Samaysar Natak….06

 

Chapter V – Asrava Adhikar

Declaration

1. I described the  sameness of punya-pap in the meaningful and incomparable previous  chapter, now I shall describe the Asrava chapter in spiritual way.

Salutations to Samyak Gyan

2. The one who has made all the trasa-sthavar jivas of the world as helpless and made them subordinates, such a great proud warrior of the form of asrava, twisting his moustaches stood up unfurling the flag of war.  Suddenly a Gyan named great warrior with higher strength came over there and he conquered asrava and uprooted his flag of war. Witnessing such gyan form warrior, Pandit Banarasi Dasji offers salutations with folded hands.

Characteristics of Dravya Asrava, Bhava Asrava and Samyak Gyan

3. The influx of pudgala upon the Pradesh of soul is dravya asrava. The manifestations of jiva in raga-dwesha-moha form is bhava asrava. The absence of dravya asrava and bhava asrava is the right nature of the soul. Where gyan appears there internally and externally, other than gyan nothing is observed, it means he manifests only in gyan form.

The knower is without asrava

4. The one who does not manifest in dravya asrava form, there bhava asrava also do not exist. The one whose state is of the nature of knowledge, that gyani is called free of asrava.

Samyak Gyani is free of Asrava

5. The Gyani does not engage in impure manifestations which can be detected by mind and he remains cautious in avoiding impure bhavas undetectable by the mind. In this manner destroying manifestation pertaining to the others, making efforts in Moksha Marg , the one who crosses the worldly ocean, he is called Samyak Gyani without asrava. The scholars always praise them.

Meaning: He does not engage in impure bhavas of present with spirit of oneness. He does not treat the raga etc. form manifestations of past as his own and believes the vibhava bhava likely to occur in future as not his own, with such belief the gyani jiva always remain free of asrava.

Question of disciple

6. The disciple enquires from Guru that O Swami! The way the Mithya Drishti jiva manifests in the world independently, in the same way the Samyak Drishti Jiva also manifests – both have fickleness of mind, unrestrained words, attachment to body, availability of enjoyments, accumulation of possessions and growth of moha in the same manner. Then why is Samyak Drishti jiva free of asrava?

Answer to the doubt of disciple

7. In the ignorant state of the past, whatever karmas were bonded, they now come into fruition and give result. Of them several are Shubha  which are pleasant and several are Ashubha which are unpleasant. The Samyak Drishti Jiva does not feel happiness or remorse in both kinds of karma fruition and keeps equanimity. They indulge in activities in accordance with their state without having desire for fruition. In spite of being worldly they are called as free since they are unattached to body etc. like Siddhas. They are devoid of Mithyatva and with experience of soul. Therefore Gyanis are not called as one with Asrava.

Characteristics of Raga-Dwesha-Moha and Gyan

8. The bhava of affection is Raga, bhava of aversion is dwesha and bhava of oneness with others is Moha. Without these three the corruption free bhava is Samyak Gyan.

Raga-Dwesha-Moha only are asrava

9. Raga-dwesha-moha, these three are corrupted forms of soul, are cause for asrava and resulting in karma bondage they cause the nature of soul to be forgotten.

Samyak Gyani jiva is without asrava

10. Where raga-dwesha-moha do not exist that is Samyaktva bhava. With it only Samyak Drishti has been called as free of asrava.

Pleasure of jivas free of asrava

11. Those worldly jivas who are nikat bhavya ( who shall attain Moksha soon), who accept Samyaktva abandoning Mithytva , who have conquered raga-dwesha-moha all the three by means of pure belief, who have discarded Pramad (carelessness) and purifying the mind, preventing Yogas have immersed within shuddhopayoga, they only destroying  tradition of bondage, being detached from other things, immersing in their own nature, they attain own form i.e. attain Siddhahood.

Transitory nature of Upasham and Kshayopasham Bhavas

12. Just as tongs of an ironsmith is sometimes heated in fire and sometimes cooled in water, in the same way, the states of Kshayopashamik and Aupashamik Samyak Drishti jivas manifest i.e. sometimes Mithyatva Bhava is present and sometimes the flame of knowledge brightens. So long as knowledge is present till then the strength and speed of Charitra Mohaniya is weakened like a nailed snake, and when Mithytva starts fructifying then like the strength and speed of  an unnailed snake, the bondage of infinite karmas is enhanced.

Note: The minimum and maximum period of Upasham Samyaktva is Antar Muhurta while maximum period  of Kshayopasham Samyaktva is 66 sagar with minimum period of Antar muhurta. Both the Samykatva get destroyed as a rule, hence so long as the Samyaktva bhava is present, till then the soul experiences an extraordinary bliss and peace. With the destruction of Samyaktva bhava the fruition of Mithytva takes place and the soul deviating from own nature enhances the karma tradition.

From aspect of Ashuddha naya bandh accrues and from aspect of shuddha naya salvation can be attained

13. The essence of this shastra is this only and that only is nutrient of supreme tatva that by abandoning the path of shuddha naya one attains bondage while by following the path of shuddha naya one attains Moksha.

The internal and external states of Jiva

14. The worldly jiva wandering in the clutches of karmas continues to be Mithyatvi and the impurity has surrounded him. When internally the knowledge was generated and pure greatness was attained then affection towards body etc. was discontinued, raga-dwesha-moha were abandoned, equanimity was tasted, support of shuddha naya was acquired, experience was practiced, oneness with paryaya was destroyed, then taking recourse to the eternal, infinite, nirvikalpa, permanent state of soul he experiences own soul nature.

Pure soul alone is Samyak Darshan

15. In whose illumination raga-dwesha-moha do not remain, the asrava is eliminated, the misery of bondage is destroyed, in which the infinite qualities and paryayas of all the three periods of time of all the substances are reflected, which by itself has infinitely infinite qualities and paryayas of its own; such incomparable, indivisible, unshakable, permanent, abundance of knowledge with consciousness and bliss is Samyak Darshan. If considered from aspect of Bhava shruta gyan praman then it can be known by experience and if considered from aspect of dravya-shruta i.e. shastras, then it cannot be described in words.

Summary of Chapter V

Raga-Dwesha-Moha are bhava-asrava and the attraction of karmana vargana form pudgala Pradesh towards impure soul is dravya-asrava. Samyak Gyan is free of both dravya-asrava and bhava-asrava. With the fruition of Samyak Darshan the existing knowledge of jiva itself is called Samyak Gyan. In this Samyak Gyan state the asrava does not accrue. Even if Samyak Gyani be without vows, even then he does not accrue asrava, its reason is that with the fruition of Samyak Darshan internally, they do not have oneness with body etc., nor do they get engaged in sensory subjects. Although from external view point of people, the activities of Mithya Drishti jivas and Samyak Drishti jivas in respect of sensory enjoyments and accumulation of possessions appear to be similar, even then there is considerable difference in their manifestations. The Shubha-ashubha activities of Agyani incorporate the desires of results while those of Gyani Jivas are without desires of results. Hence the activities of Agyanis result in asrava while those of Gyanis result in Nirjara. Such is the glory of knowledge and detachment. Just as a patient partakes medicine without having taste of it, while several people taste sharbat and marmalade etc. for enjoyment; in the same way the enjoyments of Gyanis under influence of fruition of karmas and the enjoyments of agyanis with lust for them has huge difference.

The accompaniment of asrava continues till thirteenth gunasthana due to presence of yogas and even in fourth gunasthana bondage of seventy types of karmas has been described. On the other hand Samyak Drishti jiva has been declared to be free of asrava in vowless state itself; it is so due to the fact that the root cause for eternal world is Mithyatva and the fruition of Anantanubandhi four karmas bonded along with the same do not occur in Samyaktva state, hence there is Samvar of Mithyatva and Anantanubandhi  generated forty one types of karmas. The remaining karma bandh  have very less intensity and duration. The Guna shreni Nirjara also starts then hence compared to seventy koda kodi sagar duration and very strong intensity  bondage of agyanis , the bondage of gyanis is of no consequence; therefore the gyanis are declared to be asrava free. In reality Mithyatva only is Asrava which does not exist with the fruition of samyaktva. Asrava is manifestation of vibhava form, it is pudgala form and pudgala generated. It is not own nature of soul. Knowing thus the Gyani people take rest within their own natures and purify their incomparable, indivisible, unshakable, indestructible, consciousness form samyak darshan.

Chapter VI - Samvar Dwar

Declaration

1. The chapter on Asrava was described as it is, now the form of Samvar is being narrated, so o Bhavyas! Listen with care.

Salutations to Gyan form Samvar

2. The one which is deadly to the soul and is devoid of soul experience, such asrava form great darkness has surrounded all the jivas of the world like an unbreakable egg. For destroying it, the sun which illuminates all the three worlds and in which all the substances are reflected and also it takes form of those substances, even then it remains untouched by them like Pradesh of the Akash, such gyan form sun is in the disguise of Samvar. We salute its illumination.

Importance of Differentiating knowledge

3. Pure, independent, one form, unlimited, differentiating knowledge form sharp chisel separates the swabhava-vibhava and insentient-conscious by entering within self. In whose heart such differentiating knowledge has been generated, they do not like dependence upon body or other substances, they feel happy in experiencing own soul and they recognise the form of Paramatma.

Meaning: The knowledge is devoid of bhavas pertaining to others hence is pure, it describes the natures of self and others hence is independent, there is no conjunction with other substance within it hence is one only, there is no conflict pertaining to naya-praman with it hence is unobstructed. When the sharp chisel of such differentiating knowledge enters inside then it separates the swabhava-vibhava and describes the difference of insentient- sentient. Therefore the interest of those with differentiating knowledge gets diverted from the other substances. Even though they may have possessions of wealth etc., even then examining the supreme tatva with affection, they enjoy the bliss of the soul.

Attainment of Samyak Gyan and nature of self by means of Samyaktva

4. Sometime when this Jiva substance upon getting opportunity destroys Mithyatva and flowing in the stream of Samyaktva he moves upwards in the illumination of gyan quality, then internally he is unaffected by the pains of dravya karma and bhava karmas. Engaging in the path of soul purification by means of experience, he attains the completely fulfilled state. The same is described as Paramatma.

Meaning: Wandering in this infinite world, sometime this Jiva upon attaining the Kaal Labdhi ( opportune moment), with non fruition of darshan mohaniya and benefit of preachment of Guru etc., he engages in belief of the Tatva. At that moment the power of dravya karmas and bhava karmas weakens. Continuing the practice of experience he attains salvation from karma bondage and travels upwards i.e. attains Siddha Gati.

Glory of Samyak Drishti

5.  Those who have destroyed Mithyatva and by tasting the nectar of Samyaktva have revealed the flame of knowledge, who have realised their own qualities of darshan, gyan and charitra, who have abandoned the oneness with other dravya and engaging in Desh Vrita, Maha Vrita etc. higher practices, who have enhanced the flame of knowledge multifold, such scholars are like gold; they are unaffected by Shubha ashubha karma impurities.

Differentiating knowledge is means for Samvar, Nirjara and Moksha

6. In the Lok the differentiating knowledge is flawless, is means of Samvar; samvar is cause of Nirjara and Nirjara is cause for Moksha. In the chain of growth the tradition of differentiating knowledge only is means for Moksha. Although even this is discardable, even so it is venerable.

Meaning: Differentiating knowledge is not own nature of soul hence is the cause for Moksha traditionally only and not the real reason. However without it the real reasons of Moksha i.e. Samyaktva, Samvar, Nirjara are not attained, hence in the initial phase it is venerable. However after attainment of objective, the activities are burdensome hence it is discardable upon attainment of pure soul nature.

With the attainment of nature of self the Differentiating knowledge is renounceable

7. The differentiating knowledge is praiseworthy so long as Moksha i.e. the pure nature is not attained. Where the bright illumination of knowledge is present, there is no vikalpa also ( hence differentiating knowledge would also not remain).

Differentiating knowledge is cause for Moksha traditionally

8. Those jivas who have attained differentiating knowledge form Samvar, they are called Moksha form. In whose hearts the differentiating knowledge is not present, those foolish jivas get bonded with body etc.

Soul gets purified with the differentiating knowledge

9. The washerman of the form of Samyak Drishti, using the soap of differentiating knowledge and pure water of equanimity, cleanses the clothes of the form of soul qualities.

Metaphors of activities of differentiating knowledge

10. The person who washes the dust at goldsmiths place, acquires gold and silver by washing the dust. The fire melts the gold ore and separates the gold. In muddy water the alum separates the mud from the water. The one churning curd separates butter from the curd. The swan separates the milk and drinks it leaving water behind. In the same way the gyani people acquire wealth of soul by means of differentiating knowledge and discard the raga-dwesha and pudgala etc. form other substances.

Root cause for Moksha is differentiating knowledge

11. The differentiating knowledge clearly knows the qualities of soul and other substances. Abandoning the oneness with other substances it engages in pure experience and with that practice it causes Samvar. Preventing the Asrava entry it destroys the great darkness caused by karmas. Relinquishing the raga-dwesha form vibhavas accepting  equanimity it attains the vikalpa free own state; therefore attains pure, infinite, immobile, and supreme bliss beyond senses.

Summary of chapter VI

It has already been told in previous chapter that Mithyatva only is Asrava, hence the prevention of Asrava is by means of Samyaktva form Samvar. This Samvar is means for Nirjara and subsequently that of Moksha. When soul with his own intelligence or by means of preachment of shri guru etc. recognises the difference between self and non-self or own nature and non nature, then samyaktva quality is revealed. Knowing self as self and others as others only is differentiating knowledge and the same is called as sense of self and others. Such differentiating knowledge is cause for samyak darshan. Just as soap is handy in cleansing of the cloth , in the same way in revelation of samyak darshan differentiating knowledge assists. When the clothes are cleaned then there is no role for soap and it becomes a burden only; in the same way after attainment of samyak darshan, there is no role of vikalpas of self and others and the differentiating knowledge is renounceable only. The summary is that the differentiating knowledge is venerable in the first stage and after revelation of samyak darshan it does not have any more role and hence is renounceable. Although differentiating knowledge is despicable, even then being cause for attainment of samyak darshan it is venerable. Hence after examining the qualities of self and others, one should be detached from the manifestations of others and by practicing pure experience accept equanimity.

Continued….

Samaysar Natak….05

 

Chapter IV  Punya Pap Ekatva Dwar

Declaration

1. The mystery of karta, karma and kriya was revealed. Now the chapter on  same-ness of pap-punya is narrated.

Invocation

2. With the presence of which the great darkness of moha form in the heart is destroyed. The Shubha karma is good and Ashubha karma is bad, such distinction gets eliminated and both start appearing the same. Under whose complete illumination, all the Lok and Alok both get reflected; to such Keval Gyan form moon, Pandit Banarasidasji offers salutations bowing his forehead.

Similarity of punya-pap

3. A Chandal (low caste) woman  gave birth to two sons. Of them, one son was given to Brahman and one she kept with her. The one given to Brahman was called Brahman and he remained abstainer of liquor and flesh while the one kept at home was called as Chandal and consumer of liquor and flesh. In the same way one Vedaniya karma has two sons by names of pap and punya. Both cause worldly transmigration and both extend the tradition of bondage. Hence Gyani people do not desire either of them.

Meaning: Just as Pap karma is bondage and causes transmigration in the world, in the same way punya is also bondage which results in traversing in the world only. Hence both are similar. Punya is like shackles of gold while pap is like shackles of iron, but both are bondage.

Doubt of disciple in context of similarity of punya-pap

4. Some disciples tells shri Guru that Pap and Punya both are not the same, since their causes, tastes, natures, results are all different. The cause, taste, nature and results of one are unpleasant while those of second are pleasant.

5. With passionate bhavas pap is bonded while with pure bhavas punya is bonded hence the causes for bondage are different in them. The fruition of pap results in Asata which tastes bitter while fruition of punya is Sata, which tastes sweet. In this way both have different tastes. The nature of Pap is strongly passionate while the nature of punya is week passions, in this way their natures are different. Pap results in Kugati while Punya results in Sugati. In this way the difference of results are directly seen between the two.

Answer to the doubt of disciple

6. Pap bondage and Punya bondage both are deterrent to path of salvation, hence both are the same. Their bitter and sweet tastes belong to pudgala, hence both tastes are also same. The passionate and pure bhavas are also both vibhavas hence their bhavas are also same. The Kugati and Sugati both are worldly hence the results of both are also same. The causes, tastes, natures, results of these two appear different to you due to ignorance but from aspect of knowledge, there is no difference between the two. Both cause nature of soul to be obscured hence are like great deep well. Both are karma bondage forms hence in Moksha Marg both are advised to be relinquished.

In Moksha Marg Shuddhopayoga alone is venerable

7. Celibacy, Tapa, sanyam (restraints), vrita (vows), charity, pooja etc. or Asanyam (non restraints), passions, sensual pleasures etc. – of these some are Shubha and some are Ashubha. Hence if considered from aspect of nature of soul then both are diseases of the form of karma. Bhagwan Veetrag deva has declared them to be belonging to tradition of bondage. Both should be discarded for attainment of nature of soul. Only one Shuddhopayoga takes one across the worldly ocean which destroys raga-dwesha and grants the supreme state.

Question Answer of disciple-guru

8. The disciple asks- O Swami ! You have disapproved Shubha- Ashubha kriyas which has raised some doubt in my mind. The Gyanis who traverse on the path to Moksha, who are AnuVrati, Shravak or Maha Vrati Muni are not without support i.e. they indulge in Shubha activities of the form of charity, samiti, sanyam etc. Shri Guru answers that the Karma Nirjara occurs with the practice of soul experience, hence they engage in experience of own soul in their knowledge. The contemplation of own soul in nirvikalpa state, devoid of raga-dwesha, is Moksha form; without it all wanderings (of mind) are pudgala generated.

Meaning: The Shubha Kriya, Samiti, Vrita etc. are Asrava form hence they do not cause nirjara of karmas for Sadhu or Shravak. Nirjara occurs only by experience of own soul.

In the states of Muni and Shravak both bandh and moksha are present

9. Soul is always pure i.e. bandage-free and the kriya (deeds) have been described as bondage form. Hence so long as the Jiva engages in the own nature or kriya , till then he tastes its results. In other words, so long as he is engaged in soul experience, till then he remains bondage free, however when he deviates from experience to engage in kriya then he accrues bondage.

Moksha is attained with internal vision

10. Internal concentration upon knowledge and stationary state in own nature, these are the attributes of Paramatma and these are means for Moksha.

Meaning: Gyan along with Samyaktva and Charitra are nature of Parameshwara and these only are the means for becoming Parameshwara.

External vision is not Moksha

11. Shubha and Ashubha both are impurities of karma, they are masses of pudgala, vibhava of soul. These do not lead to Moksha , nor do they provide Keval Gyan.

Question Answer of disciple-guru upon this subject

12. Some disciple enquires that O Swami! Why did you not describe the Ashubha Kriya as Ashuddha and Shubha Kriya as Shuddha ? Upon this Shri Guru says that so long as manifestations are of the nature of Shubha and Ashubha , till then Upayoga of Gyan-darshan and Yoga of mind-speech-body are fickle and till they are not stationary, one does not attain pure experience. Hence both the kriyas are deterrent in Moksha Marg, both are cause for bondage and none of them is beneficial. Considering these I have negated the Kriyas.

Only knowledge is Moksha Marg

13. For the soul engaged in path of salvation, all karmas are hindrances. Soul is obscured by the karmas since eternal times. In spite of this, one who believes pap to be bad and punya as good, he is foolish and deviated from Moksha marg. When Jiva attains Gyan along with Samyak darshan then he progresses definitely. Pandit Banarasi Dasji says that the knowledge becoming cause form itself, being like a bright mirror, manifests in deed form i.e. attains Siddha state.

Meaning: Gyan progressing on path of purity cannot be stopped by anyone and keeps progressing. Hence in the earlier state the knowledge which was generated, that only becomes the cause and that only manifests as deed to result in Siddha state.

Description  of gyan and Shubha ashubha karmas

14. So long as all the eight karmas do not get destroyed completely, till then Gyan dhara (stream of knowledge) and Shubha Ashubha karma dhara (stream of good-bad karmas) continues within the Samyak Drishti. The natures of both streams are different and existence is also different. The specific difference is that karma dhara is bondage form which makes the capability of soul to be dependent and enhances the bondage in several ways; on the other hand  gyan dhara is moksha form, gives Moksha , removes blemishes and is like a boat to cross the worldly ocean.

With appropriate karma and gyan,  moksha is attained

15. Those who do not understand Gyan and believe moksha to be by means of karmas, such followers of kriya (practices) remain restless with waves of Mithyatva. The Samkhyavadi (followers of Samkhya faith) who call soul to be always bondage free, taking a singular view of knowledge  manifest arbitrarily, they too get trapped in worldly mire. However those who are residents of Syadvad temple, they engage in karmas in accordance with their state and always remain cautious in serving gyan dhyan , they only cross the worldly ocean.

Description of foolish kriya and sensible kriya

16. Just as a mad person says something else and does something else, in the same way the Mithya Drishti jiva remains in contrary bhavas. He believes Ashubha karmas as cause for bondage and engages in Shubha karmas for salvation. However upon getting the right belief, with destruction of ignorance, the illumination of Gyan removes the darkness of Mithyatva, and becoming detached from kriyas, realising the nature of soul, experiencing it he enjoys bliss.

Summary of  chapter IV

The bondage of punya takes place with Vishuddha (genuinely pure) bhavas and the bondage of pap takes place with Sanklishta ( cruel ) bhavas. Auspicious raga, compassionate bhavas without strong passions, worship of Arihant etc. five Parameshthis, vrita(vows), sanyam (restraint), sheel (morality), daan ( donation), weak passions, etc. form Vishuddha bhavas are cause for punya bondage. Sata, Shubha ayu (age), high gotra (family), deva gati etc. are punya karmas. Activities with carelessness, passionate mind, lust for sensory subjects, hurting others, harming others, food, possessions, fear, sex, all four sangyas (instincts), three types of kugyan (wrong knowledge), aart raudra dhyan ( painful and cruel concentrations), Mithyatva, inauspicious raga, dwesha, being vowless, asanyam (without restraints), high amount of desires, sorrow, misery, anger, wailing, twisted mind, self praise, ignorance, strong passions etc. are Sanklishta (cruel) bhavas which are cause for pap bondage. Gyanavaraniya, darshanavaraniya, asata, mohaniya, narak ayu, animal gati, ashubha naam, lowly gotra, antaraya (hindrance) etc. are Pap karmas.

Ashubha or Shubha manifestations, both are vibhava of soul. Both are asrava, bandh form and not cause of samvar nirjara. Hence both being hindrances  to Moksha Marg pap and punya both are same. Although both have different cause, effect, nature, fruits and punya is liked while pap is disliked, even then both are means for transmigration of jiva in the world like the golden shackles and iron shackles. One is Shubhopayoga while other is Ashubhopayoga. None of them is shuddhopayoga hence in moksha marg both are undesirable. Both should be discarded since both are vibhava bhavas of the soul and not of the nature of soul. Both are pudgala generated, not soul generated. They cannot lead to salvation and nor can they produce Keval Gyan.

Both types of manifestations occur in the soul i.e. swabhava (natural ) and vibhava( non natural ). Swabhava manifestations are Veetrag bhavas while Vibhava manifestations are of the form of raga-dwesha. Out of raga-dwesha, the dwesha is totally pap form, while raga can be of the kinds of auspicious and  inauspicious. Therefore auspicious raga is punya while inauspicious raga is pap. Prior to generation of Samyak Darshan, the Swabhava Bhava is not present hence in Mithyatva state the Jiva manifests in Shubha or ashubha forms only. Subsequent to generation of Samyak Darshan, till the karmas are not destroyed, both Swabhava and Vibhava manifestations are present. Thus Swabhava manifestations produces samvar-nirjara and Moksha while Vibhava manifestations only result in bondage. As per  the dictum that so long as Shuddhopayoga is not present, till then one should be engaged in punya, the samyak Drishti shravak and Muni take recourse to shubhopayoga avoiding pap manifestations. The Shubha manifestations result in asrava only. The Guna shreni Nirjara carried out by them occurs under the powers of Shuddhopayoga only, while shubhopayoga results in asrava only. The essence is that the raga fraction results in bandh only while the fraction pertaining to gyan and Nishchaya charitra is free of bandh. Hence punya should also be treated as discardable like pap and one should take recourse to shuddhopayoga only.

Continued…..

Samaysar Natak…..04

 

Chapter III- Karta Karma Kriya Dwar

Declaration

1. The mystery of Ajiva Adhikar was clearly narrated, now listen to the Karta, Kriya, Karma of Jiva-Ajiva .

In differentiating knowledge, Jiva is not karta of karma, he is karta of own nature

2. Earlier in ignorant state the Jiva used to say that he himself alone is the Karta (doer) of Karma (deed) and none else. However now internally the realisation has come and the difference between self and others is realised and Samyak Gyan has been attained, thus the great mistake has been corrected. All six dravyas are being known along with their gunas (qualities) and paryayas (modes). All miseries are destroyed and the form of complete Paramatma is being revealed. The pudgala mass is being accepted as doer of karmas while self has become doer of own nature.

Meaning: Upon attainment of Samyak Gyan, the Jiva starts knowing self to be the karta of own nature and non karta of karma.

3. When Jiva abandons the corruption of oneness with the body ,then destroying the sense of Mithyatva he tastes own nature. With continuous  practice of experiencing own extremely powerful knowledge form indivisible soul when he illuminates his own soul, then the erroneous notion of being karta of karmas also vanishes like the destruction of darkness with the rise of the sun. In such state he becomes practitioner of own soul nature. Then how can he be karta of pudgala form karmas? Surely not.

Soul is not karta of karmas, he is merely knower seer only

4. This Jiva ignorant since eternal times in the world says that the karma is mine and I am its karta and this is my deed. However when the samyak Gyan was attained internally then he got detached from the yogas of mind and speech, oneness with the other substances was eliminated, the sense of ego with paryayas was withdrawn, the doubt free own nature was experienced. With the immersion in the meditation of self, in spite of practicing Vyavahara, the conviction  is upon Nishchaya, the bondage of Mithytva is unshackled. Becoming practitioner of dharma of soul, became  desirous of salvation and remained mere knower-seer of karmas without being  karta.

The Jiva with differentiating knowledge appears to be karta of karma to people but in reality he is non karta

5. According to the nature of dravya, the guna and paryayas exist and they belong to that dravya only and do not belong to any other dravya. The conscious Jiva and insentient karma have different natures so they cannot join just as hips cannot join with ears. In whose heart such Samyak Gyan gets awakened, his Mithyatva vanishes like darkness vanishes with the rising of the sun. He may appear to be karta of karmas to the people but being pure without raga-dwesha he is called as non-karta in Agam.

Different natures of jiva and pudgala

6. The Jiva has quality of Gyan and he is knower of own and other dravya’s qualities. Pudgala does not have such nature, nor does it have capability to know the qualities of own and other dravyas. Jiva is conscious and pudgala is non-conscious, Jiva is without shape while pudgala has shape, in this way both have lot of difference. So long as the differentiating knowledge is not attained, till then the sense of Mithyatva prevails and the Jiva believes self to be karta of karmas. However with the illumination of right knowledge this delusion vanishes.

Forms of karta, karma and kriya

7. Dravya is the karta (doer) changing its states, its state is the karma (deed) and the process of changing states is kriya (act); in this way the thing has three names.

Meaning: Here the statement is from aspect of non-differentiation. The dravya is doer of its own manifestations hence it is karta of them. Those manifestations are inseparable from dravya hence dravya only is karma. The dravya only changes one state to another and it remains inseparable from all those states hence dravya only is kriya (act). The meaning is that dravya only is karta, dravya only is karma and dravya only is kriya. Thing is one only though there are three names.

Oneness of karta, karma and kriya

8. Karta is the doer of karma and kriya, karma also is kriya and karta form, hence one thing only has several forms by differences of names.

Oneness of karta, karma and Kriya

9. For one karma, there is only one kriya and there is only one karta and not two. When jiva and pudgala have different existences then how can their natures be the same?

Meaning: The karta and kriya of non-conscious karma should be non-conscious only. The conscious soul cannot be karta of insentient karma.

Contemplation upon karta, karma and kriya

10. Two dravyas cannot be karta of one manifestation, one dravya does not have two manifestations, one kriya is never carried out by two dravyas and one dravya does not carry out two kriyas either. Although Jiva and pudgala are coexistent in same space, even then they do not relinquish their own natures. Pudgala is insentient hence is karta of non-conscious manifestations while conscious blissful soul is karta of conscious manifestations.

Forms of Mithyatva and Samyaktva

11. Which is extremely harsh, messenger of miseries, generated by other dravyas, which is like a dark hole (which does not have a way out), which cannot be eliminated by anyone, such Mithyatva Bhava is afflicting Jiva since eternal times. For this reason the Jiva develops oneness with other dravyas and attains different states. If some jiva at some time destroys the darkness of Mithyatva and manifests in pure bhava form discarding the oneness form bhavas of other dravyas then attaining differentiating knowledge eliminating causes of bondage, he conquers the world by the power of his soul i.e. he attains salvation.

Karta is according to karma

12. Jiva only is the karta of both pure and impure conscious bhavas and none else. Pudgala is the karta of both the manifestations of dravya karma and qualities of colour, taste, smell, touch.  Therefore body having colour, taste etc. qualities and Gyanavarana etc. karma-skandh (aggregates) should be known to be different forms of pudgala paryayas. The pure and impure manifestations of soul belong to non-corporeal soul. This has been so declared by Parameshwara.

The reality of differentiating knowledge is unknown to Mithya Drishti- an allegory

13. Just as an elephant eats grains along with grass without differentiating between the two; or an intoxicated person tells the taste of shrikhand to be the same as that of milk , in the same way even though the Mithya Drishti Jiva is always an embodiment of knowledge, even then being engaged in punya-pap his heart always remains devoid of the knowledge of the soul; he believes the mixed mass of sentient-insentient to be one only and does not contemplate about it.

Meaning: The Mithya Drishti jiva believes Jiva in conjunction with pudgala to be the karta of karmas due to lack of differentiating knowledge  between self and others.

Believing Jiva to be karta of karma is Mithyatva – an allegory

14. Just as a deer runs after a mirage for drinking water due to strong thirst in the hot sun. Or,  just as a person runs away in fear believing a rope to be snake in the dark, or just as an ocean though is stationary by nature, even then it develops waves with the strong wind; in the same way Jiva is different from insentient substances by nature, but the JIva with Mithyatva believes self to be karta of karma by own mistake.

The jiva with differentiating knowledge is not karta of karma, merely observer

15. Just as with the touch of the beak of swan the milk and water get separated, in the same way, to the samyak Drishti jiva the jiva, karma and body appear differently by nature in his right vision. When the practice of experiencing pure consciousness  is carried out then own immobile soul substance is experienced without any conjunction with others. Yes, the karmas bonded earlier do come into fruition but in the absence of spirit of oneness with them he does not believe self to be their karta and remains mere observer.

Distinctive tests of conjoined  jiva and pudgala

16. Just as with sensing of touch the warmth of hot water caused by fire in the cold natured water is recognised, or just as with the tongue sense the taste of salt is tasted separately in a curry having different tastes, in the same way with differentiating knowledge the jivas identify the knowledge personified jiva differently from the ignorance form blemishes in the embodied soul. Believing soul to be karta of karmas is Mithyatva and from aspect of dravya Drishti  ‘ soul is karta of karmas’ such bhava should not exist.

Substance is karta of its own nature

17. Gyani is karta of gyan bhava while agyani is karta of agyan and karta of dravya karmas is pudgala, know this from aspect of nishchaya naya.

Jiva is karta of gyan and no one else

18. Gyan form soul only is karta of gyan and none else. Jiva is karta of dravya-karma, such is statement of vyavahara.

Doubt of the disciple in this matter

19. I do not understand that how you tell that jiva does not do pudgala karma. Who is the karta of karma and what is his kriya? How do the insentient karmas get bonded and separated from jiva on their own? I have this doubt. To dispel the doubts of disciple the shri guru resolves it by telling the reality.

Solution to the above question

20. Pudgala dravya has nature of manifestation and it keeps manifesting always. Therefore pudgala only is karta of pudgala karma.

21. Jiva and consciousness are together which are comprehensive at all times. Hence the karta of conscious bhavas is jiva only and none else.

Further question of disciple

22. Some disciple enquires that O Guruji! The enjoyments of Gyani are for the sake of Nirjara and the enjoyments of Agyani  are cause for bondage, this surprising subject I am not able to understand ? Shri Guru explains.

Solution to the above question

23. Charity, donation, pooja etc. form punya and sensual pleasures- passions etc. pap both are karma bondages and the source of their generation is the  same only. In this way engaged in both the karmas the Samyak Gyani and Mithya Gyani appear to be the same, however due to their difference of bhavas, their fruitions are also different. The kriya of gyani is with detachment and without sense of oneness with it, hence is means for nirjara. The same activity of Mithya Drishti jiva is with engrossment without realisation, having a sense of oneness with it, therefore he accrues bondage and its fruition subsequently.

Allegory of potter to describe the karta nature of Mithya drishti

24. Just as mud has capability to take form as pot at all times while stick, wheel, string, potter are external nimitta, in the same way in the Lok masses of pudgala paramanus (atoms) in the form of karma varaganas wander in the form of states of gyanavaraniya etc. For them the Mithya Drishti jiva is external nimitta. For those jivas who are ignorant due to doubts etc. about nature of soul and have spirit of oneness with body, these karma varganas manifest into pudgala karma form to bond with them.

Importance of soul meditation accepting jiva to be non karta

25.  Those who are free of arguments related to nayas, keep their mind away from untruth, sorrow, worries, perturbations etc. and always remain peaceful, who do not engage in differentiation of qualities and their possessors, engaging in contemplation of soul in the world they taste the complete nectar of knowledge.

Jiva is non karta from aspect of Nishchaya naya and karta from aspect of Vyavahara naya

26. Looking from the aspect of Vyavahara naya, the soul appears to be bonded. Looking from aspect of Nishchaya naya, it is not bonded with anything. With respect to one naya, it is under bondage and with respect to another naya, it is always free- unbonded. In this way these two aspects are present since eternal times. One naya calls it conjoined with karmas and other naya calls it devoid of karmas. Thus it is according to the aspects of nayas. The one who accepts both the aspects of being bonded or free and understands their implications, that Samyak Gyani understands the nature of Jiva.

Appreciation of those remaining in equanimity knowing the nature of substance by means of knowledge of naya,

27. One is Nishchaya naya and other is Vyavahara naya. If both are elaborated in accordance with the guna-paryayas of dravya, then it has infinite divisions. As the divisions of naya keeps expanding, accordingly the waves in the mind having fickle nature keep generating which are of the order of the number of Pradesh of Lok and Alok. The Gyani Jivas who, discarding the sides of either nayas, adopting equanimity, do not abandon the oneness of own soul nature; they destroying the great Moha, revealing  own soul power by practicing  soul experience, get immersed in pure bliss.

Nature of soul is recognised by means of Samyak Gyan

28. Just as some conjuror beats drums at the road crossing and by  wearing several disguises deludes people with his art of thuggery, in the same way I have been deluded since eternal times under influence of gusts of Mithyatva and adopted several bodies. Now the flame of Gyan has been lit due to which the Mithya Drishti has been eliminated and the own and other substances have been identified. With the revelation of Gyan such a state has now been attained that we have recognised our real soul flame.

Contemplation of Gyani while experiencing the soul

29. Just as the brightness of a quality jewel flashes or the waves arise in the water and subsides  in the same, in the same way the pure soul is generated and destroyed from aspect of paryaya while from aspect of dravya it remains stationary within own nature . One should immediately adopt such nirvikalpa (thought free), permanent, blissful, eternal, infinite, pure soul. Experiencing the same, one should taste its nectar and leave the exposition of karma bondage upon pudgala.

Laudation of soul experience

30. Dravyarthika and Paryayarthika, both these nayas are divisions of shruta Gyan and shruta Gyan is Paroksha (indirect) Praman (knowledge), while experience of pure Paramatma is Pratyaksha (direct) Praman. Therefore experience is known as shobhaniya ( presentable), flawless, praman, bhagwan, purush, purana, gyan, vigyanghan, nutrient of supreme bliss, supreme purity and other infinite names. Moksha exists in experience and no where else.

In the absence of experience the world exists and in its presence Moksha exists- an allegory

31. Just as water has only one colour but in conjunction with Geru, ashes, colour etc.  impurities it takes different forms which cannot be recognised. Later with removal of impurities it starts flowing in natural state. In the same way, this conscious substance in vibhava state wanders in the world in the forms of gati, yoni, kula etc. and later upon encountering the right opportunity, attaining own nature, following the path of experiencing, destroys karma bondage and attains salvation.

Mithya Drishti Jiva is karta of karma

32. Mithya Drishti Jiva always engages in Mithya Bhavas and hence he is karta of bhava karmas.

Meaning: The Mithaya Drishti Jiva believes other dravyas to be his own on account of own mistake, due to which he engages in different types of raga bhavas such as ‘I did this’, ‘I took this’, ‘I gave this’ ; therefore he is karta of bhava karmas.

Mithya Drishti jiva is karta of karma and agyani is non karta

33. The one who engages in karma, he is karta and the one who knows, he is knower; the one who is karta does not become knower and the one who is knower cannot be karta.

Meaning: Agyani and Gyani both appear to engage in similar activities, however there is lot of difference between their bhavas. The Agyani Jiva attains bondage in the presence of bhavas of oneness while Gyani jiva remains bondage free in absence of bhavas of oneness.

The one who is gyani is not karta

34. The Gyan bhava and Mithyatva bhava are not same, nor does gyan have raga etc. form bhavas. Karma is different from Gyan , the one who is knower, he is not karta.

Jiva is not karta of karma

35. Gyanavarana etc. dravya karmas and raga-dwesha form bhava karmas, both have different natures. Both cannot join and become one, nor are they of the nature of jiva. Dravya karmas are pudgala form and bhava karmas are vibhava bhavas of jiva. The soul is one and pudgala karmas are infinite. How can both have same nature? In the world all dravyas manifest in accordance with their own natures, hence whose people who call jiva as karta of karma, it is only on account of delusion due to moha.

Glory of shuddha experience

36. Jiva does not do Mithyatva bhava nor is he owner of ragas etc. form bhava impurity. Karmas are pudgala and gyan remains immersed within gyan only. Its illumination brightens in the form of pure flame within the innumerable Pradesh of jiva in stationary, deep, patient form, hence so long as gyan is illuminated in the heart, the Mithytava remains absent. Just as with the presence of Dharmaraj in the town, every where lawfulness is seen and not even an iota of lawlessness is present.

Summary of Chapter III

Doing is Kriya, the deed carried out is karma and the one who performs is Karta. The implication is that the one who engages in the kriya i.e. carried out the work is called karta and the resultant deed is called karma and the deed carried out is called Kriya. For example the potter is karta, pot is karma and the process of making pot is kriya. Or, Ram plucks the mangoes, in this sentence Ram is karta, mangoes are karma and plucking is kriya.

It should be kept in mind that  the two examples quoted above are from the aspect of differentiation , since karta potter is different substance, karma pot is different and the process of making pot kriya is different. In the same way in the second example the karta Ram is different, mangoes are different and the process of plucking kriya is different. The way karta-karma-kriya are different in the Vyavahara from aspect of differentiation, the same is not applicable from aspect of non-differentiation – all the three karta-karma-kriya are present in the same substance. For example conscious soul is karta, consciousness bhava is karma and the process of consciousness (knowing) is kriya. Or, mud is karta, pot is karma and the manifestation of mud into pot paryaya form is kriya. In this chapter the karta-karma-kriya words have been used from both aspects of differentiation as well as without differentiation, hence it should be clearly kept in mind.

In the state of ignorance Jiva believes Shubha ashubha karma and Shubha ashubha activities to be his own and designates himself as karta. However it should be kept in mind that in this Lok there are infinite pudgala karmana varganas which are packed. In these karmana varganas such capability exists that under the influence of nimitta of raga-dwesha of soul they manifest into karma form. Hence it is clear that Gyanavarana etc. karmas are pudgala form, non conscious  and pudgala only is their karta not soul. Yes, raga-dwesha-moha are corruption of soul. Whether they are caused by soul or by pudgala is well clarified in Vrihad Dravya Sangrah. It says that just as the child cannot be said to be born to the mother alone or to the father alone, but due to their conjunction only child is born. In the same way the raga-dwesha-moha is neither generated by soul alone nor by pudgala alone. In conjunction of soul and pudgala together the raga-dwesha-moha form bhava karma gets produced . If raga-dwesha-moha were generated by pudgala alone then pen, paper, brick, stone also would have raga-dwesha-moha ; if they were generated by soul alone then Siddhas also would have raga-dwesha-moha. What is the point in writing more? Raga-dwesha-moha are generated in union of pudgala and soul together. Jiva and pudgala are nimitta-naimittik for each other. However this Granth belongs to Nishchaya naya, hence raga-dwesha-moha have been declared as pudgala generated, these are not the own nature of soul. In the same way Shubha-ashubha kriya manifests in jiva under fruition of pudgala karmas hence kriya also is pudgala generated. To summarise, believing the Shubha ashubha karma and Shubha ashubha kriya to belong to soul and thinking jiva to be their karta is agyan. Soul is just karta of his consciousness kriya and consciousness bhava form karma, while pudgala is karta of pudgala karmas. Under fruition of Mithyatva JIva indulges in sense of oneness in sata asata karmas  that compassion, donation, worship, sensory subjects, passions etc. Shubha ashubha kriyas are his karmas carried out by him. These are Mithya bhavas, cause for bandh which enhances bandh tradition. Not having sense of oneness in Shubha ashubha kriya i.e. not believing them to be own and not being one with them is samyak bhava- cause for nirjara.

Continued…..

Samaysar Natak ….03

 

Chapter II - Ajiva Dwar

Declaration of intent to describe Ajiva adhikar

1. This first chapter pertaining to Jiva Tattva was explained, now chapter pertaining to Ajiva Tattva is being narrated. O scholars! Listen attentively.

Invocation – obeisance to the complete knowledge attained by means of differentiating knowledge

2. By generating firm conviction like that of Ganadhar Swamy, the eternal internal Mithyatva was destroyed and by establishing the power of knowledge by means of differentiating knowledge the Jiva- Ajiva were differentiated, subsequently with practice of experience the karmas were destroyed. The own greatness was revealed with the happiness in the heart    due to which the Antaraya karmas were destroyed and the illumination of pure soul i.e. bliss of total knowledge was revealed. My salutations to the same.

The summum bonum preachment of shri guru

3. O worldly Jiva form brother! Being detached from the world, for six months you listen to my advice and sitting in isolated place discarding the waves of raga-dwesha, concentrating in your mind, you be the lotus flower in your heart form lake and you only be the bumble-bee to enjoy the fragrance of own nature. If you think that it would not lead to anything , then be assured that  you would attain own nature; this  is the means of Atma Siddhi.

Note: This is the Pindastha dhyan form. In this within the heart form lake a thousand leaf lotus flower is imagined and Pranayam is carried out which produces stable dhyan and the gyan quality is revealed.

The characteristics of Jiva and pudgala

4. Jiva dravya is conscious form and rich with infinite qualities while the manifestations of pudgala is different from the same altogether.

Meaning: Consciousness, knowledge, darshan, bliss, strength etc. are infinite qualities of soul. The qualities of touch, taste, smell, colour, sound, illumination, sunlight, moonlight, shade, darkness, body, mind, speech, breathing and desire, anger, greed, deceit etc. which are detectable by senses and mind as other than soul qualities, all these are pudgala form.

Manifestations of knowledge of soul

5. When the soul takes care of own strength and examines his true nature by means of eyes of knowledge, then he recognises the true nature of blissful soul, pure, permanent  and being the crown of the lok. With the experience of pure consciousness and immersing in own nature, he removes entire karma impurities. With this effort the Moksha Marg is established and perturbation free bliss comes closer.

The distinctiveness of corporeal and conscious

6. Body related colour, taste, smell, touch etc. and raga-dwesha form vibhava bhavas are all non conscious, these are not my nature. In the experience of soul nothing is felt other than Bramha alone.

Allegory of distinctiveness of body and jiva

7. Iron Sword kept in the sheath of gold is called as sword of gold; however when that iron sword is drawn out from the golden sheath then it is called as that of iron only.

Meaning: The soul and body occupy the same space. Due to lack of differentiating knowledge the worldly jivas consider body itself to be the soul. However when they are identified by means of differentiating knowledge then miraculous conscious soul is experienced as different and the spirit of oneness of soul with body gets eliminated.

Distinctiveness of jiva and pudgala

8. Colour, taste etc. are qualities of pudgala, due to their nimitta jiva attains several forms. However if considered from aspect of nature of things then it is consciousness form  quite different from the karmas.

Meaning: Transmigrating in infinite world this jiva attains human, naraki etc. form several paryayas; these are all pudgala forms only and are karma generated. If considered from the aspect of nature of thing then they do not belong to jiva. Jiva is pure, knowledge form, uncorrupted, bodyless and conscious form only.

Another allegory of distinctiveness of body and jiva

9. Just as in conjunction with ghee the mud pot is called as pot of ghee, but the pot does not become ghee form. In the same way in conjunction with body, the Jiva is called as small, big, black, fair etc. names but he does not become non conscious like body.

Meaning: The body is non conscious and the Jiva has relation with it since infinite times, even then the Jiva does not become non conscious in conjunction with body, and remains always conscious.

Real nature of soul

10. Jiva substance is unobstructed, conscious, form less, natural, knower, immobile, eternal, infinite and permanent which is directly known in the world.

Meaning: Jiva is devoid of obstructions of sata-asata hence is unobstructed, it always senses hence is conscious, it cannot be known by senses hence it is form less, knows own nature of himself hence is natural, knower since knowledge knows self and not others, immobile since it remains stationary within the knowing nature, eternal since it is without beginning, infinite since it is without end, permanent since it would never be destroyed. I am such permanent indestructible substance which is seen in all the jivas of the world.

Procedure for soul experience

11. Pudgala dravya is corporeal having qualities of colour, taste etc.. Other dharma, adharma etc. four Ajiva dravyas are non corporeal. In this way the Ajiva dravya has two divisions of corporeal and non corporeal. Jiva is also non corporeal but it cannot be identified by that alone. Soul is self established, stationary, conscious natured, having knowledge nectar form. In this world those who desire to experience the real nectar taste, they experience such soul only.

Meaning: In the Lok there are six dravyas. Out of them one is jiva and five are Ajiva. The Ajiva dravyas are two kinds namely corporeal and non corporeal. Pudgala is corporeal and dharma, adharma, akash and kaal these four are non corporeal. JIva is also non corporeal. Since other than Jiva others are also non corporeal hence by contemplating of non corporeal one cannot contemplate of jiva. Hence meditation of non corporeal alone is ignorance. Those who desire to experience the taste of own soul, they should not contemplate of non corporeal alone but  contemplate of pure conscious, permanent, stationary and knowledge natured soul.

Description of ignorance

12. Jiva is conscious, Ajiva is insentient; thus by different characteristics both substances are different. The scholars observe them differently in the light of samyak darshan and identify. However in the world the people who are deluded by the intoxication of strong wine of Moha since eternal times, they call Jiva and insentient as one only. This ignorance cannot be removed in any way.

Meaning: Some call one Bramha only as Bramha. Some call Jiva to be of the size of thumb, some of the size of tandul, some call it corporeal. Hence in this verse their ignorance is described.

Glory of knower

13. In this heart there is  a vast stage of Mithytva form great ignorance in which no body is seen in pure form and only pudgala is making a great play there by changing different forms and disguises. However different from Moha and insentience, Samyak drishti soul is mere observer of that drama.

Manifestation of differentiating knowledge

14. Just as the saw splits the wood into two, or just as swan separates the water and milk, in the same way the differentiating knowledge separates the Jiva and pudgala by its differentiating power. Subsequently this differentiating knowledge progressively attains the states of Avadhi Gyan, Manah Paryaya Gyan and Param Avadhi Gyans. In this manner with enhancement the entire nature gets illuminated i.e. it attains Keval Gyan form in which all the  substances of Lok-Alok get reflected.

Summary of Second Chapter

The prime objective in Moksha Marg is to explain the form of soul enriched with keval gyan etc. qualities. However just as for realising the form of gold, one has to understand the form of brass etc. which are different from gold ; or for understanding the form of diamond one has to understand the form of glass etc. which are different from diamond; in the same way for explaining  the nature of jiva substance shri Guru has described the nature of ajiva substance. The Ajiva tattva is quite different from jiva tattva. The characteristics of jiva is consciousness while that of ajiva is non consciousness. The non conscious substance is of five kinds namely pudgala, akash, dharma, adharma, kaal. Out of these the last four are non corporeal while pudgala is corporeal i.e. detectable by senses. Pudgala dravya is of the form of touch, taste, smell, colour. This is quite opposite to characteristics of jiva dravya . Jiva is conscious while pudgala is non conscous. Jiva is without shape while pudgala has shape. Jiva is indivisible while pudgala is divisible. Primarily for transmigrating the jiva in the world, this pudgala only is the nimitta cause. Jiva is conjoined with this pudgala form body only and all his soul Pradesh are constricted by pudgala karmas. On account of nimitta of these pudgala only his infinite capabilities are getting obscured. With the nimitta of pudgala only vibhava are generated in jiva and with the fruition of ignorance he indulges in raga-dwesha with these pudgala only, thereby imagining favourable-unfavourable forms of pudgalas. If pudgala were not existent then soul would not have had relationship with other substance and nor would he have indulged in corruption, raga-dwesha , nor would he have transmigrated in the world. All the drama in the world is generated due to pudgala.

If you pinch anywhere on the body, then you will realise that you have been pinched- the pain is felt. Yes ! This capability of knowing belongs to jiva and that you are. You are conscious, permanent soul. Other than soul the substance that you have pinched is somewhat soft, darkish, salty, smelly thing is called body. This body is corporeal, non conscious, destructible, other substance, different from nature of soul. Having the feeling of oneness with this body, i.e. believing body and its wealth, wife, son etc. to be own is Mithya gyan. By differentiating characteristics knowing the own soul to be own and other than soul all conscious-non conscious substances to be others only is differentiating knowledge; this alone is called intelligence. Just as swan separates the milk and water, in the same with rationality one should separate the jiva and pudgala. Eliminating oneness and raga-dwesha with pudgala, one should be immersed in own nature. In your heart form lake, you alone are the lotus flower and you only are the bumble-bee to smell it and enjoy it. This preachment should always be remembered.

Continued….

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…..