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…….