Samaysar Natak….02

 

Chapter I - Jiva Dwar

Prayer of Chidanand Bhagwan

1. This chidanand (conscious blissful) prabhu is adorned with own experience. Amongst all substances the essential substance is Atma Padartha (soul substance) who is knowledgeable of all substances.

Prayer of Siddha Bhagwan with description of soul

2. The one who is illuminated with the flame of atma-gyan ( knowledge of soul). Who is prime amongst all substances, whose characteristics is consciousness, who is blemish free, who enjoys within a huge ocean of happiness, who is omniscient  of all the qualities and details of  sentient-insentient substances of the world, such siddha bhagwan is Moksha form, resident of Moksha puri. The jiva desirous of Moksha offer salutations by means of vision of knowledge.

Prayer of Jina Vani

3. Though Kevali Bhagwan is Sayogi, in spite of having infinite qualities,  even then he is separate from yogas. From his heart form lake the Jinavani has emerged in the form of a river and has submerged in  the shastra form ocean. In Siddhant it has been described as truth form and having infinite nayas. It is recognised by the scholars   of jain dharma and foolish Mithya Drishti people do not understand it. Hail to the Jinavani for being ever victorious in the world.

Description of poet by himself

4. From aspect of Nishchaya naya, I am forever pure conscious entity.   In association  with manifestations of others, I have attained ignorant state. With the nimitta of Moha karma, the soul has been affectionate to the other substances due to which his state has become similar to that of the person dancing after drinking the juice of datura. Pandit Banarasidasji wishes that with the narration of Samaysar, he attains extreme purity and without any efforts the complexity of Mithytava may get resolved on its own.

Glory of shastra

5. From aspect of Nishchaya naya the substance is of singular form while from aspect of Vyavahara naya, it has several forms. The world is not realising this contradiction of nayas. This controversy can be eliminated by means of Jinagam whose Shubha symbol is Syadvad. The Jiva to whom the Darshan mohaniya is not under fruition, in his heart this authoritative Jinagam takes entry by nature on its own and immediately he attains permanent, eternal, and infinitely illuminated Moksha state.

Primacy of Nishchaya naya

6. Just as someone slips from a mountain and some benefactor holds his arm strongly, in the same way so long as the Gyanis have not attained Moksha, till then Vyavahara only is the recourse. Even though it is true , even then Nishchaya naya establishes the consciousness and demonstrates Jiva different from others while Vyavahara naya makes jiva dependent upon others.

Meaning: Although from fourth till fourteenth gunasthana, Vyavahara is the only recourse, even then compared to Vyavahara naya Nishchaya naya is venerable, since with that only the true nature of substance is revealed and Vyavahara naya being untrue is not really meaningful.

Form of Samyak Darshan

7. From aspect of shuddha Nishchaya naya, the conscious blissful self is alone only and manifests within his own qualities and  modes. From aspect of Vyavahara naya, this mass of pure knowledge is being one with five dravyas and nine tattvas. With respect to five dravyas and nine tattvas the conscious self is different, having such belief only and not entertaining other beliefs is Samyak darshan; and samyak darshan alone is nature of soul. Pandit Banarasidasji says that such Samyak darshan i.e. nature of soul be revealed within my heart.

Comparison of Jiva with fire

8. Just as grass, wood, bamboo and different kinds of fuels in the forest burn in fire, considering from aspect of their shape the fire appears to have different shapes, however if considered from aspect of burning nature then all fires have the same form. In the same way the Jiva from aspect of Vyavahara naya is adopting the different forms in nine tattvas of pure, impure, mixed etc., but if considered from aspect of shuddha naya then his consciousness power  is shapeless and indivisible.

Comparison of jiva with gold

9. Just as gold in conjunction with other metals takes different forms in the fire, even then it is still called gold. The goldsmith tests it using touchstone by drawing a line and depending upon its brightness decides its valuation. In the same way the shapeless highly illuminous jiva is appearing nine tattva form in conjunction with pudgala since eternal times, but with authentic inference in all states there is no one else other than knowledge form soul substance.

Meaning: When soul manifests in Ashubha bhavas then it is of the form of Pap Tattva, when it manifests in Shubha bhavas then it is of the form of Punya Tattva. When it manifests in peaceful, passionless, sanyam bhava then it is Samvar form. In the same way manifesting in Bhava Asrava and Bhava Bandh forms it is of the form of Asrava and Bandh etc. When it engages in oneness with body etc. corporeal substances then it is corporeal nature. However in all these states it is uncorrupted like  pure gold.

Comparison of state of experience  with sun

10. Just as with the rise of the sun, the earth gets illuminated and the darkness vanishes, in the same way so long as pure soul is experienced, till then there are no contemplations of vikalpa or nayas. There is not even an iota of consideration of nayas; pramana is also out of reach and the conglomeration of nikshepas also gets destroyed. In earlier state the things which were assisting, those only become deterrent in state of  experience  and raga-dweshas are anyway deterrents.

Meaning: Naya establishes the qualities of a thing and experience is carried out of the established thing , hence there is no role of naya in experience. Pramans of the form of Pratyakshya (direct) and Paroksha (indirect) establish an unestablished thing, but in experience the thing is already established, hence Praman also is unnecessary. Nikshepa explains the state of a thing but in experience the pure soul substance is under consideration hence Nikshepa also does not serve any purpose. Therefore these three are deterrents in the state of experience , but it is not preached to discard them in the primary stage believing them to be harmful, since without them the knowledge of a thing cannot be attained. These naya etc. are helpful and experience is the objective, just as without stick, wheel etc. tools the manufacture of pot cannot be carried out. However when the pot is made then the stick, wheel etc. become redundant only,  in the same way with attainment of experience, the contemplations of naya, nikshepa etc. are harmful.

Form of Jiva from aspect of shuddha naya

11. From the initial state of Nigod, till the last state of Siddha paryaya, Jiva is conjoined with his complete nature  and being devoid of the possibilities of other dravyas he is  always replete with only consciousness only ; this is told in the Jinavani from the aspect of shuddha naya.

Beneficial preachment

12. The shri Guru preaches to bhavya jivas to break the shackles of Moha immediately, adopt own samyaktva quality and enjoy the shuddha experience. You do not have any relationship with pudgala dravya and raga etc. form bhavas. These are clearly non-conscious while you are non-corporeal consciousness, just as water and oil are different.

Description of glory of Samyak Drishti

13. Some wise scholar should look at the body form house and then contemplate of the soul substance residing in the body form house from aspect of differentiating knowledge. There, firstly he should identify the soul engaged in karma bondage being wrapped in moha in all the three periods of time i.e. past, present and future. Subsequently he should destroy the bondage of moha, and overcoming the moha nature he should illuminate the self with soul experience; thus he should directly witness his own soul deva which is free of mud of karma blemishes, immobile, uninterrupted and permanent.

Preachment to consider qualities and its owner as inseparable

14. Subject of shuddha naya, experience of soul only is the wealth of knowledge. Soul and knowledge have only difference in name, but there is no difference between them. Soul is the possessor of qualities and knowledge is quality. Hence identifying quality and its possessor when someone contemplates of the soul, then his ashuddha state of raga etc. form gets destroyed and the shuddha state is attained.

Meaning: Soul is possessor of qualities and knowledge is his quality, there is no difference between them. Just as fire has the  quality of heat and if someone wishes to separate the fire and heat then it cannot be done. In the same way the soul and knowledge are having coexistence although there is difference in name that this is the possessor of quality  and this is its quality.

Contemplation of Gyanis

15. Jiva substance is always self supported and it manifests in its own continuous sequential qualities and modes. Externally and internally it is equally illuminated without any deterioration, it is separate from the worldly corruptions. The consciousness is densely packed within it just as a crystal of salt is packed with saltiness. May such complete nature, totally uncorrupted, dense knowledge form soul  be revealed to me with the comprehensive destruction of Moha.  

Forms of Sadhya-Sadhak and inseparable states of dravya-guna-paryayas

16. Free from family of karmas, accompanied with indestructible nature, the Siddha state is the Sadhya ( objective) and the shuddhopayoga state incorporating yogas of mind, speech and body is the Sadhak (practitioner). In this way Sadhya and Sadhak states both belong to Jiva. The difference is that of direct and indirect only. The one who accepts it in this way, that one desirous of Moksha attains still mindedness.

Meaning: Siddha state is Sadhya and Arihant, Sadhu, Shravak, Samyaktvi are Sadhak states. The difference between them is that of direct and indirect. All these states belong to Jiva only. The one who knows it is Samyak Drishti only.

Differentiation of Dravya- Guna-Paryayas

17. From aspect of Vyavahara naya, soul is darshan, gyan, charitra three qualities form. This Vyavahara naya is unreal from aspect of Nishchaya. From aspect of Nishchaya naya soul is rich with consciousness, indivisible, permanent and uncorrupted. Both Nishchaya and Vyavahara nayas are Praman ( true ) at the same time for the Samyak Drishti. Thus such manifestation of Jiva at the same moment of the form of pure impure has been declared by Jinaraj and adopted by Ganadhar Swamy.

Form of Jiva from aspect of Vyavahara naya

18. Soul substance is single form and describing it in three divisions namely darshan, gyan and charitra is Vyavahara naya – which is untrue.

Form of Jiva from aspect of Nishchaya naya

19. Although from aspect of Vyavahara naya soul has several qualities and paryayas, even then if observed from aspect of Nishchaya naya, then it is one, pure, uncorrupted only.

Form of jiva from aspect of shuddha nishchaya naya

20. Soul should be believed to be of one form and known to be of one form only and one should remain steady within the same one only. One should not contemplate of pure impure. This only is the right means and there is no other way.

Meaning: Believing the soul to be of singular form without contemplations of pure-impure is Samyak darshan, knowing it to be one is Samyak Gyan and remaining steady within that one only is Samyak Charitra. This only is means for Moksha.

In praise of pure experience

21. Soul is identified with characteristics of infinite knowledge. The pure illuminating flame of its knowledge is present. Although from aspect of Vyavahara naya it is of three forms, even then from aspect of Nishchaya naya it is single form only. My heart is excited to always contemplate upon it by any possible means. This is the means for Moksha and there is no other way for attaining the objective. It is not there! It is not there !! There is no doubt about it, this is absolutely true.

The state of the knower

22. Either they recognise their own nature by themselves of by listening to preachment of shri guru, their differentiating knowledge has been awakened i.e. the capability to differentiate between self and others has been revealed;  such Mahatmas attain Jeevan-Mukta state ( living in salvation state). Infinite bhavas are reflected withing their pure mirror form soul but they do not get corrupted. They always remain blissful.

Glory of differentiating knowledge

23.   (The author wishes that)  Let the Moha conjoined with impurities of karma for the bhavya jivas since eternal times be destroyed. With its destruction the differentiating knowledge is revealed which causes great illumination within the heart, which removes all doubts and results in firm belief. One immerses within own nature restfully and experiences bliss and there is never any  sense of oneness with body etc. pudgala substances. This activity makes them different from the world lust as fire separates gold from impurities.

Preachment of real benefit

24. Pandit Banarasidasji says – O bhavya brother! Listen to my preachment that by some means and with any effort do such a thing that for just one antarmuhurta only the Mithyatva may not be in fruition. At that moment the knowledge would be awakened and one would recognise his own soul nature. Then onwards, you would be contemplating of the same, immersed in the dhyan of the same, enjoying the supreme essence of its bliss and renouncing the transmigrations of this raga-dwesha form world, you would attain Siddha state destroying moha.

Prayer of the body of Tirthankara Bhagwan

25. With the brightness of whose body all the ten directions get purified, in front of  whose illumination all illuminators feel ashamed, seeing whose beauty all the great beautiful ones concede defeat, with the fragrance of whose body all other fragrances get obscured, listening to whose divine voice gives pleasure to the ears, in whose body several auspicious characteristics are present; such is Tirthankara Bhagwan. All these qualities are described from aspect of Vyavahara naya. If you see from aspect of Nishchaya naya then these body dependent qualities are different from the qualities of pure soul.

26.  Who does not have childhood, adulthood and old age, who has extremely beautiful body and incomparable strength for lifelong, in whose body by nature itself several qualities and miracles are present, whose body is extremely bright, whose mind and posture is stationary like the sea without having wind storms, such Tirthankara bhagwan may be victorious in the world, whose auspicious worship is also attained with fruition of great punya.

Actual form of Jinaraj

27. The above narrated description is not that of Jina, the description of Jina is absolutely different, since the Jina state is not in the body but exists in consciousness.

Comparison of different natures of pudgala with consciousness

28. The city which has several tall forts whose battlements are so glorious as if they have spread their teeth for swallowing the swarga lok. Around that city the dense gardens are so grand as if they have surrounded the Madhya Lok. The trenches around the city are so deep as if they have swallowed all the waters of nether Lok. However the king is different from that town , in the same way the soul is different from the body.

Meaning: Soul should always be considered different from the body. The description of body should not be treated as that of the soul.

Prayer of the Nishchaya form of Tirthankara

29. Who has attained such knowledge that in which all the bhavas of the Lok-Alok are reflected like that in a mirror. Who has attained Keval Darshan, whose Antaraya karma has been destroyed, who has attained state of supreme Sadhu and great Sanyasi with the destruction of great Moha Karma. Who engages in natural Yogas of mind-speech-body, even then who is detached from the yogas, in whom the 85 karma Prakritis are adorned like ashes (which do not have any strength); such Tirthankara deva  appears in grand form in the body form temple. Pandit Banarasidasji offers salutations to him.

Difference between body and Jinavar from aspects of Nishchaya and Vyavahara

30. From aspect of Vyavahara naya, the body and soul are one and the same, but from aspect of Nishchaya naya, both are different. From aspect of Vyavahara naya the worship of body is considered to be same as that of Jiva, but from aspect of Nishchaya naya, that worship is false. From aspect of Nishchaya naya, the Jinaraj is same as Jiva and the Jiva is same as Jinaraj. This naya does not treat soul and body as one, for that reason the worship of body cannot be considered to be worship of Jinaraj.

Illustration of attainment of own nature with that of hidden wealth

31. Just as someone unearths the wealth buried in the ground for long and keeps it outside then  it can be seen by the people with vision , in the same way shri Guru has explained the wealth of soul which was buried since eternal times within the ignorant bhavas, by means of logic, naya and agam. The scholars accept it by identifying the characteristics.

Note: In this verse the term drigwant is used which implies that the unearthed wealth also is not visible to all but only those with eyes, in the same way the Tatva gyan described by shri Guru is understood by the Bhavyas having inner vision , but not to those who have long to stay in the world and the abhavyas.

Illustration of attainment of differentiating knowledge by means of washerman

32. Just as some man brings other's clothes from washerman's house and starts wearing it believing it to be own. But if the owner says that these are his clothes then that person by identifying the characteristics of the clothes relinquishes those clothes without spirit of ownership. In the same way this Jiva in conjunction with  karmas with the spirit of oneness with the possessions engages in vibhava manifestations , i.e. treats body etc. to be his own, but with differentiating knowledge when he is able to differentiate between self and others then he attains own nature different from the ragas etc. form bhavas.

True nature of own soul

33. The Gyani person contemplates that I am always alone and I am filled with the extracts of gyan-darshan with own support only. The well of webs of delusion form Moha karmas is not my nature. Not my nature! My nature is pure conscious form only.

State of Jiva upon attainment of Tattva Gyan

34. With the  belief in Tattvas,  own and other's qualities were recognised due to which I could manifest within own qualities, samyak darshan, gyan and charitra. With the differentiating knowledge I attained great relief and I could locate own assistant within own nature. Pandit Banarasidas ji says that by this effort the vibhava manifestations got destroyed on their own and the pure soul was illuminated just as gold paper becomes brightened by treating with chemical.

Allegory of dancer in attainment of own nature

35. Just as dancer stands adorned with clothes and ornaments on the stage behind the curtains who cannot be seen by anyone. However when with proper illumination on both sides, the curtains are raised then all the audience can see her clearly. In the same way the ocean of knowledge, the soul was obscured behind the curtain of Mithyatva which has now been revealed which would be knower of all the three loks. Shri Guru says that O Jivas of the world! By listening to such preachment you should get rid of the webs of the world and take care of your purity.

Summary of first chapter

Soul substance is pure, intelligent, nirvikalpa, beyond body, mass of knowledge, blissful, having miraculous consciousness, supreme deva, like Siddha. The way it is beginningless, same way it is infinite also i.e. it was never born and nor it would ever be destroyed. Although it is pure by own nature, but since the time it has been in worldly state, since then i.e. since eternal times  it has been associated with body and impure with blemishes of karma. Just as gold is mixed with impurity upon mining but upon melting in furnace, the pure gold separates and the impurities get separated; in the same way with Samyak Tapa, primarily with the fire of Shukla dhayn the Jivatma gets purified and the karma blemishes get separated. Just as jewellers examine the gold mixed with impurity and upon assessment decide the value of gold, in the same way, the gyani people experience complete gyan and totally blissful Paramatma in the transitory and soiled body.

When the cloth is covered with dirt, it is called soiled and people show aversion towards it and call it useless. However if considered from aspect of rationality then the cloth is by nature clean, it just needs nimitta of soap and water. That’s all! Similar to soiled cloth, calling soul as soiled is a subject of Vyavahara naya and like the clean cloth free of dirt, considering the soul as free of karma blemishes is subject of Nishchaya naya. The implication is that in reality the jiva is never blemished with karmas and similar to dirty cloth, it has been bonded with body etc. With the soap of the form of differentiating knowledge and water of equanimity , it can be cleansed. In other words, Nishchaya naya knows the jiva to be different from the body and is pure knowledge form, while Vyavahara naya treats the soul to be one with the body, impure with raga-dwesha-moha, thereby subjugated by karmas. Therefore in the beginning stage, with the knowledge of nayas, realising the pure and impure manifestations of jiva, one should get immersed within own pure nature, this only is called Experience. After attainment of experience, later there is no consideration of nayas, hence it can be said that the nayas are useful in the beginning stage and after realising the nature of soul, there is no role for nayas.

The conjunction of qualities is called as Dravya. The qualities of jiva  are consciousness, gyan, darshan etc. The mode of dravya is called paryaya. The paryayas of jiva are human, narak, deva, animal etc. Dravya does not exist without qualities and paryayas and qualities-paryayas do not exist without dravya. Hence dravya and qualities-paryayas are interdependent. When paryayas are ignored and with the primacy of dravya, a statement is made, then it is termed as Dravyarthika naya. When dravya is ignored and with the primacy of paryaya a statement is made, then it is termed as Paryayarthika naya. Dravya is common while paryaya is specific. Hence between the subjects of Dravyarthika and Paryayarthika nayas, there is difference of common-specifics. The nature of jiva from aspect of Nishchaya naya is such, from aspect of Vyavahara naya is such, from aspect of Dravyarthika naya is such, from aspect of Paryayarthika naya is such, in other words, in terms of divisions of nayas, the shuddha nishchaya naya, ashuddha nishchaya naya, sadbhoot Vyavahara naya, asadbhoot vyavahara naya, upacharita vyavahara naya etc. form vikalpas keep generating different waves in the mind. Due to this the mind does not get rest. Hence it needs to be said that the  frolics of nayas are hindrance to the experience, even though they are definitely assistant in knowing the real nature of substance and examining the own nature and other’s nature.  Therefore by means of naya, nikshepa, praman or whichever way possible, realising the nature of soul, one should remain engaged in its contemplation and meditation.

Continued…..