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