Niyamsar…..5

 

Shloka 60. Soul with the continuous spirit of indivisible gyan  (i.e. who always contemplates that ‘ I am indivisible gyan’) does not engage in the dense vikalpas of the world but attaining nirvikalpa samadhi, free from manifestations of others attains consciousness form soul which is incomparable and free of paps.

Shloka 61. Whose feet are illuminated with the beautiful jewels of the crowns of Devendras bowing with obeisance, understanding the preachment given by such Mahaveer Tirthanath, which is capable of destroying the darkness of pap form and eroding birth-old age-death , the saints with the boat of morality go across the worldly ocean.

Gatha 43: Soul is guiltfree, without duality, free of attachment, without body, independent, raga free, fault free, ignorance free and fearless.

Commentary: In this Gatha it has been told that in reality the pure soul is devoid of all vibhava manifestations.

Being free of dravya karmas and bhava karmas on account of activities of mind, speech and body, the soul is guilt free (unpunishable). In reality being devoid of all other substances other than supreme own substance , the soul is free of duality. In the absence of all good or bad moha-raga-dwesha bhavas the soul is free of attachment. From aspect of Nishchaya the soul is devoid of audarik, vaikriyik, aharak, tejas and karmana- these five types of bodies,  hence soul is without body. Really the Paramatma is not dependent upon other dravyas, hence is independent. Due to absence of  fourteen internal possessions namely Mithyatva, gender, raga, dwesha, laughter, like, dislike, sorrow, fear, aversion, anger, deceit, pride and greed, the soul is raga free. In reality the soul is fault free being capable of washing off  all the stigma of mud of the form of pap, immersed within blissful ocean of supreme detachment form, hence in the natural state form with natural knowledge as body thereby remaining pure. From aspect of Nishchaya naya, being capable of knowing own supreme substance which is the root for natural gyan, darshan, charitra, veetrag bliss etc. supreme qualities, soul is ignorance free. Or, from aspect of shuddha sadbhoot vyavahara naya, being of the non corporeal nature beyond senses  with beginning and endless totally pure keval gyan  capable of knowing all the dravya-guna-paryayas of all the stationary-mobile objects of all the three periods of times and of all the three loks at the same time, the soul is ignorance free. Residing in own pure inner self form great fort wherein the pap form army of enemies cannot venture , the soul is fearless. Thus such soul is really venerable.

The same has been told by Acharya Yogindra in Amritasheeti-

Quote: The soul substance is devoid of vowels, visarg (a type of vowel), consonants etc. letters and numbers ( i.e. the consonants and letters do not define soul). Cannot be harmed, permanent, free of darkness, touch, taste, smell, and colour; free of molecules of Prithvi, water, fire, air,  it is also free of group of coarse directions. 

Completing the commentary on 43^rd Gatha commentator Muniraj authors seven shlokas.

Shloka 62. The Samaysar which is like axe to chop the forest of devilish paps, which has destroyed the karmas, which is far from manifestations of others, which has subsided  the flood of raga form ocean, which has killed various types of corruptions, which is water of true ocean of bliss and which has brought desires to an end, may that samaysar protect me soon.

Shloka 63. That supreme substance is victorious, which is stationary within the lotus heart of Padma Prabha Muni, which is corruption free, which has destroyed various vikalpas, which is free of happiness-unhappiness of different births; those happiness-unhappiness which has been declared by wise people as only enjoyments of imagination only.

Shloka 64. O Bhavya souls soon to attain salvation and inspired by own nature ! Continuously worship that soul for attaining salvation from the life cycle; which is subordinate to incomparable knowledge; mine of natural quality form jewels, essence of all the substances which is immersed in blissful ocean of own manifestations.

Shloka 65. Disenchanted with life cycles and enjoyments, O yati! This permanent state is means for destruction of worldly stay. O Yatis  having the spirit of immersion within own soul ! Worship  this permanent state only; what is the purpose of worrying about transitory things?

Shloka 66. Which is unperturbed, which is stationary, which is devoid of birth-death-old age, which is naturally pure blissful, that samaysar I worship with spirit of equanimity.

Shloka 67. In this way the own soul substance which has been described by author Acharya KundaKundadeva who is knowledgeable of own soul, knowing which the bhavya jivas attain salvation; that own soul substance I worship for attainment of supreme bliss.

Shloka 68. The Paramatma Tattva is without beginning or end, flawless without duality and  is indestructible large supreme knowledge form. Those bhavya people in the world who manifest in the spirit of the same, they attain salvation free of miseries or rebirths.

Gatha 44: Soul is without any bondages, without raga, without pains, free of all flaws, without desires, anger free, pride free and Nirmad.  

Commentary: In this Gatha also the form of shuddha jiva is narrated.

The shuddha jivastikaya is Nirgranth (free of bondages) being of the form of abandonment of 24 types of possessions of internal and external types. Without raga due to absence of all moha-raga-dwesha form conscious karmas (bhava karmas). Due to absence of three kinds of pains namely  desire, deceit and mithyatva, he is pain free. From aspect of shuddha Nishchaya naya, due to absence of dravya karmas, bhava karma and no karma, he is free of all flaws. From aspect of shuddha Nishchaya naya, due to lack of desire of even own supreme tattva, he is free of desires; from aspect of Nishchaya naya due to absence of manifestation in the form of  all other good or bad other dravyas he is without anger. From aspect of Nishchaya  naya, having spirit of equanimity he is without pride and from aspect of nishchaya naya being immersed totally inwards he is Nirmad. In this way , as described above, completely pure, naturally attained, permanently unobscured own Karan Samaysar form is venerable.

In the same way it has been told by Shrimad Amritchandra Suri in Pravachansar-

Quote: In this way with the destruction in the form of other dravya, with the termination of  delusion of being of the form of doer, deed etc., in the end who has attained pure soul substance – such soul , remaining immersed within consciousness form pure brightness, would always remain free in own natural  glory in  illuminated form. 

Shloka 69. The one who has destroyed pap form total darkness by means of flame of knowledge , who is always adorned with bliss and incomparable glory, who is always non  corporeal, who being  completely stationary within own self is root of supreme morality, such eliminator of fear of rebirths and glorious owner of Moksha Lakshmi,  I offer obeisance.

Gatha 45-46: Colour-taste-smell-touch, female-male-neuter etc. paryayas, sansathan (shape) and sanhanan (bone structure)- all these do not belong to jiva.

Jiva should be known as without taste, without colour, without smell, indefinable, with consciousness quality, without sound, aling-grahan ( not detectable by any characteristics) and which does not have any sansthan (shape).

Commentary: In these two gathas the form of  Karan Paramatma having Param swabhava has been told to be devoid of all pudgala form corruptions.

From aspect of Nishchaya naya, five colours, five tastes, two smells, eight touches, female-male-neuter etc. vibhava vyanjan paryaya of different family, kubja etc. sansathana, Vajravrishabh-narach etc. sanhanan belong to pudgalas and not to jivas. In the worldly state the worldly jivas having sthavar naam karma have karma phal chetana, the worldly jivas  having trasa naam karma have karma phal chetana along with karma Chetana. Karya Paramatma and Karan Paramatma has shuddha gyan Chetana. For this reason karya samaysar or karan samaysar has resultant shuddha gyan Chetana. Therefore natural shuddha gyan Chetana form own karan paramatma is always same form in worldly or liberated state, hence it is venerable. Thus O disciple! Know thee.

In the same way in Padmanandi-panch-vinshatika authored by acharya Padmanandi , in the chapter on ekatva-saptati it has been told –

Quote: It is my view that just as soul is different and the karma following it is different; the corruption caused due to closeness of soul and karma  is different from soul and the place, time etc. are also different from soul. Therefore all dravyas indifferent with their own qualities and paryayas are completely different.

Shloka 70. Whether bondage is there or not, i.e. either in bondage state or liberated state, in both these states the groups of corporeal substances are completely different from the form of shuddha jiva. This is the shuddha preachment of jina deva to wise people. This world famous truth, O bhavya ! know thee always.

Gatha 47: Just as Siddha jivas are free from birth, death, old age and adorned with eight qualities; in the same way you know the worldly jivas undergoing rebirths are also (the same).

Commentary: This is a statement of oneness  of worldly jivas and liberated jivas from aspect of shuddha Dravyarthika naya. Those bhavya jivas who were  recently to be liberated; in the worldly state being tired of the worldly miseries, becoming detached adopting dravya ling and bhava ling, with the benefit of preachment of param guru and practice of param agam, attaining siddha state, became siddha having hindrance free completely pure keval gyan, keval darshan, keval sukh and keval veerya. These siddha souls are karya samaysar form i.e. purified from aspect of karya. Just as these Siddha bhagwans are shuddha; in the same way from aspect of shuddha nishchaya naya the worldly jivas are also shuddha. From the aspect these worldly jivas are same as Siddhas; from the same aspect these worldly jivas are devoid of birth-death-old age and adorned with eight qualities of samyaktva etc.

Shloka 71. Those intelligent and   ignorant have purity from beginning itself, then from which aspect do I differentiate between the intelligent and ignorant ? ( In reality there is no difference between them).

Gatha 48: Just as Siddha Bhagwan, stationary at the peak of the Lok is without body, indestructible, beyond senses, pure and shuddha soul form; in the same way know all worldly jivas also to be same.

Commentary: This is statement of there being no difference between karya samaysar and karan samaysar.

Just as Siddha Parameshthi Bhagwant from aspect of Nishchaya, without hassle of five kinds of bodies is ashariri (bodyless), from the aspect of nishchaya due to absence of  accepting- discarding of manushya-narak etc. form paryayas is indestructible, stationary in the supreme tattva being capable  of knowing natural darshan-gyan form karan shuddha nature together, having  such natural flame of knowledge wherein all doubts have been eliminated – being of such nature he is beyond senses, due to absence of impure kshayopashamik etc. vibhava swabhavas he is pure and due to absence of dravya karmas and bhava karmas he is purified soul; in the same way the worldly jivas in the world with the power of some aspect are shuddha.

Shloka 72. The false notions of shuddha-ashuddha are experienced by Mithya Drishti always. Samyak Drishti always believes that Karan Tattva and Karya Tattva both are always pure. The Samyak Drishti jiva who knows such incomparable meaning of Paramagam by means of great wisdom contemplating upon the venerable – discardable, him we venerate.

Gatha 49: All these bhavas have been described in reality from aspect of vyavahara naya in worldly jiva. However from aspect of shuddha Nishchaya naya, all worldly jivas have the nature of Siddhas; they are same as Siddhas.

Commentary: This is narration of the utility of Nishchaya Naya and Vyavahara Naya. Earlier those Vibhava paryayas which were declared to be non existent,  those vibhava paryayas if observed from aspect of Vyavahara naya, then they are existent only. In the same way, the jivas who were declared to be worldly from aspect of vyavahara naya due to having audayik etc. vibhava bhava; all those worldly jivas from aspect of shuddha naya, have shuddha quality and shuddha paryayas similar to siddhas.

In the same way it has been told by Shrimad Amrit Chandra Suri in Atma Khyati-

Quote: Although Vyavahara naya may be supportive like a walking stick for those who have taken first step in this field; however those jivas who observe the conscious miraculous self only devoid of others, such supreme substance within themselves ,  for them this vyavahara naya is of no use.

Shloka 73. From aspect of shuddha nishchaya naya there is no difference between the world and salvation. Connoisseurs of shuddha tattva tell thus only contemplating upon the  shudha tattva (real nature of thing).

Gatha 50: Earlier declared all bhavas are other natured, other dravyas hence are discardable, the own tattva form soul only is own dravya, hence is venerable.

Commentary: This is description of form of discardable-acceptable  or renounceable-venerable.

Earlier in 49^th Gatha those vibhava guna-paryayas which were declared as venerable from the aspect of vyavahara naya; all those guna-paryayas are renounceable from aspect of shuddha nishchaya  naya; since they are other natured hence are other dravya. Further, devoid of all vibhava guna-paryayas pure inner-tattva form our own soul being own dravya is venerable. In reality all natural gyan, natural darshan, natural charitra, natural veetrag sukh form pure inner tattva form this own dravya is supported by natural param paarinamik bhava form karan samaysar.

The same has been told by Shrimad Amrit Chandra Suri in Atma Khyati-

Quote: The one whose conduct and  mind is magnanimous, such Moksharthi should practice this Siddhant – I am always pure consciousness form supreme flame; and the different bhavas which appear having different characteristics are   not me since they are all other dravyas.

Shloka 74. “Other than shuddha Jivastikaya, all those bhavas of pudgala dravyas do not belong to me in reality”- Those knowledgeable of Tattvas who say so clearly, they attain incomparable state.

Gatha 51-55: Belief without contrary intent only is Samyaktva. Knowledge without doubt, opposite intent and ignorance/confusion is Samyak Gyan.

Belief without instability, impurity and lack of intensity is Samyaktva. The bhava of knowing renounceable and venerable tattvas is Samyak Gyan.

The nimitta for Samyaktva are Jina Sutras. The people knowledgeable of Jina Sutras are called as internal nimitta for samyaktva being  helpful in deciding the nature of substance since  their darshan moha has been destroyed/subsided etc.

Listen, the means for Moksha is Samyaktva, Samyak Gyan and Chairtra along with them. Hence I shall describe the Charitra of Vyavahara and Nishchaya form.

In Charitra of Vyavahara naya, the practice of tapa is of Vyavahara form and in charitra of Nishchaya naya the practice of tapa is of Nishchaya form.

Commentary: This is statement of form of jewel trio.

Firstly, the jewel trio in the formal differentiated sense is as follows: The belief without contrary intents, following traditional means  for Siddhi (attainment); without blemishes of instability, impurity and lack of intensity; such form devotion only is Samyaktva. Lack of faith in opposite intents as described by Vishnu Bramha etc. only is Samyaktva – this is the meaning. Knowledge without doubt, opposite intent and ignorance/confusion only is Samyak Gyan. Whether Jina Deva is true or Shiva deva is true, such fickleness is doubt; believing Buddha etc. described form of substances to be true is opposite intent; what is the nature of thing – such thoughts are ignorance/ confusion. The manifestation being free of pap form  activities is charitra. Such is jewel trio form manifestation in differentiated sense. Here the knowledge of the renounceable-venerable tattvas as described by Jina only is Samyak Gyan. The external supportive reason for such Samyaktva is the dravya shruta form Tattva gyan which is capable of description of all the substances and which has been preached by the lotus lips of veetrag omniscient. Those who are Mumukshus, they too are called as internal means for Samyaktva form manifestation by enabling decision making upon nature of things in informal sense, since their darshan moha karma has been destroyed or subsided.

Jiva manifesting in the informal undifferentiated jewel trio form, attain extraordinary siddha paryaya by means of natural charitra of the form of remaining steady in immobile form , with the belief and knowledge of  own supreme tattva having the nature of knower like engravement in stone. Those supreme Jina Yogishwara who practice charitra of vyavahara naya form with renunciation of pap activities , they in reality practice vyavahara naya form tapa. The natural nishchaya naya form steadiness in supreme natural form  Paramatma is Tapa. The natural nishchaya charitra of the form of steady state in own nature is attained with this tapa only.

 The same has been told in shri Padmanandi acharya authored Padmanandi panch vinshati in the chapter of Ekatva saptati-

Quote: The Nishchaya (belief)  of soul is darshan, realisation of soul is gyan, remaining steady within soul is charitra; - such togetherness is means for supreme state.

Shloka 75. The natural knowledge is always victorious and the belief of the same is always victorious and the purified charitra is also always victorious. The consciousness, stationary in the natural supreme tattva having the nature of being free of pap form impurities, is also always victorious.

Continued….