substance the travel in the Lok is not possible.

Gatha 21-24: Ati sthool sthool ( extremely large large ), sthool (large), Sthool Sookshma (large-small), sookshma Sthool (small-large) , sookshma (small) and ati sookshma ( extremely small) – these six are divisions of Prithvi etc. form skandhs.

Earth, mountain etc. are described as  Ati Sthool- Sthool skandhs; ghee, water, oil etc. should be known as sthool skandh.

Shadow, Atap ( sun light) etc. should be known as Sthool-Sookshma skandh. The skandhs which are subjects of the four senses (other than eyes) are called as Sookshma- Sthool.

Skandhs suitable for generating karma Vargana are Sookshma. On the other hand the skandhs unsuitable for Karma Vargana are called as Ati Sookshma.

Commentary: This is description of Vibhava Pudgala.

Sumeru (mountain), Earth etc. (dense substances) are really Ati Sthool Sthoola pudgalas. Ghee, oil, buttermilk, milk, water etc. all (flowable) substances are Sthool Pudgalas. Shadow, Atap, Darkness, etc. are Sthool Sookshma pudgalas. Subjects of touch, taste, smell and ears senses are Sookshma Sthool pudgala. Generated on account of Shubha Ashubha form manifestations the suitable Shubha Ashubha karmas are Sookshma pudgalas. Opposite to them the skandhs which are unsuitable for karmas are Sookshma Sookshma Pudgalas. This is the sequence of Vibhava Pudgalas.

Meaning: Skandhs are of six kinds- (1) Wood stone etc. those skandhs which cannot be joined together after breaking are Ati Sthool Sthool Skandhs. (2) Milk, water etc. form skandhs which join together after separation are Sthool Skandh. (3) Sunlight, shadow, moonlight, darkness which are known but cannot be divided or cannot be captured by hand etc. are Sthool Sookshma Skandhs. (4) Skandhs which are subjects of four senses other than eyes which can be touched, tasted, smelled and heard are Sookshma Sthool Skandh. (5) Not detectable by the senses, the karma vargana form skandhs are Sookshma. (6) Smaller than the karma vargana the extremely small skandhs upto two molecule size are Sookshma Sookshma skandh.   

In the same way it has been described in Shri Panchastikaya –

Quote: Prithvi, water, shadow, subjects of four senses, suitable for karmas and unsuitable for karmas- in this way pudgala skandhs are of six kinds.

In Marga Prakash also it has been told-

Quote: Sthool Sthool, Sthool, Sthool Sooksham, Sookshma Sthool, Sookshma and Sookshma Sookshma – these are six kinds of skandhs.

Similarly it has been told by Shrimad Amrit Chandra Suri in Atma Khyati that-

Quote: In this eternal drama or in the dance of great stupidity the pudgala only of different shapes dances and no one else ( pudgala only is seen to be of different types in the knowledge; jiva does not have different types). This Jiva is distinct from ragas etc. form pudgala deformations, is pure consciousness form idol)

Completing the commentary upon these gathas, commentator Muniraj shri Padma Prabha Mal Dhari deva directs to have attachment towards conscious miracle form soul only and not in different types of pudgalas  by the shloka-

Shloka 38: By observing different types of pudgalas, O Bhavya Jiva ! Do not have affection towards them. Have immeasurable affection towards conscious miracle form soul so that you shall wed salvation Lakshmi.

Gatha 25: The cause for four dhatus (metals- earth, water, agni, vayu ) should be known as Karan Paramanu. The indivisible last element left after  dissociation of skandhs should be known as Karya Paramanu.

Commentary: This is description of the forms of Karan Paramanu Dravya and Karya Paramanu Dravya.

Earth, water, fire, air are four dhatus. Their cause (for creation) is karan paramanu. The same paramanu , if it has only one guna (unit) oiliness or dryness, then it is unsuitable for even or odd bondage, hence is termed as Jaghanya ( worst) Paramanu. Above one guna (unit) of oiliness or dryness, paramanu with two gunas (units) undergoes even  bondage with that of four gunas and that having  three gunas undergoes odd bondage with five gunas- this is known as best paramanu. In the process of dissociation in pudgala dravyas- in the last stage, the remaining indivisible part is karya paramanu. In this manner the Paramanus have four divisions- karya, karan, worst and best. This paramanu dravya remains within own nature, hence it is devoid of vibhava , therefore it has supreme nature.

The same has been told by Shrimad Kundakundacharya in Pravachansar:

Quote: When  the Paramanu manifests in the oiliness form or dryness form with even units or odd units, if the other paramanu has two more units of same category (even or odd) then they bond together, if it is having jaghanya (worst) units then it does not get bonded.

Paramanu with two units of oiliness bonds with paramanu of four units or oiliness (or dryness) ; or paramanu with three units of drynesss bonds with the one having five units.

Completing the commentary on 25^th gatha Muniraj contemplate of the pure soul disregarding the pudgala-

Shloka 39. What am I to do with six types of skandhs or four types of paramanus? I contemplate of the indestructible pure soul again and again.

Gatha 26: Self itself is whose beginning and self itself is whose middle and self itself is whose end ( i.e. whose beginning, middle and end is own nature only), which is not detectable by the senses, which is indivisible, that should be known as Paramanu dravya.

Commentary: This is specific description of Paramanu.

Just as from the aspect of natural Nishchaya naya taking recourse to the form of natural supreme Paarinamik bhava, from Nitya (permanent) and Anitya (non permanent) Nigod, till the jivas existent in Siddha Kshetra are said to be infallible from own nature, in the same way from aspect of fifth bhava the paramanu dravya having supreme nature is paramanu itself at the beginning of its manifestation , itself is the middle of its manifestation, and itself is the end of its manifestation. ( In all three stages the paramanu only is present which does not deviate from own nature) This being so, being undetectable to senses, indestructible by air, fire etc., which is indivisible, that O disciple! Know as paramanu.

Shloka 40. Knowing that insentient pudgala remain within own nature of pudgala, why should those Siddha Bhagwant not remain in their consciousness form nature ? Surely they would.

Gatha 27: The one which has one taste, one colour, one smell and two touches, that is pudgala with natural qualities. The pudgala with vibhava qualities has been declared to be detectable with all the senses.

Commentary: This is description of swabhav pudgala.

Spicy, bitter, pungent, sour and sweet, out of these tastes one taste; white, yellow, green, red and black, of these one colour; good and bad odour, out of these one smell; hard, soft, heavy, light, cold, hot, oily and dry, out of these eight contacts, two non opposite touches out of the last four; these are natural qualities of Paramanu as per Jina Siddhant. Vibhava pudgala has non natural qualities. Vibhava pudgala which is a skandh formed out of two to infinite paramanus has Vibhava qualities which are detectable by all the sense organs.

Same way has been told by Shrimad Kunda Kundacharya in shri Panchastikaya-

Quote: Paramanu having one taste, one colour, one smell and two touches is cause for sound, by itself without sound, although part of skandh, even then it is Dravya (different from all, it is pure dravya).

In Marg Prakash it is stated-

Quote: Understand Paramanu to have two touches out of the last four of the eight types of touches, one colour, one smell and one taste, not different.

Completing the commentary on 27^th Gatha Muniraj preach the bhavya people to contemplate of the pure soul-

Shloka 41. If the Paramanu remains within own group of qualities being known with one colour etc., then there is no purpose served for me. Knowing this in their own hearts, the bhavya people desirous of supremely blissful state should contemplate of one pure soul only.

Gatha 28: The manifestation without dependence upon any other substance is swabhav paryaya. The skandh form manifestation is vibhav paryaya.

Commentary: This is description of the form of pudgala paryaya.

Paramanu is shuddha paryaya of pudgala- which is param paarinamik bhava form. It undergoes six types of increases and decreases applicable to the substance, it is extremely minute, of the nature of arth paryaya and in spite of having beginning and end, because of being independent of the other dravyas it is shuddha sadbhoot vyavahara naya form. In other words even within one samaya being of the form of generation-destruction-permanence it is of the form of sookshma riju sutra naya.

The skandh paryaya being identified with characteristics of bondage within own community is impure.

Shloka 42. Paramanu being pure paryaya form without other’s manifestation, does not manifest in skandh paryaya form sound. Just as in Bhagawan Jinanath does not engage in discussion of Kamdeva, in the same way paramanu also remains free of sound always.

Gatha 29: From aspect of Nishchaya naya, paramanu is called as Pudgala dravya while from aspect of vyavahara naya skandh is given the name of pudgala dravya.

Commentary: This is conclusion of the description of pudgala dravya.

From aspect of shuddha nishchaya naya, paramanu of the form of natural shuddha paryaya only has been called as pudgala dravya. From aspect of vyavahara naya, vibhava paryaya form skandh pudgala is treated as pudgala informally.

Completing the commentary of Gatha 29, commentator Muniraj recites three shlokas-

Shloka 43. In this way knowing the group of Tattvartha by following the path  of Jinapati, relinquish all the others sentients and insentients. Internally, by means of Nirvikalpa samadhi, worship supreme substance of the form of miraculous consciousness only devoid of others.

Shloka 44. Pudgala is non conscious and jiva is conscious; such contemplation also is is carried out by the beginners only and not by experienced Yogis.

Shloka 45. The Yatis in the pure state do not have dwesha bhava with respect to non conscious pudgala kaya, nor do they have raga bhava with respect to conscious paramatma tattva.

Gatha 30: Dharma is nimitta for the movement of jiva and pudgalas while adharma is nimitta for their stationary state. Akash is nimitta for accommodation of all the jiva etc. dravyas.

Commentary: This is brief description of dharma-adharma-akash.

This dharmastikaya is by itself free of activity of movement like water in a pond. The ones whose (worldly) duration is limited to time taken for pronunciation of five hrisva letters a,e,u,ri,lri only, who are called as Siddha, who have become  free of movement in six directions, who are subject of the insinuation  of desire by the salvation Lakshmi, who are at the peak of the three lok form mountain, who have eliminated five transmigrations form world which is the house of all the miseries, who are at the boundary of fifth gati- for such Ayogi Bhagwan  to manifest in natural movement form activity, the means for natural movement activity is dharma. For the worldly people having movement in six directions, this dharma is means for movement in vibhava form. Just as water is means for movement of fishes, in the same way this dharma is nimitta for movement of those jivas and pudgalas. This dharma is, non corporeal, free of eight types of contacts, free of five colours, five tastes and two smells, basis for agurulaghu etc. qualities, having shape equal to that of the lok, indivisible one substance. “ Qualities are coexistent  while paryayas are sequential” such being the dictum of shastras , this dharma dravya which is means for movement manifests in pure qualities and pure paryayas form.

Extraordinary quality of Adharma dravya is being means for stationary positioning and the remaining qualities, paryayas of this adharma dravya are similar to those of the dharmastikaya.

Extraordinary quality of Akash dravya is accommodation characteristics. Remaining qualities of Akash are similar to those of dharma and adhrma.

Here it should be kept in mind that lokakash, dharma and adharma being of the same volume, the alokakash is not of the same size ( it is infinite only). 

Shloka 46. Knowing the dravyas, nimitta for the movement, nimitta for stationary positioning and accommodating all other, and understanding them rightly, O Bhavya jivas! Always remain within own tattva.

Continued…..

Niyamsar ....02

 

Gatha 8: The pure voice emanated from the mouth of omniscient Veetrag Paramatma, which is non contradictory before or after, is called as Agam and in this Agam the Tattvarthas are narrated.

Commentary: This is description of the form of supreme Agam.

The intelligent formulation of words emanated from the lotus lips of Parameshawara which is without contradiction before or after and which is pure since bhagwan does not have any ragas, nor does he suggest pap activities of the form of violence etc. like those carried out in Pap sutras – hence it is called as Paramagam. 

That Paramaagam is like nectar which should be absorbed by Bhavya jivas with the bowl of ears, which is mirror for the face of damsel of salvation, which provides support by hand for all the bhavya jivas who are drowning in the great whirlpool of ocean of life, which is crowning jewel of the peak of the complete detachment form palace, which is the first step towards  the palace of salvation which has never been seen earlier, which are like rainclouds for destruction of supreme misery of all the helpless people burning upon the cinders  of inauspicious ragas generated by sensual desires. This Paramagam has narrated the seven tattvas and nine Padarthas.

Same has been told by shri Samantbhadra swamy in Ratnakaranda Shravakachar-

Quote: The one which knows without being less or more, without contradictions, the form of substance as it is without any doubt, that has been called by knowers of Agam as Samyak Gyan.  

Completing the commentary of eighth gatha, the commentator Muniraj offers obeisance to Jina Vani-

Shloka 15.  The words of Jina which are extremely pleasant, pure, which  are cause for the cause of Nirvana, which are nectar for the ears of bhavya jivas, which are like water to quench the strong wildfire of fearsome forest of rebirths, which are always worshipped by the Jain Yogis, such right words of Jina Bhagwan I worship daily.

Gatha 9: Jiva, Pudgalakaya, dharma, adharma, kaal and akash - these have been declared as Tattvartha which are conjoined with various qualities and paryayas.

Commentary: Here in this Gatha the names of the six dravyas have been described.

“ Touch, taste, smell, eyes, ears, mind, speech, body, ayu and breath- these are the ten praans (lives) with which the Jiva lives, will live and has lived in the past in worldly state” – this defines Jiva from aspect of sangrah naya (collective aspect). From aspect of Nishchaya naya, Jiva is one who is having bhava praan. From aspect of Vyavahara naya, Jiva is one who is having Dravya Praan. From aspect of shuddha-sadbhoot vyavahara naya, the Karya shuddha jiva is the root for keval gyan etc. pure qualities. From aspect of ashuddha sadbhoot vyavahara naya the ashuddha jiva is the root for mati gyan etc. form vibhava (non natural)  qualities. From aspect of shuddha nishchaya, the karan (causal) shuddha jiva is the root for gyan etc, supreme natural qualities. This jiva is conscious having consciousness quality. He is non corporeal having non corporeal quality. He is pure with pure qualities. He is ashuddha with ashuddha qualities. The paryayas are also accordingly.

Pudgala has the nature of joining and separating. This pudgala being root of the white etc. colours is corporeal having corporeal qualities. It is non conscious having non conscious qualities.

The nimitta for the natural movement and non-natural movement of jiva and pudgala manifesting in the form of natural movement form activity and non-natural movement form activity is dharma.

The nimitta for the natural stationary state and non-natural stationary state of jiva and pudgala manifesting in the form of natural stationary state form activity and non-natural stationary form activity is adharma.

Accommodating the remaining five dravyas is whose characteristics, that is Akash.

Nimitta for the manifestation of remaining five dravyas is whose characteristics, is Kaal.

Other than Jiva, the remaining four non corporeal dravyas have pure qualities and their paryayas are also pure.

Completing the commentary on 9^th gatha, Muniraj describes the benefit of belief in six dravyas with shloka.

Shloka 16. The sharp witted person, who  traversing in the path of of Jina pati of the form of ocean, who adorns himself with the ornament of the jewel of collection of six dravyas in his heart, which is having bright rays, for decoration, that person weds Lakshmi of salvation.

Gatha 10. Jiva is of the form of Upayoga. Upayoga is of two kinds, Gyan and Darshan. Gyanopayoga is of two types: Swabhava (natural) gyan and Vibhava (non natural) Gyan.

Commentary: In this gatha the characteristics of upayoga are described.

The manifestation of soul following the directives of consciousness is Upayoga. Upayoga is dharma and jiva is the owner of the same. This is similar to the relationship between lamp and its illumination. This Upayoga is of two types namely gyan and darshan. In this Gyanopayoga also has two divisions of the form of natural and non-natural gyanopayoga. The natural gyanopayoga  is non corporeal, unrestricted, beyond senses and indestructible, which too is of two types namely karya (deed) and Karan(causal). The karya is absolutely  pure Keval gyan and its karan is the simple gyan which is supremely paarinamik bhava form which is unchanged in all the three periods of time. The Vibhava gyan  has three kinds namely Kumati, Kushruta and Vibhang gyan.

The divisions of Upayoga in the form of divisions of gyan would be described in gatha 11 and 12 which follows next.

Meaning: The manifestation in the form following the footsteps of consciousness is Upayoga. Upayoga is of two kinds- (1) Gyanopayoga and (2) Darshanopayoga. Gyanopayoga also has two types-  (1) Swabhava Gyanopayoga  and (2) Vibhava Gyanopayoga. Swabhava Gyanopayoga also has two types – (1) Karya Swabhava Gyanopayoga (i.e. Keval Gyanopayoga)  and (2) Karan Swabhava Gyanopayoga (i.e. Paarinamik bhava form). The Vibhava Gyanopayoga is also of two types – (1) Samyak Vibhava Gyanopayoga and (2) Mithya Vibhava Gyanopayoga (i.e. only vibhava gyanopayoga). Samyak Vibhava Gyanopayoga has four divisions i.e. Sumati Gynaopayoga, Sushruta Gyanopayoga, SuAwadhi Gyanopayoga and ManahParyaya Gyanopayoga which shall be described in next two gathas. Mithya Vibhava Gyanopayoga i.e. only Vibhava Gyanopayoga has three divisions – (1) Kumati Gyanopayoga (2) Ku Shruta Gyanopayoga (3) Vibhanga Gyanopayoga i.e. KuAwadhi Gyanopayoga.

Shloka 17. Knowing all the divisions of Gyan as described by Jinendra, the person who abandoning all the other bhavas, remaining within own nature, remains immersed deeply within own miraculous consciousness form tattva, that person weds salvation form Lakshmi.

Gatha 11-12: The gyan which is Keval, without senses and independent is Swabhava Gyan. The Vibhava Gyan is of two kinds namely Samyak Gyan and Mithya Gyan. Samyak Gyan has four types – Mati, Shruta, Awadhi and Manah Paryaya. The Mithya Gyan is of three types namely Mati, shruta and KuAwadhi.

Commentary: In these gathas the types of gyans have been described.

The one which is free of hindrance is Keval, having the nature of being obscuration free it is without restriction of sequence, senses, time, place etc. It does not pervade in one thing at a time- it pervades in all, hence is independent – that is Karya Swabhava Gyan. The Karan Gyan is also same way. That is so because it is capable of knowing within own paramatma the existent natural darshan, natural charitra, natural bliss and the forms of natural supreme capability form own karan samaysar simultaneously. In this way the form of shuddha gyan was described.

Now the forms of shuddha and ashuddha gyan and their divisions are described: By the divisions of Upalabdhi (capability) , bhavana(spirit) and Upayoga (attention) and Avagrah (contact) etc. or bahu, bahuvidh etc. the matigyan has several divisions. Shruta Gyan has two types by the divisions of Labdhi and bhavana . Awadhi Gyan is of three types by the divisions of deshAwadhi, SarvaAwadhi and ParamAwadhi. Manah Paryaya gyan is of two kinds namely RijuMati and VipulMati. These four Samyak Gyans are feasible for the Samyak Drishti jiva existent within supreme bhava. In the case of Mithya Darshan the Mati, shruta and Awadhi gyans are described as KuMati, KuShruta and Vibhanga Gyan.

Out of the gyans described above the natural gyan, being pervasive in the internal supreme substance is by nature direct. Keval gyan is Sakal Pratyaksh (completely direct). “The subject of Awadhi Gyan is corporeal substances “- such being the declaration of Agam, Awadhi Gyan is Vikal Pratyaksh or EkDeshaPratyaksh (Partially direct). Infinite part of the above is Manah Paryaya Gyan which being knower of substance directly is also Vikal Pratyaksh ( partially direct). Mati Gyan and Shruta Gyan both are in reality Paroksh (Indirect) and from aspect of Vyavahara only they are called as Pratyaksh (direct).

The important thing is that out of the gyans described above the real cause of Moksha is sahaj gyan or Natural Gyan which remains within own supreme substance. This sahaj gyan being of the form of Paarinamik bhava nature which is the supreme nature of bhavya jiva, is the only venerable object.

This natural conscious blissful form soul is (1) always naturally supremely veetrag form nectar of bliss (2) unlimited, unobscured supreme conscious power form (3) always internally immersed within own self such stationary natural supreme Charitra form (4) eternally uninterrupted belief in such supreme conscious form – thus endowed with such natural infinite foursome capability, such soul should be  contemplated by the husband of salvation Lakshmi.

The essence is that subject of contemplation, worthy of experience is only naturally conscious blissful form soul with infinite foursome capability.

In this way for the uprooting of worldly creeper the sickle form Bramhopadesh (supreme preachment) is carried out in introduction form.

Completing the commentary of these two gathas the commentator Muniraj recites five shlokas:

Shloka 18. Thus attaining differentiating knowledge so described, bhavya jivas are cajoled to completely renounce all the Shubha or ashubha , happiness or unhappiness which is the root cause for the endless world. By relinquishing them only Jiva attains complete permanent bliss.

Shloka 19. Relinquishing the desires for possessions, being detached with the body, contemplate of that soul whose body is mere consciousness and is free of perturbations.

Shloka 20. By uprooting Moha from the roots, dissolving the auspicious inauspicious ragas and destroying the mind form pot filled with dwesha form water, pure, incomparable, hindrance free, permanently illuminated  flame of gyan is revealed. This great fruit of the tree of the form of differentiating knowledge is venerable which is mangal form for the world.

Shloka 21. Whose bliss is limitless, which is hindrance free, which has spread in all directions, which is engrossed in self, which is immersed within own consciousness form miracle having natural bliss, which has destroyed the darkness of ignorance by own illumination, which is ever wonderful, such natural gyan manifests in victorious form in complete Moksha.

Shloka 22. Knowing my own soul of the form of pure consciousness, whose everything belongs to  natural knowledge form kingdom, I take recourse to being Nirvikalpa.

Gatha 13. In the same way, Darshanopayoga has two divisions swabhav and vibhav respectively. Keval darshan which is independent, free of senses has been described as swabhav darshanopayoga.

Commentary: This is description of form of Darshanopayoga.

Just as Gyanopayoga has several types, in the same way darshanopayoga also has several divisions. Firstly it has two divisions- swabhav darshanopayoga and vibhav darshanopayoga. Swabhav darshanopayoga also has two divisions – karan swabhav darshanopayoga and karya swabhav darshanopayoga.

The Karan Drishti is always venerable form, not visible to four vibhava swabhav other bhavas, whose nature is natural supreme Paarinamik bhava form, which is Karan Samaysar form , which is always unobscured , which is own natural existence form only, which is supreme general consciousness form , which is pure charitra form being stationary within own natural form, which is always pure gyan form and which is means for destruction of flag of devilish pap form strong army of enemies, such karan Drishti is in reality is belief in pure soul nature only.

The other karya Drishti is generated with the destruction of darshanavaraniya, gyanavaraniya etc. ghati karmas. The one who has known all the three lok by means of keval gyan; the one which is ocean of blissful nectar of supreme veetrag generated within by own soul, the one which is of the form of shuddha karya charitra called Yathakhyat, the one which is of the form of shuddha sadbhoot vyavahara naya having nature beyond senses which is with beginning but endless non corporeal, and the one who is venerable to all the bhavya jivas of the three loks directly, to such Tirthankara supreme deva form Kshayik jiva, this Karya Drishti is pervasive in all the lok-alok simultaneously.

In this way the karya form and karan form swabhav darshanopayoga were described. Vibhava Darshanopayoga shall be narrated in the next 14^th Gatha.

Shloka 23. Seeing-knowing-practicing form i.e. manifested in the form of darshan-gyan-charitra, such general consciousness form own soul substance only is famous path for those desirous of Moksha; there is no other path for Moksha.

Gatha 14: Chakshu (with eyes), Achakshu (without eyes), Awadhi (clairvoyant) these three are called as Vibhava Darshan. Paryayas are of two types, one is with dependence of self and others and second independent of others.

Commentary: This is description of ashuddha darshan and shuddha and ashuddha paryayas.

Just as with the kshayopasham of matigyanavaraniya karma the jiva knows corporeal substance, in the same way with the kshayopasham of chakshu darshanavaraniya karma jiva views the corporeal substances. Just as with the kshayopasham of shruta gyanavaraniya karma by means of shruta, jiva knows all the corporeal-non corporeal substances indirectly as described in dravya shruta, in the same way with the kshayopasham of achakshu darshanavaraniya karma, by means of touch, taste, smell and sound, jiva views the suitable subjects accordingly. Just as with the kshayopasham of Awadhi gyanavaraniya karma, jiva knows the corporeal dravya upto the extent of shuddha pudgala (single paramanu), in the same way with the kshayopasham of Awadhi darshanavaraniya karma, jiva views all the corporeal substances.

After description of Upayoga now the forms of paryayas are narrated:

The one which is isolated from all directions is paryaya.

Out of them in all the six dravyas the swabhava paryaya is arth paryaya which is commonly existent. This arth paryaya, not detectable by mind and speech is extremely minute, acceptable by the proof of agam and having divisions of the form of six types of increase and decrease. These six types of increase are as follows: 1. Infinitesimal increase 2. Innumerable part increase 3. Numerable part increase 4. Numerable times increase 5. Innumerable times increase 6. Infinite times increase. In the same way the six kinds of decreases should also be applied.

Ashuddha paryayas are vyanjan paryayas of the form of nar(human)-narak (hell born).

Completing the commentary of 14^th Gatha Commentator Muniraj recites three shlokas:

Shloka 24. In spite of presence of other bhavas, the pure soul is mine of jewels of natural qualities, in spite of complete knowledge form it is pure. The sharp witted person with shuddha Drishti who worships such pure soul, that person weds salvation Lakshmi.

Shloka 25. In this way, in spite of presence of qualities and paryayas, in the lotus heart of great people, only karan atma only is stationed. The pure soul form samaysar which is self generated and supreme Bramha form, which you are worshipping; O Bhavya supreme! Worship him more intensely since in reality you are the same one.

Shloka 26. Some times the Jiva substance is observed along with its good qualities (keval gyan etc.), sometimes he is observed along with ashuddha qualities (mati-shruta gyan), sometimes revealed along with natural paryayas (of keval gyan) and sometimes observed along with ashuddha paryayas (manushya, deva, naraki etc.). In spite of being with all these (paryayas) who is different from them , I offer salutations to the Jiva substance ( indivisible form)which is free of all these attachments for the attainment of objective (salvation).

Although this bhagwan form soul is seen differently from different aspects, even then the veneration  of this soul is means for attainment of all types of objectives.

Gatha 15 : Nar, Narak, Tiryanch, Deva – these are described as Vibhava paryayas. The paryayas not dependent upon influence of karmas are called as swabhava paryayas.

Commentary: This is brief description of swabhav and vibhav paryayas. Of these two swabhav and vibhav paryayas, the swabhav paryaya has been declared to be of two types- karan shuddha paryaya and karya shuddha paryaya. From  the aspect of natural shuddha nishchaya naya, manifestation in the form of venerable fifth bhava which is beginningless-endless, non corporeal, having nature beyond senses, shuddha, natural gyan, natural darshan, natural charitra, natural supreme veetrag blissful form pure internal substance which is accompanied with infinite foursome nature is karan shuddha paryaya.

The one with beginning but endless, non corporeal, having nature beyond senses, from the aspect of shuddha sadbhoot vyavahara naya pure manifestation in the form of supremely best kshayik bhava accompanied with keval gyan, keval darshan and keval sukh only is karya shuddha paryaya. Or, as described in previous gatha, from the aspect of Rijusutra naya, the commonly existent sookshma arth paryayas in all the six dravyas are shuddha. Thus it should be known.    

In this way the two divisions of shuddha paryaya were described briefly. Now Vyanajan paryaya is being narrated. The one which is seen, explicitly; that is Vyanajan paryaya. How ? Visible like a garment etc., or with beginning-having ending, corporeal, having different nature; therefore it appears and disappears after revelation.

Soul without knowledge of the dravya form soul  knows only paryaya nature of his own. Due to this, from aspect of Vyavahara naya on account of manifesting in Shubha-ashubha form mixed manifestations he takes birth as Manushya. His shape in Manushya form only is Manushya paryaya. On account of only ashubha karmas soul takes birth in narak as Naraki. His Narak form only is the narak paryaya. On account of deception  mixed Shubha manifestations the soul takes birth as Tiryanch kaya, his tiryanch form  only is Tiryanch paryaya. With Shubha karmas alone soul takes birth as Deva, his deva form only is deva paryaya- these are vyanjana paryayas. Its details can be known from other Agam books.

Shloka 27. Expert in the practice of natural supreme tattva, the person with pure belief, in spite of having several vibhava manifestations in the present paryaya, ‘there is nothing other than Samaysar’ – thus believing  he very soon weds supreme salvation Lakshmi.

Gatha 16-17: Manushya are of two kinds- belonging to karma Bhoomi and belonging to bhog Bhoomi. The Naraki are of seven kinds pertaining to seven narak bhoomis (earths). Tiryanch are of fourteen kinds and devas are of four types. Further details of the same can be seen from LokVibhag named paramagam.

Commentary: Here the form of four gatis is described. Manushya, the progeny of Manu are of two kinds -belonging to karma Bhoomi and Bhog Bhoomi. Karma Bhoomi Manushya are also of two types namely Arya and Mleccha. Those residing in punya kshetra (place) are Arya while those residing in Pap kshetra are Mleccha. The Manushya  belonging to Bhog Bhoomi are Arya only. They reside in worst, medium and best kshetras and have the ayu (age) of one, two and three palya maximum.

The seven Narak Bhoomis are Ratna Prabha, Sharkara Prabha, Valuka Prabha, Pank Prabha, Dhoom Prabha, Tam Prabha, and Maha Tam Prabha. Accordingly the Naraki jivas are of seven kinds. Those of first narak have ayu of one sagar, second narak three sagar, third narak seven sagar, fourth narak ten sagar, fifth narak seventeen sagar, sixth narak twenty two sagar and seventh narak have maximum ayu of thirty three sagar.

Briefly the Tiryanch have fourteen types-

(1-2) sookshma Ekendriya paryaptak and aparyaptak ( minute single sensed complete and incomplete)

(3-4) Badar ekendriya paryaptak and aparyaptak ( large single sensed complete and incomplete)

(5-6) dwindriya paryaptak and aparyaptak ( two sensed complete and incomplete)

(7-8) trindriya paryaptak and aparyaptak ( three sensed complete and incomplete)

(9-10) chaturindriya paryaptak and aparyaptak ( four sensed complete and incomplete)

(11-12) asangyi panchendriya paryaptak and aparyaptak (without mind, five  sensed complete and incomplete)

(13-14) sangyi panchendriya paryaptak and aparyaptak ( with mind, five  sensed complete and incomplete)

Devas have four types of residences – Bhavanvasi, Vyantar, Jyotishi and KalpaVasi. Thus Devas are of four kinds. Further descriptions of the jivas of four gatis can be seen from Lok Vibhag named paramagam, since here in this paramagam that would be a reason for hindrance in the subject of nature of soul, hence acharya kundakunda deva have not dealt with these here.

Continued…….