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……