Samaysar Natak 01

 Preface

Amongst all Digamber Jain literature the place of Samaysar written by Acharya Kund Kunda is at the top. On this two main commentaries were written by Acharya Amritchandra and Acharya Jaisen which are very famous and highly spiritual. Around 400 years back Pandey Rajmalji wrote Sanskrit commentary upon the Samaysar kalash written by Amritchandracharya  which are highly spiritual and meaningful. Upon this Sanskrit granth with the inspiration of his friends, Pandit Banarasidasji wrote Samaysar Natak in local language in poetry form which was extremely simple and highly successful.

The life of Pandit Banarsidasji itself is quite inspiring. His biography by name Ardha Kathanak is perhaps the first of its kind written in those times wherein he has described the turmoil he has gone through and how he came upon writing this natak. Besides Samaysar natak he is credited with writing Banarasi Vilas , Naammala, Ardh Kathanak, Paramartha Vachanika and Nimitta Upadan chithhi. In natak samaysar also he has added a chapter on gunasthana since he had experienced in his own life that without proper knowledge of the same one could misinterpret and follow a wrong path.

 

Mangalacharan and Introduction

Invocation of Shri Parshwa Nath ji

1.  Who is like the sun for elimination of delusion form darkness of karmas in the world, who has symbol of snake in his feet, who is guide of Moksha Marg, with whose darshan the bhavya jivas start shedding tears from their eyes with pleasure and several bhavya jivas form lakes become pleased, who has conquered KamDeva in battle, who is benedictory to supreme Jain dharma, with whose recollection the fears of disciples get dispelled, whose body is blue like the clouds rich with water, whose crown has seven hoods, who has defeated jiva of Kamatha in his Asura manifestation; such Parshwa Nath Jinaraj is offered salutations by (Pandit) Banarasi Das ji.

2. The one  who are conqueror of all the devilish karmas, who is like a mountain in front of the winds of Kamath, i.e. in spite of the calamity caused by the jiva of Kamath in the form of strong tornado, who is not shaken, who remains stationary in uncorrupted Siddha state, who is like sun for making worldly jiva form lotuses to bloom, who is like a strong wind for blowing away clouds of false beliefs, whose body is blue coloured like the cloud rich with water, who provides equanimity to jivas, who is like cloud to wash away the ashubha karmas, who is revered by all jivas, who eliminates fear of birth-death, who has conquered death, who saves from Narak Gati, who assists in crossing the large and deep worldly ocean, who is like the fire of Rudra for burning the forest of very strong Kam Deva, who makes all the Jivas totally fearless; such Parshwa Nath Bhagawan be hailed !

3. By adorning whose voice in the hearts, the pair of snakes became Dharanendra-Padmavati within moments, the glory of whose name is famous in the form of stone by name of Paras which converts iron to gold, under the influence of the name of my birth place (Banaras) I have observed by soul nature- as if the glow of sun has been revealed; such Parshwa Nath Jinaraj who imparts taste of own experience may provide us with bliss with his great vision.

      Prayer of Siddha Bhagwan

4. Who is permanent and uncorrupted, abode of supreme bliss, extremely beautiful with natural peace, unblemished, pure gyani without any opposition, beginningless-endless; such crown of the lok, Siddha Bhagwan be always be victorious.

   Prayer of Shri Sadhu

5. Who is illuminator of knowledge, ocean of natural soul bliss, mine of jewels of samyaktva etc., overflowing with detachment, who does not desire any support, fearless of death, who practices conduct being detached from sensory subjects, who is ornament to dharma, who is destroyer of Mithyatva, who fights with karmas extremely peacefully; such Sadhu Mahatma who are adorning this earth are offered salutations by Pandit Banarasidas upon their darshan.

Prayer of Samyak Drishti

6. In who heart the differentiation of self and others has been generated, whose mind is cool like sandalwood i.e. there is no heat of passions, who enjoys in Moksha Marg with differentiating knowledge of self and others, who is younger son of Arihant Deva in the world and shortly going to attain Arihant state, for whom the pure Samyak Darshan has been conferred destroying Mithya darshan; deciding the blissful state of such Samyak Drishti jivas, Pandit Banarsidas offers salutations with folded hands.

7. Who has right knowledge of own soul and true affection towards Moksha substance, who is true in heart, who speaks truth and are real Jains, who does not have any opposition with any one, who does not have spirit of oneness with body, who is explorer of the soul nature, who is neither Anu Vrati nor Maha Vrati, who always witnesses within own heart attainment of soul benediction, capability of soul power and enhancement of soul qualities, who is adorned with internal Lakshmi, who is servant of Jinaraj, who is detached from the world, who is always blissful with soul peace; Samyak Drishti jiva is possessor of such qualities.

8. In whose heart the differentiation of self and others has been revealed like that of Ganadhar, who destroys Mithyatva being exhilarated with soul experience, who believes the true independent bliss to be real bliss, who has unshakable faith in own knowledge etc. qualities, who adopts own Samyak darshan etc. nature within himself, who separates the eternally mixed jiva and ajiva like that achieved by alum in muddy water, who makes efforts for enhancement of soul power and illuminate knowledge ; such samyak Drishti only crosses the worldly ocean.

Characteristics of Mithya Drishti

9. The one who is unaware of the nature of reality, whose words are of the form of Mithyatva and gets into argument taking sides with Ekant (singularity), forgetting self with the pride of his Mithya Gyan who does not set foot properly on ground and contemplates of brawl only, shaken by the karmas keeps oscillating in the world i.e. does not get rest anywhere and keeps floating like a leaf in wind, who is always heated with anger, soiled with greed, speaks rudely with pride and has deceit in heart; such self destroyer and great Papi manifests in Mithyatva form.

10. Offering salutations to Siddha Bhagwan and Jewel trio form Moksha Marg and with their grace , I author this Natak Samaysar in local language.

Description of the poet

11. My nature is always conscious form which is  incomparable and Siddha form without any shape. However due to deep darkness of Moha, I was blinded. Now I have witnessed the illumination of knowledge hence I author this Samaysar Natak Granth, with whose grace the Moksha Marg is attained and birth -death i.e. the worldly stay gets eliminated soon.

Humbleness of the poet

12. Just as some fool tries to swim across the ocean with the power of his arms abandoning the boat, or some dwarf jumps high to pluck a fruit from the tree on the mountain, or some child trying to grab the image of moon from the water with his hands, in the same way myself dim-witted has started this great attempt of Natak Samaysar , the wise ones would laugh and call me mad.

13. Just as someone makes a hole in a jewel by means of diamond then a silk string can be inserted in it, in the same way scholar Swamy Amrit Chandra Acharya has simplified Samaysar with his commentary. Due to this myself, dim witted has understood it. Or, just as  the type of language is spoken by the people of country, the same way is learnt by their children; in the same way I have understood by the tradition of Gurus, and my mind is intent upon stating it.

Poet says that with the worship of bhagwan I have attained the intellect

14. In my heart such devotion for Bhagwan exists which sometimes removes the wrong knowledge with the right knowledge, sometimes illuminates the heart in the form of pure flame, sometimes makes heart compassionate, sometimes with desire of experience makes the eyes stationary, sometimes appears before Prabhu in the form of prayer, sometimes speaks strotra in sweat voice, it thus acts according to its state.

Glory of Natak Samaysar is described

15. This natak Samaysar is like a ladder for climbing towards Moksha, This vomits the corruptions of the form of Karmas. In the waters of its taste the scholars get immersed like salt. This is mass of qualities of Samyak darshan etc. which is simple means for attainment of salvation. Describing its glory even Indra feels ashamed. Those who have attained the feathers of the form of this Granth, they fly in the knowledge form sky. Those who do not have such feathers of the form of this Granth, they keep getting trapped in the miseries of the world.  This granth is pure like pure gold, vast like form of Vishnu. Listening to this Granth opens the doors of the heart.

Description of experience

16. I shall narrate the shuddha nishchaya naya, shuddha vyavahara naya and Atmanubhava (soul experience) cause for salvation here.

Characteristics of experience

17. The peace that is provided by the contemplation of soul substance and its meditation and the bliss that is attained by tasting the essence of soul, that is described as Anubhava (experience).

Glory of experience

18. The Anubhava (experience) is like Chintamani jewel, well of peace extract, path of salvation and itself is salvation form.

19. The extract of experience is described as life saving medicine, the practice of experience is a pilgrimage, the grounds of experience are called fertile earth, experience fetches one from Narak and takes him to swarga-moksha. Its enjoyment is like KaamDhenu and Chitraveli ( Kalpa Vriksha ), its taste is like that of food having five types of tastes. It destroys karmas and joins one with the supreme state. There is no other dharma same as this.

Nature of Jiva Dravya

20. The form of Jiva dravya is described- It is conscious form, having infinite qualities, infinite paryayas (manifestations), infinite power, non-corporeal, indivisible, all pervasive ( from aspect of knowledge it is all pervasive in lok-aloka)

Characteristics of Pudgala dravya

21. Pudgala dravya is paramanu form, equivalent to one Pradesh of Akash, having cubical shape with touch, taste, smell, colour qualities.

Characteristics of dharma dravya

22: Just as water assists in movement of fish, in the same way dharma dravya assists in movements of Jiva and Pudgala.

Characteristics of adharma dravya

23: Just as pilgrims sit in the shade in the summer, in the same way  adharma dravya is nimitta for stationary state of Jiva and Pudgala.

Characteristics of Akash dravya

24. Within whose stomach all the substances are existent, which supports all the dravyas ; that is Akash dravya.

Characteristics of Kaal dravya

25. The one which is nimitta ( catalytic agent) for generation of new state of all the dravyas with evaporation of previous paryayas without destruction of the substance; such characteristics of manifestations belongs to Kaal dravya.  

Description of Jiva

26. The own qualities of Jiva are as follows: immersion in veetrag (detached) bhava, Oordhwa gaman ( upwards movement), knowing nature, enjoyment of blissful nature, tastes of happiness-unhappiness and consciousness.

Description of Ajiva

27. Body, mind, speech, insentience, joining of one with another, lightness, heaviness, movement – all these are manifestations of ajiva dravya called pudgala.

Description of Punya

28. The one which is bonded with Shubha(auspicious) bhavas, takes one to swarga etc. and provides worldly pleasures, that is punya substance.

Description of Pap

29. The one which is bonded with Ashubha (inauspicious)  bhavas, makes one fall into lower gati and provides miseries in the world, that is pap substance.

Description of Asrava

30. With fruition of karmas the manifestations of yoga along with ragas causes new karmas to be drawn; that is called Asrava substance.

Description of Samvar

31. The one which gets detached with the activities of yoga by attaining upayogas of the form of gyan-darshan and blocks asrava ; that is known as Samvar substance.

Description of Nirjara

32. The earlier accrued karmas, which have completed their duration and are now ready for shedding,  are known as Nirjara substance.

Description of Bandh

33. The new karmas which in conjunction  with the previous karmas  get bonded strongly, enhancing the tradition of karma power, that is known as Bandh substance.

Description of Moksha

34.  The karmas which have completed their duration and their bandh state has been destroyed with purification of soul qualities, that is known as Moksha substance.

Names of Substance

35. Bhava, Padartha, samaya, dhan, tattva, vitta, vasu, dravya, dravina, arth etc. are names of substance.

Names of shuddah jiva dravya

36. The names of shudddha jiva are as follows: Param Purush Parameshwara, Param Jyoti, Para Bramha, Poorna, Param, Pradhan, Anadi, Anant, Avyakta, Avinashi, Aja, Nirdwanda, Mukta, Mukunda, Amalan, Nirabadh, Nigam, Niranjan, Nirvikar, Nirakar, Sansar shiromani, Sugyan, Sarva darshi, Sarvagya, siddha, swamy, shiva, dhani, naath, Ish, Jagadish, Bhagwan .

Names of Jiva dravya in general

37. The names of Jiva dravya are : Chidanand, Chetan, Alaksh, Jiva, Samaysar, Buddha roopa, Abuddha, ashuddha, Upayogi, chidroopa, swayambhoo, chinmurty, dharmavant, pranavant, prani, jantu, bhoota, bhavabhogi, gunadhari, kalakari, bheshadhari, angdhari, sangdhari, yogdhari, yogi, Chinmaya, akhand, hansa, akshar, atmaram, karma-karta, paramviyogi.

Names of Akash

38. Kham, vihay, ambar, gagan, antariksha, jagdham, vyom, viyat, nabh, meghpath – these are names of Akash.

Names of Kaal

39. Yam, Kratanta, antak, tridash, aavarti, mrityu sthan, pranharan, Aditya tanaya- these are names of Kaal.

Names of Punya

40. Punya, sukrata, Oordhwavadan, akararog, Shubha karma, sukhdayak, samsara phala, Bhagya, bahirmukha, dharma- these are names of punya.

Names of Pap

41. Pap, Adhomukh, ain, adha, kamp, rog, dukhdham, kalil, kilvish, kalush, durita- these are names of ashubha karmas.

Names of Moksha

42. Siddha Kshetra, Tribhuvan Mukut, shivathal, avichal sthan, moksha, mukti, vaikuntha, shiva, pancham gati, nirvana- these are names of Moksha.

Names of Buddhi (intellect)

43. Pragya, dhishana, semushi, dhee, medha, mati, buddhi, surati, Manisha, Chetana, aashaya, ansh and vishuddhi- these are names of Buddhi.

Names of scholar person

44-45. The names of scholar person are as follows: Nipuna, Vichakshana, tribudh, buddha, vidyadhar, vidwan, patu, pravina, pandit, chatur, sudhi, sujan, matiman, kalavant, kovid, Kushal, suman, Daksha, dhimant, gyata, Sajjan, bramhavida, tagya, gunijan and sant.

Names of Munishwara

46. Muni, Mahant, Tapas, Tapi, bhikshuk, charitradham, yati, tapodhan, sanyami, vrati, sadhu and rishi – these are names of Muni.

Names of Darshan

47. Darshan, Vilokan, dekhna, avalokan, dragchal, lakhan, Drishti, nirikshana, jovana, chitavan, chahan, bhaal- these are names of darshan.

Names of Gyan and Charitra

48. Gyan, bodh, avagam, manan, jagat Bhanu, jagat gyan- these are names of gyan. Samyam, charitra, Acharan, charan, Vritta, thirvan- these are names of charitra.

Names of satya (truth)

49. Samyak, satya, amogha, sat, nihsandeha, niradhar, theek, yathartha, uchit, tathya- these are names of satya (truth) . Applying “a” as prefix makes them names of jhooth (lies).

Names of Jhooth (lies)

50. Ayathartha, Mithya, Mrisha, Vritha, Asatya, Aleek, mudha, mogha, nihphal, vitath, anuchit, asat, atheek- these are names of jhooth.

Twelve adhikars (chapters) of Natak samaysar

51. The names of twelve chapters of Natak Samaysar are as follows: Jiva, Ajiva, Karta-karma, punya-pap, asrava, samvar, nirjara, bandh, moksha, sarva vishuddhi, syadvad and sadhya sadhak. This great granth is dravyanuyoga form and separates soul from conjunction of other dravyas, thus directing it to Moksha Marg. This Natak (drama) of soul strengthens the supreme peaceful flavour, cause of samyak gyan and samyak charitra which has been described by Pandit Banarasi dasji in verse form.

Continued……

Niyamsar….16 ( Concluding part)

 

                                                           

Gatha 176: Subsequently that Kevali with the shedding  of Ayu attains complete destruction of remaining Prakritis (karmas); then within a moment only he reaches the tip of the lok immediately.

Commentary: This is description of the attainment of natural movement for the shuddha jiva.

Manifesting in the form of natural movement, free of movement in six directions,  the Arihant Bhagwan oriented towards Siddha Kshetra, by means of param Shukla dhyan which is free of vikalpas related to  dhyan-dhyeya- dhyata ( meditation-objective-meditator),  their fructifications and their objectives and by remaining stationary in his own nature- by its means – with the shedding of Ayukarma, the remaining karmas named Vedaniya, Naam and Gotra get destroyed completely.

The naturally glorious that Arihant Bhagwan,  in spite of remaining immersed in own nature from aspect of shuddha nishchaya naya, from aspect of Vyavahara naya, reach the tip of the Lok  within one samaya.

Completing the commentary of 176^th Gatha, the commentator Muniraj authors three shlokas-

Shloka 293. The worldly people are incorporated with movement in six directions hence their characteristics are different from that of Siddhas. The Siddhas naturally move upwards and are ever blissful.

Shloka 294. With the destruction of bandh, the one who has immeasurable glory, such siddha bhagwan are not subject of direct worship by Devas and Vidhyadharas – this is well known. That Deva amongst the Devas is stationary at the tip of the Lok from aspect of Vyavahara and from aspect of Nishchaya he remains absolutely stationary within own soul, as it is.

Shloka 295. To be free from the five kind of transmigrations of the world, I worship five types of Siddhas who are free of the five types of worlds and give five kinds of Moksha form fruition.

Gatha 177: That Karan Param Tattva is devoid of birth-old age-death, supreme, devoid of eight karmas, shuddha, gyan etc. four natured, indestructible, everlasting and impenetrable.

Commentary : This is the description of the form of Karan Param Tattva, with recourse to which one attains Siddha state. That Karan Param Tattva is devoid of birth-old age-death being naturally free of the world. Being of Param nature having  Param Paarinamik bhava, it is Param. It is free of eight karmas having unblemished nature in all three periods of time; being free of dravya karma and bhava karma it is pure; having natural gyan, natural darshan, natural charitra and natural energy, it is four natured of gyan etc.; it is everlasting being free of corporeal sense based unnatural vibhava vyanjan paryaya; being free of punya and pap karma form duel which are cause of auspicious- inauspicious births, it is indestructible; being free of corporeal nature which can be bonded, chopped or penetrated, it is impenetrable.

Shloka 296. Immobile, indivisible gyan form, which is not engaged in duel of raga-dwesha and which is like wild fire to burn the entire lot of pap- such self generated divine blissful nectar form soul tattva you venerate; you shall attain completely pure keval gyan for sure.

Gatha 178: Paramatma Tattva is unimpeded, beyond senses, incomparable, free of punya-pap, devoid of rebirth, permanent, immobile and independent.

Commentary: Here also that Paramatma tattva is described which is blemish free natured.

Invisible to the ruckus being carried out by all the devilish punya-pap form strong army of enemies, by having residence in such natural gyan form fort, the Paramatma Tattva is unimpeded. On account of conscious blissfulness  of entire soul Pradesh it is atindriya (beyond senses). Being supreme amongst the three Bahiratma Tattva, Antaratma Tattva and Paramatma Tattva, it is incomparable. Due to lack of happiness-unhappiness caused by mating with world form woman it is free of punya-pap. With lack of auspicious-inauspicious moha-raga-dwesha which are cause for transmigration in four gati forms, it is devoid of rebirths. In the absence of ayu karmas and relationship with the body which is cause for death in a particular birth it is permanent. Without being deviated from own qualities and paryayas it is immobile. In the absence of dependence upon other dravyas, the Paramatma tattva is independent.

The same has been told by Shrimad Amrit Chandra Suri in Atmakhyati –

Quote: Shri Guru is addressing the worldly bhavya jivas- “ O blind creatures! In this beginningless world in every paryaya these ragi jivas have been sleeping remaining  in an  intoxicated state which is far below their class. That state is unbecoming for them, they should understand it. Come here- come here. Your true state is here where the shuddha- shuddha conscious substance  attains stationary spirit on account of glory of own spirit i.e. it is indestructible- stationary. { The repetition of shuddha represents purity of dravya and bhava both. Being distinct from all other dravyas, the soul is pure dravya and being devoid of bhavas generated with the nimitta of other dravyas, it is pure bhava form}.

Shloka 297. There are five kind of bhavas. Out of them the fifth bhava ( Param Paarinamik Bhava) is continuously stationary, means for destruction of worldly existence and is visible to Samyak Drishtis. The wise person who takes recourse to that Param Paarinamik Bhava intensely, that person only is the Muni of the form of fire to burn the forest of pap.

Gatha 179: Where there is no sorrow, happiness, pain, hindrance, death and  birth, there only is Nirvana. ( i.e. Param Atma Tattva devoid of pain etc. only is Nirvana).

Commentary: Here it has been told that the Param Tattva devoid of conglomeration of worldly miseries is really nirvana.

That uncorrupted- jewel trio form Paramatma which is always inwards oriented and immersed in param spiritual form, does not have ashubha karmas on account of lack of ashubha manifestations and due to lack of ashubha karmas there is no misery. Due to lack of Shubha manifestations, there is no Shubha karma and due to lack of Shubha karmas there is no worldly pleasure in reality. Due to lack of miserable body there are no miseries, in the absence of Asata Vedaniya karma  there are no hindrances and in the absence of five kinds of nokarma ( of body) there is no death. In the absence of acceptance of karma pudgala pertaining to five types of nokarmas there is no birth. – Identified with such characteristics, indivisible, free of aberrations, the Param Tattva is always Nirvana form only.

Shloka 298. In this Lok, the one who does not have happiness or unhappiness pertaining to different births, there is no hindrance, birth, death, miseries, that Paramatma I daily offer salutations for attainment of salvation pleasure by manifesting contrary to desires of pleasures, I pray him and aspire for him in right spirit.

Shloka 299. Jiva devoid of worship of the soul is considered as criminal. Hence I worship temple of bliss form own soul daily.

Gatha 180 : Where there are no senses, calamities, moha, surprise, sleep, thirst, hunger, that only is Nirvana ( i.e. Param tattva devoid of senses etc. only is nirvana).

Commentary:  This is description of the form of Param Tattva suitable for param nirvana.

Param Tattva being indivisible, single, gyan natured does not have activities of touch, taste, smell, eyes and ears named senses nor does he undergo calamities caused by Deva, Manushya, Tiryanch or insentients. Having Kshayik Gyan and Yathakhyat charitra, he does not have two types of mohaniya namely darshan mohaniya and charitra mohaniya. Being devoid of external botheration he does not have surprises, being of the form of shuddha gyan which is ever revealed he does not have sleep; with destruction of asatavedaniya karma from its roots he does not have hunger or thirst. That Paramatma Tattva is always Bramha (Nirvana) form.

The same has been told by Shri Yogindra Deva in Amrita Sheeti-

Quote: Where there is no fever, birth and suffering of old age, death, transmigration, such tattva is experienced by extremely pure hearted people in spite of staying within the body with the blessings earned with the service of lotus feet of great Guru quite senior in qualities.

Gatha 181: Where Karma and Nokarma are not present, where worries do not exist, aart and roudra dhyan are not present, dharma and Shukla dhyan are absent, there only nirvana is present ( i.e. param tattva without karma etc. only is nirvana).

Commentary: Param Tattva being always pure does not have eight dravya karmas; being unblemished in all the three periods of time, it does not have five nokarma form body; in the absence of mind there are no worries; due to lack of audayik etc. form vibhava bhavas the aart and roudra dhyan do not exist; in the absence of final body suitable for dharma dhyan and Shukla dhyan, these two dhyans are not present. There only supreme bliss is present.

Shloka 301. The one who has attained Nirvana, who has destroyed the mass of darkness of pap form and which is pure, in such param Bramha, all the  karmas are not present and the four dhyans also are not existing. In such Siddha form Bhagwan who is bundle of knowledge and is Param Bramha, such salvation is present which is beyond words and mind.

Gatha 182: Siddha Bhagwan is adorned with Keval Gyan, Keval Darshan, Keval Bliss, Keval Virya, non corporeal-ness, existence and finite Pradesh.

Commentary: This is description of the natural qualities of Siddha Bhagwan.

Whose nature is completely inwards oriented, with the destruction of gyanavarana etc. eight types of karmas with the power of own soul dependent nishchaya param Shukla dhyan ; due to such reasons  bhagwan siddha Parameshthi is adorned with Keval Gyan, Keval Darshan, Keval Virya, Keval Bliss, nor corporeal-ness, existence and finite Pradesh etc. natural qualities.

Shloka 302. With the demolition of bandh, Bhagwan and always pure such Siddha Parameshthi is endowed with, Keval Gyan , direct Darshan whose subject is everything, extreme bliss and several qualities form jewels like pure virya etc.

Gatha 183: Nirvana only is Siddha and Siddha is nirvana- this is stated in scriptures. Soul free from karmas traverses to the peak of the Lok.

Commentary: This is declaration pertaining to  the unity of attainment and Siddha.

Here the term Nirvana has two meanings. How? “ Nirvana only is Siddha” – such being the statement in scriptures. Siddhas reside in Siddha Kshetra- such is Vyavahara, from aspect of Nishchaya the Bhagwant reside within own nature. For this reason “ Nirvana only is Siddha and Siddha is Nirvana” in this way the unity of Nirvana term and  Siddha  word is successful.

Further those near bhavya jivas who by means of attainment of spirit of param bhava acquired with the blessings of param guru become free from the mud of all the karma blemishes, they becoming Paramatma traverse to the peak of the Lok.

Shloka 303. In Jain philosophy we do not see any difference between the salvation and the liberated jiva either with logic or from Agam. In this Lok if some Bhavya jiva destroys all the karmas then that bhavya jiva becomes the groom of the salvation form bride.

Gatha 184: So far as  Dharmastikaya is present, till there know the traversal of Jivas and pudgalas. In the absence of Dharmastikaya, they do not traverse beyond.

Commentary: Here the movement of jiva-pudgalas has been negated beyond siddha kshetra.

The natural activity of jivas is movement in Siddha Kshetra and the non natural activity is movement in six directions while taking rebirth. The natural activity of pudgalas is the movement of paramanu and the non natural activity is movement of two or more anu form skandhs. Hence these jiva and pudgalas do not have movement beyond the peak of the three loks, since there is absence of Dharamastikaya any further which is nimitta for movement; just as in the absence of water the fishes cannot have any movement, in the same way. Therefore, so far as Dharmastikaya is present, till that kshetra the Jiva and Pudgalas undergo natural movement and vibhava movement activities.

Shloka 304. In the absence of the means for movement, Jiva and pudgala both can never  have any movement beyond the peak of the three loks.

Gatha 185: With reverence to the preachment, here the niyam (restraints) and benefits of niyam have been highlighted. If there is any contradiction between earlier and later, the knowledgeable of agam should rectify it.

Commentary: This is conclusion of the word Niyam and its benefits used in the beginning of Niyamsar shastra.

First of all the word Niyam was rendered in the form of preachment of shuddha jewel trio and its benefit was rendered in the form of Nirvana. All this has not been carried out on account of smugness of poetry; but with reverence to preachment. If there is some flaw between what is told earlier and later, then the supreme poets knowledgeable of the soul should replace the defective verse  with the best verse.

Shloka 305. Being means for salvation, this Niyamsar and its benefits are triumphant in the lotus hearts of great people. The deed of Sutrakar (author) carried out with reverence to preachment are in reality path for Nirvana for all the bhavya people.

Gatha 186: With the spirit of jealousy if someone criticises this beautiful path, then listening to their words do not show disrespect to the path of Jina.

Commentary: Here the bhavya person has been advised. -

If some dim witted people, manifesting in the form of Mithya Darshan-Gyan-Charitra under the influence of fruition of Mithyatva karma which is opposite to right belief-knowledge- conduct form shuddha jewel trio of nirvikalpa own karan paramatma tattva having characteristics of being always unobscured and  ever blissful, criticise with the spirit of jealousy this beautiful  path of omniscient veetrag which is differentiated-undifferentiated jewel trio form  whose characteristics is renunciation of pap form activities; then listening to the false reasoning- wrong examples form sophistry of such Jivas who are devoid of attainment of their own nature,  O Bhavya! Do not show disrespect, instead veneration is thy duty.

Shloka 306. Which is fearsome with the gathering of body form trees, where ferocious beasts of the form of miseries reside, where fierce time form fire keeps devouring everyone and which is extremely impassable due to different kunaya ( false aspects) form paths of jivas afflicted with darshan moha, in such dangerous place of the form of worldly forest, one Jain Darshan alone is the refuge.

Shloka 307. The Prabhu in whose knowledge form body entire lokalok is being known, that Neminath Tirthankara – who had caused the entire earth to tremble with the sound of his conch; which manushya or deva  is capable of worshipping him in three loks? Even so the only cause for his worship is the highly eager devotion towards him, this I know.

Gatha 187: Knowing properly the preachment of Jinendra Deva which is free of earlier and later faults, I have created this Niyamsar named shastra for my own self.

Commentary: With the description of naming of this shastra, it is being concluded.

Here Acharya KundaKunda Deva, with extreme gratitude upon completion of the task started, says that myself, well versed in hundreds of supreme spiritual shastras, have  created this Niyamsar named shastra for protection against ashubha bhavas with the nimitta of own spirit.

How this shastra has been done?

With blessings of simple Param Guru, knowing very well this shastra has been authored.

Knowing what?

Knowing the preachment of Jina. Knowing the supreme preachment voiced from the lotus lips of Veetrag-omniscient Bhagwan, I have written this shastra.

How is that preachment?

It is free of contradiction between  earlier and later. The Aapt (omniscient) is completely free of Moha-Raga-Dwesha which is cause for contradiction between earlier and later; and the words voiced from his lips are blemish free.

Further the objective of this shastra is as follows: This Niyamsar in reality is capable of propounding the meaning of complete Agam, which has shown the pure Moksha Marga in the right way with use of term Niyam, which has described the five Astikayas, where five types of Achar (conducts) have been described namely Gyanachar, Darshanachar, Charitrachar, Tapachar and Veeryachar, which is decorated with the description of six types of dravyas, in whom seven tattvas and nine padarthas are included, which is engaged in rendering the details of five types of bhavas, which is rich with the all the real rituals of the form of Nishchaya-Pratikraman, Nishchaya-Pratyakhyan, Nishchaya-Prayashchit, Param-Alochana, Niyam, Vyutsarga etc. and which is enriched with exposition of three upayogas i.e. Ashubha, Shubha and shuddha- such Parameshwara Shastra has in reality two types of meanings- One is meaning of Sutra and second is meaning of shastra.

The meaning of each sutra has been rendered at the end of each Gatha and the meaning of shastra is described by the commentary as follows:

This Niyamsar Shastra is holy shastra which provides the supreme bliss beyond senses which is hindrance free, continuous and supremely veetrag form generated by means of salvation damsel.  This is cause for incomparable , always pure, spirit of own karan paramatma which is decorated by the mass of all the nayas, which is means for Pancham Gati and which has been authored by Nirgrantha Munivar who have only body as possession without having any usage of the five senses. Those saints who know this holy shastra without contradiction between Nishchaya naya and Vyavahara naya, they know the heart of all the spiritual shastras and are desirous of supremely blissful veetrag pleasure, who have renounced all the internal-external twenty four possessions, immersed in the eternal blemish free form of self, without differentiation of  belief-knowledge-conduct form thoughts pertaining to own karan paramatma, meditating in such jewel trio they enjoy permanent bliss by means of shabda bramha.  

Now completing the TatparyaVritti named commentary on Niyamsar-Paramagam the commentator Muniraj shri Padmaprabhamaldharideva pens four shlokas-

Shloka 308. The Jiva who is desirous of attainment of pure soul, who adorns his heart with this superb shastra authored by sun form Acharya Kunda Kunda Deva who pleasured the  great poets form lotuses making them bloom, he becomes master of the salvation damsel.

Shloka 309. Let this garland of waves form commentary, generated within the Padmaprabh named ocean, be resident within the hearts of saints.

Shloka 310. If some verse in this shastra be converse to the rules of poetry, then kind poets may kindly replace it with proper verse.

Shloka 311. So long as the image of full moon surrounded by the stars be scintillating in the beautiful sky, till then this Tatparya Vritti named commentary, which has repelled all the despicable converse practices, be resident within the large hearts of great people.

In this way twelfth shrutaskandh named as Shuddhopayoga Adhikar, authored by shri Padmaprabhamaldharideva, who is like sun to the great poets form lotuses and who had body devoid of usage of five senses as the only possession,  in the TatparyaVritti commentary of Niyamsar is completed.

                                                            The End

Niyamsar….15

 

Gatha 163: If soul be only illuminator of others then soul would prove to be different from darshan, since darshan is not illuminator of others- such opinion of yours has been described earlier.

Commentary: Here the possibility of soul being illuminator of others alone singularly has been negated.

Just as earlier ( in gatha 162) the gyan being illuminator of others singularly alone has been refuted, in the same way if it is believed that “ soul is just illuminator of others” then this hypothesis also gets negated in the same way since spirit and its owner are the same being ( gyan is the spirit and soul is the owner). Earlier in 162^nd Gatha it was told that if gyan be just illuminator of others then gyan would prove to be different from darshan. Here in this gatha it is told that if soul be just illuminator of others (only) then darshan would prove to be different from soul itself !

If soul be not just illuminator of others but that of self also – if this is accepted then soul and darshan would prove to be indifferent in the right way. Therefore in reality soul is illuminator of self and others. Just as in 162^nd gatha the gyan was established to be illuminator of self and others in certain aspect, in the same way it has to be accepted for the soul also, since like fire and heat, the dharma and dharmi ( owner of dharma) have oneness.

Shloka 279. Equipped with gyan, darshan etc. dharmas, the soul in reality is dharmi (owner of dharmas). Samyak Drishti jivas, who are like sun for melting the snow of the form of all the senses, attaining stationary state in that gyan darshan dharma form soul, attain natural state form salvation.

Gatha 164: From aspect of Vyavahara naya, the gyan is illuminator (knower) of others; therefore from aspect of vyavahara naya, the darshan also is illuminator (viewer) of others. From aspect of Vyavahara naya, the soul is illuminator ( knower-seer) of others ; therefore from aspect of Vyavahara naya the darshan also is illuminator ( seer ) of others.

Commentary: This is a statement denoting the successful utility of Vyavahara naya.  

How does the completely pure keval Gyan, attained by means of destruction of all the Ghati Karmas, illuminator ( knower) of pudgala etc. form corporeal- non corporeal, sentient-insentient, other dravyas, their qualities and congregation of their paryayas?  In answer to such a question it is told that ‘ Vyavahara is dependent upon others’ – such being the dictum of Agam, with the power of Vyavahara naya, this holds true. The implication is that in Agam, from aspect of Vyavahara naya, the Keval gyan has been described as illuminator(knower) of others. In the same way the Keval darshan is also illuminator(seer) of others from aspect of Vyavahara naya.

Cause for turmoil in the three loks and worshipped by hundred Indras, Karya Paramatma Tirthankara Param Deva Arihant Bhagwan also is illuminator ( knower-seer) of others from aspect of Vyavahara naya like Keval Gyan. In accordance with that only, from aspect of Vyavahara naya, his Keval darshan is illuminator (seer) of others.

In the same way it has been told in ShrutaBindu-

Quote: The one who has conquered all the blemishes, in whose feet the bejewelled crowns of Indras and Chakravarthy kings bow down, in whose gyan all the substances of lokalok are distinctly known separately without merging at the same time, such Jinendra is Victorious.

Shloka 280. Mass of knowledge, such soul, upon revelation of Keval Darshan, from aspect of Vyavahara naya  sees entire Lok and by means of accompanying Keval Gyan knows all the corporeal- non corporeal substances. Such Keval Darshan Gyan equipped soul  manifests as groom for the salvation bride.

Gatha 165: From aspect of Nishchaya naya, Gyan is illuminator of self; therefore darshan is illuminator of self. From aspect of Nishchaya naya, the soul is illuminator of self; therefore darshan is illuminator of self.

Commentary: This is description of nature from aspect of Nishchaya naya.

Here from aspect of Nishchaya naya, the characteristics of shuddha gyan has been described as being illuminator of self. In the same way shuddha darshan also is illuminator of self being free from all obscuration. The soul in reality, on account of renunciation of all sensory activities, is characterised by the feature of self illumination. Darshan also, on account of renunciation of all external subjects, is primarily self illuminator only. In this manner, the soul, being known from the characteristics of self illumination,  being of the nature of indivisible natural shuddha gyan darshan, from aspect of nishchaya naya having characteristics of experiencing own consciousness, being completely inwards with such illumination, it remains continuously indivisible-adwait- miraculous consciousness form idol. At the same time it remains quite away from all the vikalpas of illuminator-illuminated etc. pertaining to subjects of all the dravya-guna-paryayas of all the sthavar and trasa forms of all the three loks and all the three periods of time.

Shloka 281. From aspect of Nishchaya naya, soul is self illuminator knowledge. The one who has destroyed external support, soul is such  self illuminator darshan form also. Singularly being flooded with the spread of own qualities, the soul being pure and eternal always resides within own nirvikalpa form grandeur.

Gatha 166: From aspect of Nishchaya naya, Kevali Bhagwan observes own soul nature and not Lokalok- if someone says so then what is wrong there? ( i.e. nothing is wrong.)

Commentary: Here from aspect of shuddha nishchaya naya, the seeing of others is refuted.

Although from aspect of Vyavahara naya, the soul is capable of knowing pudgala etc. form dravya-guna-paryayas of all the three periods of time at the same moment by means of completely pure Keval Gyan etc. different grandeurs. Even so, that Bhagwan, in spite of having third eye of the form of Keval Darshan, being totally detached and completely inward oriented, engaged in only observation of self, with such flawless natural own darshan, sees own natural consciousness form soul from aspect of Nishchaya ( but not Lokalok) – if some Param Jina Yogishwara experiencing pure internal substance says so from aspect of shuddha nishchaya naya, there is nothing wrong with it.

Shloka 282. ( From aspect of Nishchaya naya) the soul sees natural Paramatma – The Paramatma, which is one, is pure, being abode of own internal purity  has keval gyan darshan etc. form grandeur,  is extremely serene and being completely stationary  in own soul is totally immersed in self. In such soul which is great in nature, the consideration of Vyavahara is not applicable at all. ( It means that from aspect of Nischaya naya, the soul does not have Vyavahara activity of the form of seeing lokalok at all.)

Gatha 167: The knowledge, seeing and knowing corporeal- non corporeal, sentient-insentient dravyas, self and everyone else, is beyond senses and is direct.

Commentary: This is description of the form of Keval Gyan.

In six dravyas, pudgala is corporeal and remaining five are non corporeal; jiva only is sentient, remaining five are insentient. The completely pure Keval Gyan of Bhagwan Shrimad Arhat Parameshwara which is free of sequencing and obscuration, which continuously observes all the corporeal-non corporeal, sentient-insentient, own dravya and all other dravyas is totally direct.

The same has been told by Srimad Kundkundacharya in shri Pravachansar-

Quote: The knowledge of the viewing soul which knows and sees hidden subjects and subjects beyond senses within corporeal and non corporeal substances, self and all others, such knowledge is direct.

Shloka 283. The one who has famous glory on account of the third magnificent eye named as Keval Gyan, who is Guru of all the three Loks and whose power is permanent and infinite- such Tirthankara Jinendra continuously knows Lokalok i.e. self and all others sentient-insentient substances in the right way.

Gatha 168: The one who does not view the above described all the dravyas accompanied with different qualities and paryayas in the right way, he has indirect darshan only.

Commentary: Here it has been told that in the absence of Keval Darshan ( i.e. in absence of direct darshan) the omniscience does not prevail.

The one who does not observe the corporeal etc. dravyas described in 167^th Gatha along with all their qualities and paryayas; - i.e. corporeal dravya has corporeal qualities, insentient has insentient qualities, non corporeal has non corporeal qualities, sentient has sentient qualities; all the arth paryayas, which have increase decrease of six kinds, which are very fine and acceptable with the praman (evidence)  of paramagam, of all the six dravyas are existent in general, human-narak etc. form Vyanajan paryayas are experienced by jivas undergoing five kind of transmigration, pudgalas have sthool-sthool ( corase-coarse) etc. form skandh paryayas and dharma etc. four dravyas have shuddha paryayas ; the one who does not really view those congregation of dravyas accompanied with such guna and paryayas; - although he may be ignited with the pride of being omniscient, even then he is having indirect vision like worldly people.

Shloka 284. The one with the pride of having omniscience, such jiva who does not view all the three loks and all the three periods at  the same time, he does not have incomparable direct darshan at any time ; how can that corporeal soul have omniscience? (He cannot.)

Gatha 169: From aspect of Vyavahara naya, Kevali Bhagwan knows all the Lokalok, and not the soul – if someone says so, then what is  wrong? ( there is nothing wrong.)

Commentary: This is statement of revelation of Vyavahara naya.

‘The Vyavahara naya is dependent upon others’ – such being the dictum of scriptures, from aspect of Vyavahara naya, with primacy of Vyavahara ; “having the third eye of the form of absolutely pure keval gyan, such omniscient bhagwan who is groom of the non rebirth form salvation damsel, knows the three loks pervaded by six dravyas and shuddha akash form alok, and does not know uncorrupted pure soul nature at all”- if some jiva expert in the contemplation of jina deva declared form of tattva says so in some respect , then there is nothing wrong in it.

In the same way shri Samanta Bhadra swamy has told in Vrihat Swayambhoo Strotra-

Quote: O Jinendra! You are greatest amongst speakers. ‘ This mobile and immobile Lok at every moment has characteristics of Utpad-vyaya- dhrovya (generation-destruction-permanence)’ such a declaration is symbol of your omniscience.

Shloka 285. Tirthanath in reality knows the entire Lok and do not know own soul which is flawless, immersed within own bliss – if some Munivar says so in Vyavahara Marga then there is nothing wrong in it.

Gatha 170: Gyan is nature of Jiva, hence soul knows the soul; if gyan does not know the soul then it would prove to be separate from the soul.

Commentary: In this gatha “ Jiva is gyan natured” has been established by means of argument.

Firstly gyan is really nature of jiva; this being the case, the one who is immersed in indivisible adwait nature, who is accompanied with incomparable supreme spirit, who is husband of salvation damsel and who has eliminated all interest towards external objects, such own paramatma is known by some bhavya jiva – such statement is doctrine of its nature.  Argument contrary to it is in reality doctrine of non-nature, which is the intent of the first stage disciple.

How is the argument of the first stage disciple ? It is as follows: “ The earlier described gyan natured soul does not know the soul in reality, it only remains  steady within the soul. Just as- does fire know the heat nature of fire ? (Does not know) In the same way in the absence of considerations of gyan-gyeya, this soul merely remains steady within the soul ( does not know the soul.)”

(Answer to above described dispute- )” O first stage disciple! Is the soul insentient like fire ( that it does not know itself)? What more can be said? ( In brief) If the soul is not known by gyan then that gyan would be like axe (incapable of cutting) in the absence of Devadatta, and hence that would prove to be different from the soul!  But absolute separateness of gyan and soul has not been accepted by those following doctrine of nature. Hence it establishes that the gyan knows the soul.

In the same way shri GunaBhadra Swamy has told in Atmanushasan-

Quote: The soul is knowledge natured; attainment of nature is the indestructible state ; hence jiva desirous of attaining indestructible permanent state should practice spirit of knowledge.

Shloka 286. Gyan is nature of shuddha jiva ; hence in practitioner state our own soul definitely knows own soul. If that gyan does not know the soul directly by means of revealed natural state then that knowledge would definitely prove to be different from unwavering soul nature.

Similarly it has been told elsewhere-

Quote: Gyan is indifferent from jiva, hence it knows the soul; if gyan does not know the soul then it would prove to be different from jiva.

Gatha 171: Know soul to be gyan and gyan is soul- know thus; there is no doubt in it. Hence gyan and darshan are illuminator of self and others.

Commentary: This is assertion  of the indifferent nature between the qualities and its owner.

O disciple! Know your own gyan natured soul to be disinterested in all other dravyas and capable of  knowing own nature. Know that soul is knowledge. Gyan and darshan both are illuminator of self and others. Such is the tattva (nature). There is no doubt in it.

Shloka 287. Know the soul to be gyan darshan form and gyan darshan to be soul. Own and others, such tattvas i.e. all substances are illuminated by the soul clearly.

Gatha 172: In spite of seeing and knowing the Kevali does not manifest with desire. Hence he is called as Keval Gyani and bondage free.

Commentary: Here it has been declared that the omniscient Veetrag  has absence of any desire.

Bhagwan Arhat Parameshthi being non corporeal, having nature beyond senses with beginning and endless, supporting keval gyan etc. pure qualities from aspect of  shuddha sadbhoot vyavahara naya , continuously knowing and seeing the world, such param bhattarak Kevali does not manifest into desire form on account of lack of activities of mind; therefore that Bhagwan is famous in “Keval Gyani” form and for that reason that Bhagwan is bondage free.

In the same way it has been told by Shrimad kundakundacharya in shri Pravachansar-

Quote: (Kevalgyani) soul in spite of knowing the substances does not manifest into their forms, does not accept them, nor does he generate into their forms, hence he is declared as bondage free.

Shloka 288. Naturally magnificent Jinesh, Deva amongst Devas, in spite of knowing and seeing all the substances existent within the lok form palace, on account of lack of Moha, does not espouse any other substance at any time; however such Jinesh, who has destroyed the impurities form miseries by means of flame of knowledge, he is merely knower and seer of the entire lok. 

Gatha 173-174: Words spoken by Jiva with manifestation of mind are cause for bondage; Keval gyani addresses without manifestation ; hence he does not accrue bondage in reality.

Words of Jiva spoken with desire are cause for bondage. Keval Gyani addresses without desire hence he does not accrue bondage in reality.

Commentary: Here it has been told that KevalGyani is free of bondage in reality.

Samyak Gyani i.e. Keval Gyani Jiva does not speak words at any time with own intent i.e. by means of manifestation of mind. Why? Since Keval Gyani is devoid of mind- such is the declaration of shastra. From this it should be understood that the words spoken by jivas with manifestation of mind are cause for bondage, this is the implication. Keval Gyani does not address with manifestation of mind.

In the same way, the words spoken with desire  by jivas having desires are cause for bondage. The divine words emanated from the lotus lips of Kevali Bhagwan which are cause for pleasure for the hearts of people, are free of desire; hence kevalgyani does not accrue bondage.

Completing the commentary on 173-174 Gatha, the commentator Muniraj authors three shlokas-

 Shloka 289. Kevali Bhagwan does not have any words formation with desire hence he is explicitly magnificent, master of entire lok.  On account of lack of Moha, in the absence of all the webs of raga-dwesha, how can he have dravya bondage and bhava bondage ? The purport is that neither moha-raga-dwesha form bhava bandh is accrued nor gyanavarana etc. dravya karmas are bonded.

Shloka 290. The one who is Guru of three Loks, who has destroyed the four (ghati) karmas and within his knowledge entire loka and all the mass of substances existent within it are present, such Jina Bhagwan only is Deva. Such Deva does not have bandh or Moksha; neither he has lack of knowledge nor is there anything left to be known since he is supported by dravya samanya (general).

Shloka 291. Jina Bhagwan does not have botheration of dharma or karma in reality. (This is so since in practitioner state the divisions and sub divisions of purity and impurity which are manifested are not existent in Jina Bhagwan. ) On account of absence of raga, that Jinendra Bhagwan is incomparably magnificent and manifests in Veetrag form. Such Shriman Bhagwan is immersed in own bliss, master of salvation wife and by means of flame of knowledge totally spread in the lok all around.

Gatha 175: Activities of standing, sitting, roaming are not performed with desire by the Kevali, hence he does not accrue bandh. Jivas accrue bandh under influence of Mohaniya remaining engaged in  subjects of senses.

Commentary: This is revelation of the Kevali being free of mind.

Seated with the Param Lakshmi applicable to Arhant Bhagwan , param veetrag omniscient kevali bhagwan do not manifest intentionally at all. Therefore that Bhagwan do not desire anything since there is absence of activities of mind. Or, he does not undertake standing or sitting or roaming since he is devoid of the mind (bhava form) – such is the statement of scriptures. Hence that Tirthankara – Param Deva does not accrue dravya bhava form bondage of four kinds namely Prakriti, Pradesh, Sthiti and Anubhag ( nature, numbers, duration and intensity) bandh.

And that bandh is accrued (1) due to which reason and (2) who accrues it?

(1) Bandh is accrued on account of influence of Mohaniya karma.

(2) Worldly jivas who are having senses, undergo bandh under influence of mohaniya remaining engaged in subjects of the senses.

The same has been told by Shrimad KundaKundacharya in Pravachansar-

Quote: The activities of Arihant Bhagwan at that moment in the form of standing, sitting, roaming and preaching happen naturally-without effort, like the deceptive conduct of women.

Shloka 292. With the fruition of great Keval Gyan which is cause for tremors in the thrones of Devendras; the Bhagwan, who is like sun for the lotus face of the salvation Lakshmi form  wife and protective jewel form great personage for protection of right dharma, who may undergo manifestations in all forms, even then he does not have bhava mind. Therefore that great personage reality has unfathomable glory and he is like fire for burning the pap form forest.

Continued….to be concluded

Niyamsar....14

 

Gatha 152: The one who is continuously engaged in Pratikraman etc. activities and Nishchaya Charitra, therefore that Shraman is positioned in Veetrag Charitra.

Commentary: Here the form of supreme ascetic stationary in supreme veetrag charitra has been described.

The one who has renounced all the worldly activities, such great Mumukshu desirous of Moksha, who is continuously engaged in Nishchaya Pratikraman etc. form auspicious activities abandoning all the business of senses; that supreme ascetic, for that reason is stationary in supreme Veetrag charitra having characteristics of restfulness  in own nature.

Shloka 262. Whose darshan moha and charitra moha have been destroyed such soul (belonging to 12^th gunasthana) having incomparable grandeur, abandoning the karmas which are cause for worldly pleasures, is stationary in the blemish free charitra which is root for salvation; that soul is aggregate of charitra. I offer salutations to that soul which is like full moon causing tide in ocean of equanimous nectar.

Gatha 153:  Spoken Pratikraman, spoken Pratyakhyan, spoken Niyam, spoken Alochana – know all of them to be auspicious adhyavasaya form (Shubha bhava form) Swadhyaya.

Commentary: Here  all the business pertaining to speech are negated.

The entire dravya shruta spoken from the lips of Niryapak Acharya which is means for fortnightly etc. Pratikraman activities for destruction of all the pap, is not venerable being speech vargana pudgala dravya form. Pratyakhyan, Niyam and Alochana also being pudgala dravya form are not venerable. All these being pudgala speech form are auspicious adhyavasaya (swadhyaya) only. 

Shloka 263. The Bhavya Jiva, desirous of the pleasure of embracing with the firm breasts of salvation bride, abandoning all the speech formations for ever, remaining within own nature which is ever blissful and having incomparable grandeur, considers the entire lok formation insignificant like straw.

In the same way it has been told in shri Moolachar-

Quote: Repeating what has been read, reciting, asking, reflection and tales of dharma- these five constitute swadhyaya inclusive of incantation and mangal.

Gatha 154: If you are capable then carry out dhyana form Pratikraman etc.; if you do not have strength then having faith only is the duty.

Commentary: Here shuddha nishchaya dhrama dhyan form Pratikraman only is worthy of practicing – this has been told.

Crown of the peak of natural detachment form palace, disinterested in other dravya and having intense knowledge of  own dravya, possessor of only body form possession devoid of activities of the five senses, decorated with lotus lips from which paramagam form flowers are shedding, O Muni (tiger) ! If Sanhanan and strength are favourable then shuddha nishchaya activities of the form of Nishchaya Pratikraman, Nishchaya Prayashchit, Nishchaya Pratyakhyan which are like gifts for the first meeting with salvation damsel, are necessary activities. However if you are incapable in this inferior period of time, then having faith only in own Paramatma tattva only is necessary duty.

Shloka 264. In this meaningless world, having enormity of paps in  the Kaliyuga period of time, there is no salvation in the path of flawless Jinanath. Hence how can atma dhyan of the form of dharma dhyan or Shukla dhyan be practiced in this period of time? Therefore those with pure intellect practice faith in own soul  which is destructive of fear of rebirths. Own soul should only be believed, known and  established oneness with.

Gatha 155: Properly examining Pratikraman etc. as described in the Param Agam narrated by Jinendra Bhagwan, adopting vow of silence, the Yogi should daily perform own activities.

Commentary: Here Param Jina Yogi who is really inwards oriented  has been advised.

In the intelligent word formation form dravya shruta emanated  from the lotus lips of Shrimad Arhat all the substances have been covered. Knowing the shuddha nishchaya naya form Paramatma dhyan form Pratikraman etc. auspicious activities from them, the Param Jina Yogishwara dedicated to own activities only, renouncing all the auspicious- inauspicious word formations, abandoning desire for all company, being alone, adopting vow of silence, in spite of being criticised by all the ignorant people who are like animals, remaining unperturbed, the own objective- which is the pleasure of mating with Nirvana form bride – that should be practiced.  

Shloka 265. The Mumukshu Jivas who have knowledge of own soul, relinquishing all the expansive-non expansive word formations which are cause of this endless world and the worldly fear caused by animals (worldly people), abandoning moha related to gold and women etc., attain unperturbed state within themselves by themselves  for salvation.

Shloka 266. Expert in Atma Pravad named shruta, such Paramtma Gyani Muni, relinquishing the fear caused by all the animals ( worldly people), discarding all the famous worldly webs of words, attains own tattva which provides the permanent bliss.

Gatha 156: Different types of Jivas are there, different types of karmas are there, different types of Labdhis ( forms of attainment) are there; therefore wordy arguments with co-followers  and non-followers should be shunned.

Commentary: This statement is given for the purpose of renunciation of all the business related to words. ( why wordy arguments should be abandoned is explained)

Jivas are of different types: Liberated and non-liberated, bhavya and abhavya, worldly- trasa and sthavar. The trasa jivas are of five kinds in the form of two, three, four sensed and five sensed sangyi (with mind) and asangyi (without mind). Sthavar jivas are of five types namely Prithvi (earth), water, fire, air, vegetable (body forms).

Jivas capable of manifesting in the form of natural infinite foursome form gyan etc. qualities are Bhavya while opposite to them are Abhavya Jivas. Karmas are of different kinds which can be divided into dravya karma, bhava karma and no karmas or, eight primary types and one hundred forty eight secondary types, Or, with divisions of different types of fruition in the form of stronger, strong, weak, weaker etc. they are of many types. The Labdhi in the form of attainment of happiness etc. of Jivas are of five types namely Kaal, Karan, Upadesh, Upasham and Prayogya. Hence those who are knowledgeable of reality should not have argument with co-followers or non-followers. ( Since all of them cannot think the same way)

Meaning: In the world jivas, their karmas, their labdhis etc. are of different kinds; hence it is impossible for all the jivas to have same thinking. Therefore being restless to advise other jivas is not proper. There should not be any carelessness in the own soul dependent own benefit- remaining thus is the duty.

Shloka 267. Jivas have many divisions which are cause of the world, like trasa, sthavar etc. In the same way karmas which are cause for the birth are of several types. The Labdhis are also of different types in the flawless Jina marg. Hence one should not get into arguments with swa-samaya ( own faith followers) and para-samaya ( other faith followers).

Gatha 157: Just as some poor person acquiring some wealth enjoys its fruits secretly in his place , in the same way the Gyani abandoning the company of other people enjoys the wealth of gyan.

Commentary: Here with example the procedure for worship of natural tattva is described.

Just as some poor person, sometime, with some fruition of punya, acquired wealth. Then the fruits of that wealth he enjoys extremely secretly in his place. In the same way the jiva having knowledge of  natural param tattva, with the fruition of near bhavya quality resulting in wealth of the form of detachment, with the supreme bhakti of lotus feet of param guru, attaining wealth of natural gyan which is like the beauty of salvation bride, gives up the company of agyani people realising them to be hindrance towards dhyan.

Shloka 268. In this Lok some worldly person after acquiring wealth on account of punya, abandoning company, resides anonymously ; in the same way the Gyani protects his gyan (by abandoning company of others and staying incognito)

Shloka 269. Renouncing all possessions which are cause for the disease of birth and death, attaining complete detachment in the lotus heart intentionally, remaining stationary with own power in own natural state which is unperturbed by means of natural supreme bliss due to extreme weakening of Moha, we observe the Lok as straw only.

Gatha 158: All the Purana Purush ( great people) performing Avashyak in this manner, attaining Apramatta etc. states, have become Kevali.

Commentary: This is the concluding statement of the chapter on Param Avashyak.

All the Purana Purush ( great people) – of them the tirthankara param deva etc. who had attained knowledge on their own and those who attained  upon preachment, belonging to gunasthanas from Apramatta to Sayoga Kevali states realised the cause for real bliss of bodyless salvation form bride to be contrary to external Vyavahara Avashyak activities – such shuddha param avashyak form soul worship of the form of nishchaya dharma dhyan and Shukla dhyan based upon own soul – with the blessings  of which they attained Omniscient state.

Shloka 270. In the immemorable times, all the Purana Purush Yogi people, with the worship of own soul, destroying the gathering of karma form demons, became Vishnu i.e. Omniscient and victorious. The Jiva, who is desirous of salvation and is detached from the world, who daily offers obeisance to them with focused mind; that jiva is like fire to burn the pap form forest and his lotus feet are worshiped by all.

Shloka 271. Relinquishing the moha pertaining to despicable gold and women , O Heart! For attainment of pure bliss, acquiring dharma from param guru, immediately enter your own Paramatma which is adorned with perturbation free incomparable qualities, having permanent bliss and divine knowledge.  

                                                13. Shuddhpayoga Adhikar

Now means for destruction of all the karmas, shuddhopayoga adhikar is narrated.

Gatha 159: From aspect of Vyavahara naya, Kevali Bhagwan knows and sees all. From aspect of Nishchaya naya, Keval Gyani knows and sees own soul.

Commentary: Here the nature of gyani to be illuminator of self and others in certain aspect is described.

“ Vyavahara is dependent upon others” this being the dictate of the scriptures, from aspect of Vyavahara naya, Bhagwan Parameshwara Param Bhattarak knows and sees all the dravya-guna-paryayas of all mobile-immobile substances belonging to all the three periods of time,  on account of attainment of completely pure  Keval Gyan and Keval Darshan due to destruction of ghati karmas which harm the qualities of the soul. 

From aspect of shuddha Nishchaya, in the primary dhyan of  Parameshwara Maha Devadhideva omniscient Veetrag; in the absence of generation of the army of different vikalpas  of the form of attainment, observation, knowledge of other dravyas; that Bhagwan by means of eternal and unrestricted, unlimited permanent pure gyan and natural darshan knows and sees own karan paramatma in spite of being karya paramatma himself.

How ?

The dharma of gyan is to be illuminator of self and others like a lamp. Just as the knowledge of pot etc. is different from the illumination i.e. lamp in certain aspect, even then the lamp being illuminator by nature illuminates self and others. In the same way the soul being illuminator natured, from aspect of vyavahara naya, knows and sees all the other substances of the three loks and own illumination form soul.  

Similar thing has been told by Mahasen Pandit Deva who has attained great victory by conquering 69 types of hypocrites -

Quote: The true realisation of substance is Samyak Gyan. That Samyak Gyan like a lamp, is decisive about self and other substances and is somewhat different from the act of knowing.

Now “ Nishchaya is dependent upon self” such being the dictate of the scriptures, the knowledge is illuminator of self and others, from aspect of nishchaya on account of it being its own  uncorrupted pure nature only. ( That is as follows : ) The natural gyan from aspects of name, characteristics, and purpose is different from soul since it is known by a different name, different characteristics  and different purpose. However from aspect of indivisible substance they are not different. Therefore this natural gyan staying within the soul knows darshan, bliss, charitra etc. and knows own soul i.e. the nature of karan paramatma also.

( The natural gyan knows own soul from aspect of self dependent nishchaya naya surely, and in this way by knowing own soul, all its qualities are also known. Now if we observe from the aspect of differentiation then for natural gyan only knowledge is self and all others i.e. darshan, blisss etc. are others. Therefore from this aspect it establishes that from aspect of nishchaya naya also, gyan knows self and others. )

In the same way, it has been told by Shrimad Amritchandra Suri in Atma Khyati –

Quote: With destruction of karmas, experiencing incomparable, indestructible moksha, the pure soul substance got illuminated in pure gyan form and got immersed in own grandeur. How is the gyan? Whose illumination is permanent, whose natural state has completely developed, which is extremely pure without impurities of karmas , which has only one shape of knowledge alone and with the magnificence of own qualities it is extremely deep and grand – such knowledge is immersed within own immobile greatness.

Shloka 272. From aspect of Vyavahara naya, this soul - the idol of keval gyan knows the world continuously in reality and spreads the desire of mating on the face of salvation lakshmi form bride and spreads the grandeur having fortune insignia. From aspect of Nishchaya, the one who has destroyed impurities and miseries, such Devadhideva Jinesh knows own nature completely.

Gatha 160 : The Keval Gyani manifests in the form of gyan and darshan simultaneously. Just as the sun manifests in the form of light and heat together, know in the same way.

Commentary: Here the simultaneous manifestations of Keval gyan and Keval darshan have been described with an example.

Here in this example when there is no hindrance due to clouds then  the sun stationary within the  middle of the sky simultaneously manifests in the forms of light and heat. In the same way, Bhagwan Parameshwara Tirthadhinath manifests in the form of absolutely pure Keval gyan and Keval darshan simultaneously in the mobile-immobile dravya-guna-paryaya form objects of knowledge of all the three loks and all the three periods of time.  Further it should be known that for worldly people the gyan is attained only after darshan and not together.

In the same way Shrimad Kunda Kundacharya has told in shri Pravachansar-

Quote: The Gyan has reached beyond the limits of the substances and darshan has spread within all lok and alok. All the undesirables have been destroyed and what is desired has been attained.

Further shri Nemichandra Siddhant Deva has told in Vrihad Dravya Sangrah –

Quote: The Chhadmastha (1-12 gunasthana people) attain darshan first and then knowledge since both their upayoga do  not occur together. The Kevali Nath has both of them together.

Completing the commentary on 160^th gatha the commentator Muniraj authors four shlokas-

Shloka 273. The one who is leader of the Dharma Tirtha, who is incomparable and who is master of entire Lok, such Omniscient  Bhagwan always manifests in the form of gyan and darshan simultaneously. The one who has destroyed the entire congregation of darkness, in such brightness form, the Sun simultaneously manifests in the form of heat and light together which enables the worldly people to attain sight. In the same way the gyan and darshan manifest together.

Shloka 274. (O Jinanath!) Climbing in the right knowledge form boat, crossing the ocean of rebirths, you reached the permanent abode quickly. Now I proceed on the path of Jinanath towards the permanent city; since in this Lok, the good people do not have any other shelter other than that path.

Shloka 275. Adorned with Keval Gyan form illumination, one Jina Deva only is victorious. That Jina Deva causes indescribable brightness to be spread on the lotus face of salvation form sweetheart giving equanimous bodyless pleasure. (Because) Who is not the cause for continuous generation of pleasure for their loving sweetheart in the world?

Shloka 276. O Jinendra! You are engrossed in the lotus face of salvation form  damsel like a bumblebee and you have attained incomparable bliss of the soul.

Gatha 161: The gyan is illuminator of others only , darshan is illuminator of self only and soul is illuminator of self and others- if you really believe so then it causes contradiction.

Commentary: This is a statement of contradiction in the illuminating nature of soul pertaining to self and others.

Firstly, in what way the soul is illuminator of self and others ? – this is considered.

“ The soul is wealthy with special qualities of gyan darshan etc. The gyan being unable to illuminate the pure soul is therefore illuminator of others only; in the same way the  autocratic darshan illuminates only the soul internally ( hence it is illuminator of self only). In this manner the soul is illuminator of self and others.” – O hairbrained disciple! If you believe thus in the absence of purity of darshan, then there is no one more dim-witted than yourself.

Therefore the non-contradictory Syadvad knowledge form Devi  should be continuously worshipped by all the gentlemen in the right way. In the Syadvad principle, the gyan is not illuminator of others in singular manner alone; similarly darshan also does not view the pure soul alone in syadvad principle ( i.e. it does not illuminate self alone). Soul is base for darshan, gyan etc. several dharmas. There, form aspect of Vyavahara if gyan be only illuminator of others only, then on account of always remaining outside, the gyan would not have any relation with soul and therefore in the absence of knowledge of self, the omniscience also would not exist. For this reason the gyan  itself would not have existence. It would only be an impression like water of mirage.

In  the same way from aspect of  darshan also, the darshan is not means for internal illumination alone. Darshan does not view self alone; instead it views all; since eyes view all; except that it does not view the cornea within self. ( Therefore no such rule can exist which hold that darshan can view internally only and not view external substances.) This establishes that the gyan and darshan both have the quality of illuminating self and others without contradiction. Therefore the soul with characteristics of gyan and darshan has nature of illuminating self and others.

The same has been told by Srimad Amritchhandra Suri in the commentary of Pravachansar-

Quote: The one who has demolished all the karmas, such soul, knowing all the substances of the world along with their past, present and future paryayas ( modes) simultaneously at the same moment, does not manifest in the form of others in the absence of moha. Therefore such idol of gyan form soul, which has swallowed all the objects of knowledge with the highest development of knowing capability, illuminating all the knowledge of all the substances of the three loks separately and together, remains free only from the bondage of karmas.

Shloka 277. Knowing the natural Paramatma the Gyan reveals/ knows all the subjects of knowledge of all the  Lokalok. The permanent, pure, Kshayik Darshan also directly illuminates self and others since its subjects are all self and others. By means of these two ( gyan and darshan) the soul deva knows entire congregation of subjects of knowledge related to self and others. ( The soul deva illuminates all the substances of the form of self and others.)

Gatha 162: If gyan were only illuminator of others then gyan would prove to be different from darshan; since darshan has not been described as illuminator of others in the previous gatha as per your belief.

Commentary:  This is a statement pertaining to the principle described in previous gatha as per first side.

If gyan were only illuminator of others then darshan would prove to be different from this gyan illuminator of others only. Since like Vindhyachal and Sahyachal or like Ganga and ShriParvat, the other’s illuminator gyan and self illuminator darshan cannot have any relationship. The one which is stationary in soul, that is darshan only while the gyan not having the support of the soul, would be zero and this would be a fallacy. Or, otherwise where all the gyan would reach ( all the dravyas known by gyan) those dravyas would become sentient and hence in the three lok, no substance would prove to be insentient, which would be another great fallacy. To prevent such a fallacy, O disciple! If you say that gyan is not illuminator of others only ( it is that of self also) , then darshan has also been told not to be illuminator of self alone ( but that of others also ). Hence in reality, the heart of the matter is that in some respect gyan and darshan both are illuminators of self and others.

In the same way shri Mahasen Pandit Deva has told –

Quote: Soul is not (completely) different from gyan, nor is (completely) indifferent. In some respect it is different-indifferent. The gyan is same as soul, it has been told earlier.

Shloka 278. Soul is not absolutely gyan, nor is it darshan also (completely). That soul having gyan and darshan combined, sees and knows the subjects of self and others definitely. In the soul which is destroyer of congregation of punya and pap, and in gyan, darshan there is difference from aspect of name etc. In reality like fire and heat, between the two (soul and gyan darshan), they  do not have any difference ( they are indifferent).

Continued….