Samaysar Natak…10

                                                                                    Question of disciple

33. The disciple, bowing his forehead asks that O Guruji! You have described all the manifestations of Moha karma as cause for bondage, which is always different from the pure consciousness form bhavas. Now tell us what is the main reason for bondage? Whether Bandh is natural dharma of Jiva or whether Pudgala dravya is nimitta for the same? Shri Guru says, O Bhavya! Listen.

Solution to the doubt of disciple

34. If behind a pure and transparent sapphire stone different kinds of coloured things are kept then it starts appearing different coloured accordingly. If the actual nature of substance is contemplated upon then it is known to be transparent only. In the same way, with the nimitta of oneness towards pudgala in Jiva dravya, the delusion of Moha form wine is generated. However if nature is considered from aspect of differentiating knowledge then it appears to be abode of pure consciousness of the form of peace and bliss.

Further

35. Just as on earth, although the flow of river has single form, even then there are several states of the water. Where water strikes rock, the flow turns accordingly. Where mounds of sand are encountered, there frothing occurs. Where drafts of wind are experienced, there waves are generated. Where the grounds are slanted there whirlpool is created. In the same way in the same soul with the conjunction of different kinds of pudgalas, different kinds of vibhava (non natural) manifestations occur.

Distinctiveness of corporeal and consciousness

36. The characteristics of soul is consciousness and the characteristics of body etc. are corporeal hence abandoning oneness with body etc. it is proper to embrace pure consciousness.

Pure manifestation of the soul

37. The one who engages in all the worldly activities, who is seer-knower of the world, which is equivalent to the size of the body but is separate from the body, is the soul. Since body is insentient and this  is conscious, that soul in spite of being within body is different from the body. It remains covered and cannot be seen by all. Gyani people recognise it by means of characteristics, it cannot be known by the senses.

State of the body

38. The body is corporeal. It is like a mortuary only. Constituted of seed and sperm, it is field of urine and excreta, bundle of diseases obscuring the nature of soul, convention of miseries which is different from  contemplation of soul. O Jiva! This body damages the happiness, even then it appears pleasant to you. Ultimately it would leave you, therefore why don’t you give up its attachment first?

Further

39. Shri Guru preaches that O Jiva! The body is like a mine of mud which is full of blemishes and miseries, hindering the bliss of Moksha.

Further

40. This body is like a fort of sand or a temple in cremation ground which is dark like a cave within a mountain. Externally it appears bright by means of clothes and ornaments, but is poisonous like flower of Oleander  which is full of harmful qualities, extremely bad, useless like a blind eye, is a  conglomeration of deception and idol of filth. With its company and affection our wisdom has been become like a plodder due to which one has to keep wandering in the world.

Further

41. In this body at several places wells of blood and clusters of hair are there. It is comprised of bones like residence of witches. With least of jolt it tears like a paper bag or a sheet of old cloth. It indicates its unstable nature but foolish people shower affection upon it. It is destructive of happiness and mine of miseries. Under its affection and company our wisdom has become like a plodder who keeps wandering in the world.

The state of worldly jivas is like that of a plodder

42. The condition of worldly jivas is like that of plodder, which is as follows: The eyes are covered to obscure vision, due to lack of space he is in constricted space, due to fear of beating with hunter he does not worry about the misery of the body, running only is his vocation, on the shoulders he is carrying plough, every moment he is getting beating with stick hence the mind is fearful, with hunger-thirst and from cruel people he suffers miseries, he does not find solace even for a moment and being dependent he continues to keep wandering.

State of worldly jivas

43. The worldly jivas adopting the bodies of human etc. are wandering which is momentary like lamp in cremation ground and mound of sand. With clothes, ornaments they appear nice but within moments they appear soiled like evening sky. They are burning with fire of moha even then they are immersed in affection towards delusion and like a drop of dew on grass they disappear within moments. They do not have realisation of own nature and are deluded. Like the rats afflicted with plague they keep dancing and dying soon.

Preachment for eliminating moha from wealth and money

44. O worldly jivas! The one which you call as your wealth, that is discarded by Sadhus like filth from nose which  is thrown and not accepted again. The wealth which you tell that you have earned with great punya, is only glory for one and a half day and later would drop you in hells i.e. it is pap form. You notice the pleasures pleasing to the eyes due to which you are surrounded by relatives like flies over sweets. It is a wonder that worldly jivas do not get detached from the world in spite of it . If you ask the truth then world is full of asata only and even for a moment there is no sata.

Preachment for eliminating Moha from worldly people

45. O Bhavya! You do not have any relation with these worldly jivas and this world. In your pure gyan the entire world is reflected and that is your kingdom.

In the body all the effects of the three worlds are implicit

46. All the three loks are present in this human body. All the three types of manifestations are existent within this body. In this only the misery form fire generated by the fruition of karmas is there and in this only rain shower of pleasure of the form of soul meditation is there. Soul is the karta of karma and this only is his kriya. Here only is wealth of knowledge, in this only the conjunction or separation of karmas is there. Here only the rise and fall of  good and  bad qualities is there and in this body only all enjoyments are there present in concealed form. However in whose heart the Samyak Gyan is present, he only is aware of all these enjoyments i.e. Samyak Drishti only can experience the real bliss.

Preachment of knowing the glory of soul

47. Shri Guru calls and tell that O Bhavya! You do not recognise your own nature. Search for characteristics of consciousness within your own heart which is inside your own self. It is never concealed from the self. You are pure independent and extremely corruption free. The illusion does not have entry within your own soul’s domain. Your own nature is free of webs of delusion and doubts which you do not recognise.

Recognition of nature of soul is through gyan only

48. Some have become Babaji in the search of soul i.e. the god, some keep going for pilgrimages, some worship idols, some mount the sedan chair for climbing mountains, some say that the god is in the sky and some others say that he is in the patal (nether land). But our prabhu is not in far lands- he is within ourselves which can be experienced by ourselves very well.

Further

49. Shri Guru says that those Samyak Drishti who being totally detached, concentrating upon the mind, experience the soul , they only attain the nature of soul.

Fickleness of mind

50. This mind becomes Pandit within moments and in moments it gets corrupted with delusion. In moments it becomes pathetic for sensual subjects, within moments it  becomes like Indra with pride. In moments it runs hither-thither and in moments it adopts different disguises. Just as by churning curd  the sound of butter milk getting generated is heard, in the same way the racket is created. Like the platter of dancer, the chain of Noria, whirlpool of stream of river and like wheel of potter it keeps rotating. How can the mind of person wandering in this manner   be stationary which is fickle by nature and twisted eternally.

Effect of Gyan upon the fickleness of mind

51. This mind has always been wandering for attainment of happiness but nowhere it found the real happiness. In contravention of bliss of own experience it has been sinking in the well of miseries. Being detrimental to dharma, in the company of adharma, highly rebellious, it has been careless like a delirious patient. Wealth etc. it accepts with   great urgency and is affectionate towards body. Under delusion it is forgetful like the rabbit walking in hunter’s trap. This mind is fickle like the cloth of a flag. With the acquisition of knowledge it enters the path of Moksha Marga.

Efforts for stabilizing the mind

52. The mind which remains engaged in sensory subjects and passions, it continues to be fickle. The mind which is engaged in contemplation of nature of soul, it becomes stationary.

Further

53. Therefore diverting the tendency of mind away from sensory subjects and passions, direct it towards pure soul experience and make it stationary.

Preachment for experiencing the soul

54. The soul is beyond senses, non-corporeal, shapeless, permanent, beyond birth-death, self supported, gyani, corruption free and indivisible. It occupies different bodies but it does not become part of any of the bodies. It is a mass of consciousness only, occupying the Pradesh of consciousness only. When this soul engages in moha towards body etc. it turns   Mohi (deluded) and when it   engages in raga towards other substances then it becomes of their form. In reality it is neither of the form of body, nor that of other substances. It is purely detached and free of karma bondage. O mind! Such consciousness form bliss is near you in this body, contemplate upon it, other than that all other activities are useless.

Procedure for experiencing the soul

55. With differentiating knowledge, firstly the coarse body should be treated as different from soul. In this coarse body Taijas, Karmana form fine bodies are there which should be known as different. Next the raga-dwesha generated by fruition of eight types of karmas should be separated and even the differentiating knowledge should be known as different. In this differentiating knowledge, the indivisible soul is existent, realising this by means of Shruta Gyan Praman or Naya Nikshepa etc., that only should be contemplated upon and become immersed in the same. This is the regular path for attainment of Moksha state.

Experience of soul does not result in karma bondage

56. In the world the Samyak Drishti jiva knows the nature of soul as described above and does not treat the raga-dwesha etc. to be his own nature. Therefore he is not karta of karma bondage.

Activities of one having differentiating knowledge

57. The Gyani Jiva with assistance of differentiating knowledge, knows the pudgala karmas as different and nature of soul to be different. The root cause for pudgala karmas are raga-dwesha-moha etc. form vibhava bhavas, for destroying them he practices the pure experience. As described in 54^th verse, preventing bondage process which is other’s nature and different from the nature of soul, he attains his own knowledge nature by himself within the self. In this manner by always practicing Moksha Marga he becomes free of bondage and attaining Keval Gyan he becomes knower of the Lokalok.

Valour of one having differentiating knowledge

58. Just as some agyani  but highly powerful person uproots a tree by his immense strength, in the same way the person with the power of differentiating knowledge become light by eliminating dravya karma and bhava karma. By this means the darkness of moha is destroyed and flame of keval gyan is lit which is brighter than the sun. Then infinite power is revealed which cannot be obscured by karmas and no karmas, and he traverses straight to Moksha and cannot be prevented by anyone.

Summary of Chapter VIII

Although in abode of Siddhas there are infinite karmana varganas, even then Siddha Bhagwan do not accrue  karma  bondage. Arihant Bhagwan in spite of being accompanied with yoga remain bandh free , inadvertent himsa without pramad does not result in bandh for Munis, Samyak Drsithi jivas in spite of being Asanyami are free of bandh. This indicates clearly that karmana varganas, yoga, himsa and asanyam do not cause bandh, only Shubha- ashubha ashuddhopayoga only is cause for bandh. The Ashuddha Upayoga is raga-dwesha-moha form and the lack of raga-dwesha-moha is samyak darshan. Hence for eliminating bandh, samyak darshan should be practiced and it is not right to be careless about it. This is so since Samyak Darshan only is provider of all the four purusharthas of dharma-artha-kaam-moksha. This Samyak Darshan is without wrong beliefs such as I did this, this is mine, I will do as I desire, such Mithya Bhavas are not existent in Samyak Darshan . In this bhavas of detachment with body, wealth, family and sensory enjoyments are present and the fickle mind gets rest. After awakening of Samyak Darshan, there is no involvement in Vyavahara and Nirvikalpa and nature of blemish free soul substance is the subject of contemplation  which is subject of Nishchaya naya. Under influence of Mithyatva, the worldly soul who has been plodding since eternal times transmigrating in this world, he now gets unprecedented relief. Samyak Gyanis view their Ishwara within themselves and with the elimination of causes of bandh they attain Parameshwara state.

Chapter IX – Moksha Dwar

Declaration

1. The chapter on Bandh, which is cause for miseries and blemishes,  is completed. Now chapter on Moksha, which is abode of bliss, is described briefly.

Invocation

2. With the sickle of differentiating knowledge the Gyani Jiva separates soul manifestations and karma manifestations and knows them differently. With the practice of soul experience and adaptation of jewel trio he empties the hoards of gyanavarana etc. karmas and raga-dwesha etc. form vibhava bhavas. In this manner he runs after Moksha. When the Keval Gyan comes near him then attaining total gyan he becomes Paramatma and the wandering of the world is stopped and nothing further needs to be done. Pandit Banarasi Dasji offers salutations to such Trilokinath (master of the three loks).

Samyak Gyan results in attainment of soul

3. Some Jain follower knowledgeable of the Jain shastras, very carefully inserted rationality form sharp chisel within his own heart which upon entry separated own nature from no karma, dravya karma, bhava karma. There that knower observed the two streams of ignorance and knowledge, whereupon he relinquished ignorance. This he  carried out within one samay.

Further

4. Just as chisel of iron divides wood etc. substances into two parts, in the same way the conscious, non conscious are separated by differentiating knowledge.

Greatness of Subuddhi (right intelligence)

5. The right intelligence adopts dharma form fruits, prevents karma form impurities, puts the three powers of  mind-speech-body on the path of Moksha Marga, without tasting with tongue it consumes food of pure gyan, observes own infinite gyan form wealth within the heart form mirror, discloses the nature of soul which is the topic of importance, destroys the town of the form of Mithyatva, follows the voice of right Guru, brings stability to mind, remains beneficial to the world, offers obeisance to the master of three loks with respect, generates desire for salvation; such is the nature of right intelligence.  

Importance of Samyak Gyani

6. The knower of differentiating knowledge is like a king. He takes care of his manifestations for protection of own country of the form of soul and recognises his own kingdom of the form of soul existence. He is expert in controlling the army of the form of Prasham (spiritual calmness), Samveg (mental agitation) and Anukampa (compassion). He is well versed like king in the arts of enticement, inducement, punishment, divergence etc. He adopts different shades like tapa, samiti, gupti, parishah jaya, dharma, anupreksha etc. He is quite brave to overcome the karma form enemies. The deception is like iron which he grinds away like a file. The shackles of karma are like grass which he uproots like a farmer.  Protects from the miseries of karma bondage. Is affectionate towards right knowledge form sweetheart. Discontinues relationship with female servant of the form of ignorance. He is like a gold smith who accepts soul substance form silver and discarding other substance form dust. He treats the substances in accordance with their valuation i.e. he treats useless as discardable while useful as venerable- such practitioner of great techniques is the one with right knowledge.

Gyani Jiva only is Chakravarthy

7. Gyani Jiva is like a Chakravarthy – since Chakravarthy  rules/conquers the six divisions form earth, gyani also rules six types of dravyas; Chakravarthy destroys mass of enemies, gyani destroys the manifestations of vibhava kind; Chakravarthy has nine types of riches, gyani practices nine types of bhaktis; Chakravarthy has fourteen jewels, Gyanis also have fourteen jewels of the form of divisions of samyak darshan-gyan-charitra; at the time of departure of Chakravarthy for conquering the world, the main queen decorates the floor with powder of vajra-ratna pulverized by fingers, the main queen of gyani jivas of the form of intelligence also pulverizes the great moha form vajra into powder form as good omen for departure towards Moksha; Chakravarthy has four divisions army of the form of elephants, horses, chariots and foot soldiers, the gyani jivas also have pratyaksha (direct), paroksha (indirect), Praman, naya and Nikshepa. The extraordinary thing is that Chakravarthy has body while the gyani jivas are detached from the body hence they are bodiless- therefore the valour of gyani jivas is equivalent to that of Chakravarthy.

Names of nine types of Bhaktis (worships)

8. The nine types of Bhaktis carried out by the gyani jivas are Shravan ( listening), keertan ( prayer), chintavan ( contemplation), sevan ( practice), vandan ( obeisance), dhyan (meditation), laghuta ( humility), samata ( equanimity), ekata ( oneness).

Contemplation  of Gyani Jivas

9. The Jivas with experience of soul say that in their experience the webs of karmas having different characteristics than nature of soul is different from their experience. They know themselves by themselves, by means of themselves within themselves. The three qualities form stream of the generation, destruction and permanence of dravya  that flows within myself, these are of the form of vikalpa from aspect of vyavahara naya and are totally different from myself. I am subject of nishchaya naya as pure and  holder of eternal  consciousness, this capability of mine is always the same and does not reduce or increase.

Form of Consciousness characteristics of soul

10. The consciousness form substance is one form only, however the darshan quality is called as Nirakar (shapeless) consciousness and gyan quality is called sakar ( with shape) consciousness. These two are general and specific forms of same consciousness. Both are part of same dravya. Followers of Vaisheshik etc. do not accept soul to have consciousness quality. To them the Jain followers say that by believing absence of consciousness three types of flaws are generated. Firstly the characteristics is destroyed, second with destruction of characteristics the existence also gets destroyed. Thirdly with destruction of existence the original substance also gets destroyed. Therefore for knowing the nature of jiva dravya the consciousness is the only means.

11. The characteristics of soul is consciousness, and soul has existence. Without the dharma of existence the soul substance cannot be established. The substance is equivalent to its existence hence from aspect of dravya all the three are not different but one only.

Continued…….

Samaysar Natak…..09

                                                                             Chapter VIII – Bandh Dwar

Declaration

1. Nirjara Tattva was described which establishes the Moksha Marga. Now narration of Bandh (bondage) is carried out in some detail.

Invocation

2, Which has made worldly Jivas restless by making them drink liquor of moha, whose long arms reach up to the knees such is its fame, which is like a great web, and which is like Rahu to obscure the knowledge form moon; to conquer such  bandh form fearsome warrior , the one which has been produced in the heart, which is extremely strong, great and purusharthy, such blissful samyaktva form warrior is offered salutations by Pandit Banarasi dasji again and again.

Description of Gyan Chetna and Karma Chetna

3. Where the flame of knowledge is lit within the soul, there truth form sun illuminates the dharma form earth. Where Shubha ashubha karmas are dominant  there dense darkness form well of moha only is there. In this way the consciousness of jiva is silently hidden in two states form (gyan chetna and karma chetna ) within the body form dense clouds like lightening. It is not detectable by intellect nor is it describable in words, it appears like wave of water and gets immersed within the same water.

The cause for karma bondage is ashuddha Upayoga

4. The cause for bondage of Jiva is neither karmana varganas nor yoga of mind-speech-body. Neither it is himsa (violence) towards conscious-non conscious, nor subjects of the senses. Only raga and impure Upayoga(attention) is cause for Bandh. This is so since in spite of presence of karmana varganas, Siddha Bhagwan remains bondage free, Arihant Bhagwan remains bondage free in spite of having Yoga. Muni maharaj remains bondage free in spite of inadvertent Himsa and Samyak Drishti Jivas remain bondage free in spite of having enjoyments of the five senses.

Meaning: Karmana Varganas, Yoga, Himsa, enjoyments of the five senses are said to be cause for Bandh. However in Siddhalaya infinitely infinite karmana pudgala varganas  are existent but they do not bond with Siddha bhagwan in the absence of ragas etc. within him. The Arihant Bhagwan of thirteenth gunasthana has yoga of mind-speech-body but in the absence of raga-dwesha etc. he does not accrue karma bondage. The Sadhus having Maha Vritas do commit himsa inadvertently but in the absence of raga-dwesha they do not accrue bandh. The Samyak Drishti without having Vrita, indulge in enjoyments of five senses but since they are not immersed within it, they accrue Nirjara only. This establishes that Karmana varganas, yoga, himsa and sensory subjects are not cause for bondage; only impure Upayoga leads to bondage.

Further

5. Karmana Varganas reside within the Lokakash, Yogas of mind-speech-body are related to Gati and Ayu (karmas) of Jiva. The himsa of conscious-non conscious effect pudgala only, the enjoyments of sensory subjects also occurs under the influence of fruition of karmas. Therefore Varganas, Yogas, Himsa and enjoyments, all these four are dependent upon the existence of pudgala and not that of soul, hence they are not cause for Karma bondage to the Jiva. The raga-dwesha-moha make jiva forget his own nature hence impure Upayoga only is the internal reason for the tradition of bondage. In the Samyaktva Bhava raga-dwesha-moha are non existent hence Samyak Gyani is always said to be free of bondage.

Even when Gyanis are bondage free, even then they carry out purushartha

6. Taking care of own nature and attachment towards enjoyments, these two things do not go together in Jain Dharma, hence even though Samyak Gyani is said to be free of bondage due to Varganas, Yogas, Himsa and enjoyments, even then he has been directed to do Purushartha by Jinaraj. They carry out Purushartha in accordance with their capability but do not desire results of the same. They always are compassionate in the heart and  are not cruel. The Pramad (carelessness) and lack of Purushartha is committed in Mithyatva state only where Jiva is deluded by influence of Moha. In Samyaktva Bhava there is no lack of Purushartha.

Dominance of Fruition

7. In accordance with the fruition of karmas the Jiva acts accordingly. The fruition of karmas is quite strong which tramples the capabilities of Jiva and makes him follow the dictates of its fruition.

Allegory on dominance of fruition

8. Just as an elephant trapped in a pit of mud cannot become free in spite of several efforts, just as a fish caught in the iron bait suffers and cannot get released, just as a person suffering with high temperature  and brain fever cannot independently carry out his own work, in the same way the Samyak Gyani Jiva know all but on account of being trapped in the clutches of previously accrued karmas, they are helpless i.e. cannot adopt Vrita Sanyam etc.

In the Moksha Marg the Agyani jivas are without purushartha while gyanis are with purushartha

9. The Jivas who keep sleeping in the stupor of Mithyatva, they are effortless and careless in the Moksha Marga and those scholars who have awakened opening the eyes of knowledge , they carry out purushartha of Moksha Marga abandoning Pramad (carelessness).

Allegory on manifestations of Gyani and Agyani

10. Just as a irrational person wears glass on the forehead and jewels in the feet without understanding the value of jewel and glass, in the same way the Mithyatvi jiva remains engrossed in non-tattva and accepts non-tattva only without knowing right and wrong. In the world the diamond can be examined by jewellers only, the truth and falsehood is recognised by eyes of knowledge only. Hence the one who stays under specific conditions recognises them fairly well and according to one’s nature he manifests accordingly. Therefore Mithyadrishti jiva believes Mithyatva only to be acceptable and follows it while Samyaktvi jiva accepts samyaktva only and follows that only.

Meaning: The jeweller accepts jewel only after examining it and does not value glass knowing it to be glass only. But foolish people believe glass to be diamond and diamond to be glass and therefore they value glass and ignore diamond. In the same way the attitudes of Samyaktvi and Mithyatvi jivas are different. The Mithyadrishti jiva has faith in non-tattva only and Samyaktvi jiva accepts real nature of a thing.

As you sow so you reap

11. Those who being irrational enhance the tradition of karma bondage they are agyani and careless while those who make efforts for attainment of Moksha, they are purusharthi.

So long as Gyan is there, detachment is there

12. So long as the thoughts of jiva are immersed in the pure thing, till then he remains totally detached from enjoyments and when he is engaged in enjoyments then the knowledge is not fructifying since the desire of enjoyments is of the form of ignorance. From this it is clear that the jiva who remains immersed in enjoyments he is Mithya Drishti and the one who is detached from enjoyments, he is Samyak Drishti. Knowing thus, being detached from enjoyments, practice for Moksha! If the mind is pure then taking bath even in a water vessel alone is equivalent to taking bath in river Ganges. If the mind is corrupted on account of Mithyatva, passions, sensory subjects then the soul cannot be purified by taking bath even in crores of Ganges form Tirthas.

Four Purusharthas

13. There are four divisions of Purushartha namely dharma, artha, kaam, moksha. The irrational jivas follow it according to their own desires and Samyak Drishti gyani jivas  follow it correctly and in proper form.

The thoughts of Gyani and Agyani pertaining to four purusharthas

14. The Agyani people call family traditions- bathing, cooking etc. to be dharma and Pandit people call the nature of a thing to be dharma. The ignorant people call silver-gold which are like mound of mud as dravya while gyani people call observation of tattva as dravya.  Agyani people call the sensory enjoyments of male-female as kaam while gyani people call the detachment of soul to be kaam. Agyani people call swarga as Moksha while Gyani people call destruction of karma bondage as Moksha.

All the four purusharthas exist in the soul

15. Knowing the real nature of a thing is establishment of dharma-purushartha. Knowing the six dravyas differently is practice of artha-purushartha. Acceptance of detachment is practice of kaam-purushartha. Revelation of purity of nature of soul is establishment of Moksha-purushartha. These four purusharthas of dharma-artha-kaam-moksha are always viewed by Samyak Drishti jiva within their heart by inner vision while Mithya Drishti jivas under the influence of Mithyatva, in spite of having all the materials and tools for all the four purusharthas with himself, does not see them and searches for them externally everywhere.

True nature of substance and thoughts of ignorant

16. For all the Jivas of three loks and three periods of time, the previously accrued karmas give results upon fruition. Some attain long Ayu, some die in small age, some feel unhappy, some are happy and some live in ordinary state. On account of this the Mithya Drishti jiva starts believing that I saved him, I killed him, I made him happy, I made him unhappy. The obscuration  of ignorance with spirit of oneness only is Mithya Bhava which is cause for karma bondage.

Further

17. So long as the worldly jivas are there in the birth-death form world, till then they are helpless- no one is their protector. Whatever karmas they have bonded in the past, upon their fruition, they assume the same state. In spite of this they say that I protect him, I kill him, etc. based upon their imagination and being restless with this spirit of oneness they keep wandering and destroy the capability of their own souls.

The natures of best, medium, lowest and worst jivas

18. The nature of best people internally and externally is soft like raisins. The nature of medium people is externally hard  and internally soft like coconut. The nature of lowest people is externally soft and internally hard like berries. The worst people have  internal and external nature completely hard like betel nut.

Nature of best people

19. The one who treats gold like mud, government position as insignificant, friendship of people like death, praise like abuse, activities of yoga like poison, miracles of mantra etc. like misery, worldly growth like tragedy, glow of body like ashes, worldly riches like nuisances, residing in house like tip of arrow, activities of family like death, worldly shame like  dribble, fame like filth of nose, fruition of destiny like excreta, he is Uttam ( best  person. Pandit Banarasi dasji offers  salutations to him.

The essence is that the Gyani people treat the worldly benefits as calamities only.

Nature of Medium people

20. Just as some Thug gives another gentleman some drug due to which that person becomes slave to the thugs and follow the dictates of the thug. Even when the effect of drug has subsided and he gains his senses, even then knowing the thugs to be bad people, being subordinate to them he suffers different miseries. In the same way since eternal times, the Mithya Drishti jiva has been roaming in the world without getting peace. When the flame of knowledge is lit, even then in spite of having sense of detachment internally, due to strong fruition of karmas he does not attain peace. Such is the Madhyam (medium) person.

Nature of lowest people

21. Just as for a poor person even a counterfeit coin appears pleasant like a great treasure, for an owl the evening appears pleasant like morning, for a dog the vomit is pleasant like curd, for a crow the fruit of Neem is pleasant like grape, for the child the worldly tales are pleasant like shastras, for the violent person violence only is dharma, in the same way for the foolish person bondage of punya only is pleasant like Moksha. Such is the nature of the Adham (lowest) person.

Nature of the worst of the worst people

22. Just as dog gets angry upon sighting an elephant and barks at him, the poor person gets angry upon sighting a rich person, thief gets angry upon sighting a person keeping awake, Mithya Drishti gets angry upon listening to right shastra, crow gets angry upon sighting a swan, proud person gets angry sighting a great person, a bad poet gets angry in mind upon sighting a good poet; in the same way upon seeing a good person the Adhamadham (worst) person gets angry.

Further

23. The Adhamadham (worst) person calls a simple person as foolish, the one who is smart in talking as stubborn, humble as dependent upon money, compassionate as weak, sanyami (with restraints) as miser, sweet talker as poor, dharmatma as hypocrite,  contented as ill-fated. In other words wherever he sees good qualities he blames them. The heart of the adhamadham (worst) people is corrupted like this only.

Description of the spirit of ego of Mithya Drishti jivas

24. I tell you, I managed to do this this deed which others could not have done. Now also I will do as I say. The Mithya Drishti jiva is with such adverse bhavas of pride form.

Further

25. The bhava of pride is Mithyatva. The jiva who has such bhavas is Mithyatvi. The Mithyatvi wanders in the world with miseries and cries in different ways.

The ignorant people do not get detached from sensory subjects

26. Just as water in the hand bowl keeps reducing gradually, in the same way the sun rises and sets and life gets reducing daily. Just as wood is cut by drawing a saw upon it, in the same way kaal makes the body weaker each moment. Even then the agyani jiva does not search for Moksha Marga and carried the weight of ignorance for worldly benefits. He is affectionate towards body etc. other substances and has spirit of oneness with yogas of mind-speech-body. He does not get detached from the worldly sensory pleasures at all.  

Allegory of Mirage and Blind for the ignorance of Agyani Jiva

27. Just as in summer under the strong heat of the sun, thirsty deer being restless runs unnecessarily towards the mirage, in the same way the worldly jivas imagining false benefits in delusions dance in the world. Just as a blind person keeps interweaving the rope in the front and behind him a calf keeps eating it then his efforts are a waste. In the same way the foolish jiva carries out Shubha ashubha activities and engaging in happiness with  fruition of Shubha deeds and unhappiness with fruition of ashubha deeds, he spends all his life without any benefit.

Allegory in the context of agyani jiva not getting rid of the bondage

28. Just as a dove gets caught in the thread used for flying kites and in spite of all his efforts he cannot get free from it and dies ultimately. In the same way the worldly jiva is caught in the web of karma bondage since eternal times. He has never followed the right path and imagining the sensual enjoyments as a means for happiness, whose fruition is really miseries, he engages in them just as someone licks the sword coated with honey. ( which results in some enjoyments but in the process the tongue is cut) The agyani jiva thus calls all other substances to be his own at all times without looking at his own knowledge etc. form riches. In the spirit of oneness with other dravyas the benefit of soul gets destroyed just as milk gets split with a drop of lemon.

Allegory upon the spirit of oneness of agyani jiva

29. The Agyani jiva is unaware of his own nature. His own nature is obscured by fruition of karmas just as a glass is covered with colour. His pure knowledge is being obscured just as moon gets hidden behind the clouds. With the obscuration of his eyes of knowledge, he does not follow the teachings of the right guru; foolishly like a pauper he wanders carelessly (spends his valuable time). The nose is nothing but a mass of flesh which has three parts, as if someone has engraved figure of three on the body. He calls it nose ( prestige). For the sake of this nose ( prestige) he engages in wars, ties sword in the waist and adopts deceptions in the mind.

Allegory upon the lust for sensual subjects of the agyani

30. Just as a hungry dog chews on bone and its sharp corner pierces the mouth. In the process  the flesh of his own check, pallet, tongue and jaws gets split and blood oozes out. Thus bleeding he tastes his own blood and enjoys it immensely. In the same way the Agyani jiva lusting for sensual pleasures imagines benefits in troubles and sufferings undertaken for their sake. In the sexual act the own strength is lost and it is nothing but a mine of urine and excreta, even then without aversion he remains engaged in raga-dwesha.

Those who are Moha free are Sadhus

31. In reality soul is different from karmas but on account of Moha, forgetting own nature he is being Mithya Drishti. With sense of oneness with body etc. he contemplates differently. The Jiva who discards the oneness with other substances and gets immersed in own soul nature, he is Sadhu.

Samyak Drishti Jivas remain stationary in nature of own soul

32. It has been told by Jinaraj that the Adhyavasaya ( deluded) bhavas of the jivas which are having numbers equal to the Pradesh of Lokakash, are from aspect of Vyavahara naya. The Jiva for whom the Mithyatva is destroyed and Samyak darshan has been realised, he abandons Vyavahara and immerses into Nishchaya. Attaining experience of the soul free of vikalpas and hindrances he engages in Darshan Gyan Charitra form Moksha Marga. Remaining stationary in supreme contemplation he attains Nirvana and cannot be stopped by Karmas.

Continued….

Samaysar Natak…..08

 Promise to describe the specific divisions of possessions

30. Whose heart craves for  possessions, he does not realise the difference of own bhava and other’s bhava, hence the affection towards possessions is treasury  of ignorance only. So far procedure for their renunciation has been described in general manner in totality. Now shri guru shall describe with great enthusiasm the specific divisions of possessions and their renunciation so as to dispel the delusion between self and others.

Decision on general -specific possessions

31. Other than our soul, all other sentient-insentient substances are eligible for renunciation , this is general preachment. Renouncing them in several ways is specific renunciation of possessions.

Meaning: Mithyatva, raga-dwesha etc. form fourteen internal possessions and wealth, grains etc. form ten external possessions- their renunciation is general renouncement. The renunciation of Mithyatva, Avrita, passions, bad stories, carelessness, non edibles, injustice etc. are specific renunciations.

In spite of having possessions the Gyani jiva is without possessions

32. The Gyani Jivas enjoy happiness-unhappiness both on account of fruition of previously accrued karmas, but they do not indulge in oneness and raga-dwesha on account of them- they remain engaged in gyan only. Hence they are called as possession less.

Reason for declaring Gyani Jivas as possession less in spite of having possessions

33. The commodities of enjoyments as desired by the heart in the world are non-stationary, in spite of several efforts they do not remain stationary. In the same way the bhavas of desire for enjoyments of sensory subjects are unstable. The subjects of enjoyments and desire for enjoyments are not together and are destructible. Therefore the Gyanis do not engage in desire for enjoyments, such deluded deeds the fools only engage in . The Gyanis are always careful – do not get attached with other substances, hence Gyanis are called desireless.

In spite of having possessions the Gyani jiva is possession less- an allegory

34. Just as without giving a touch of alum, lod, harade, in spite of immersing a white cloth in red colour for long, it does not take colour – does not become red at all and internally remains white only; in the same way gyani person devoid of  raga-dwesha-moha lives  with lots of possessions day and night, even then attains nirjara of previously accrued karmas, does not accrue new bondage. He does not desire pleasures of sensory subjects, nor does he entertain moha with respect to body,

Meaning: Being devoid of raga-dwesha-moha , the Samyak Drishti jiva, in spite of having collection of possessions, is possession less.

Further

35. Just as some strong person goes to forest to pluck a honeycomb and in the process lots of honey-bees surround him, but because of wearing a blanket he does not get bitten by them. In the same way the Samyak Drishti jivas follow the path of Moksha Marga in spite of having hindrances of karma fruitions, they have natural armour of knowledge with them, hence they stay blissful  – the restlessness due to fruition does not trouble them and instead assists in Samadhi.

Meaning : The hindrances due to fruition only assist in nirjara of Samyak Drishti jivas. It helps in practicing charitra and tapa, hence even deterrents help in Samadhi.

Gyani Jiva is always bondage free

36. The Gyani person eliminating the flaws of raga-dwesha-moha remains carefree in gyan only and conducts Shubha ashubha activities with detachment, hence he does not accrue karma bondage.

Further

37. The Gyan form lamp destroys the great darkness of moha form and illuminates with the right knowledge thus indicating the moksha marga.

Commendation of Gyan form lamp

38. Which does not have any smoke at all, which cannot be extinguished by the drafts of wind, which burns the moths of karmas within moments, which does not require candlewick nor does it require ghee, oil etc. for consumption, which eliminates the moha form darkness, which does not generate any heat at all,  nor does it have any reddishness of raga, where equanimity, samadhi and yoga are illuminated; such indivisible flame of knowledge has been lit in the axiomatic soul – not in the body.

Allegory on purity of Gyan

39. Pandit Banarasi Dasji says that the nature of a substance is in accordance with its character. One substance cannot accept the nature of another substance. Just as conch shell always remains white even while consuming soil; it does not become of the colour of the soil-remains bright always. In the same way the Gyani people enjoy different pleasures  in conjunction with possessions but they do not turn into agyani. Their rays of knowledge keep multiplying day and night, the deluded state gets eliminated and the life span gets reduced.

Preachment for  remaining detached from sensory desires

40. O brother Bhavya Listen! So long as the illumination of knowledge is present, till then the bondage does not accrue and with the fruition of Mithyatva different bondages accrue- listening to such words, if you get engaged in enjoyments of senses and abandon sanyam, dhyan and charitra calling yourself Samyak Drishti, then this is your singular Mithyatva which harms the soul. Being detached from sensory pleasures experiencing the soul, look for the bliss of the moksha, such wisdom would be becoming you.

Meaning: Believing that Gyani does not accrue  bondage in singular manner, one should not become unrestrained in sensory pleasures and he should look towards the pleasures of Moksha.

Gyani Jiva do not remain unrestrained in sensory subjects

41. In whose heart the rays of Samyak gyan have been illuminated, they by nature are detached in the world. Being Gyani, having lust for sensory pleasures is opposite impossible thing.

Gyan and detachment go together

42. With generation of Gyan and detachment together the Samyak Drishti jivas practice Moksha Marga, just as both eyes stay separately but the task of sighting is carried out together.

Meaning: Just as the two eyes in spite of staying together carry out the seeing activity together, in the same way the gyan and detachment accomplish karma nirjara together. Detachment without gyan and gyan without detachment is incapable of practicing Moksha marga.

The activities of Agyani is for bondage while those of Gyani jivas are for Nirjara

43. Mithya Drishti Jiva desires the fruits of his kriya and wishes to enjoy them hence he is karta of karma bondage. Samyak Dristhi jiva engages in Shubha Ashubha kriya with detachment hence he does not accrue karma bondage and attains nirjara only in progressive form.

Note: The progressive form of Nirjara implies every samaya it is innumerable times.

Allegory of worm to describe the non bondage of gyani and bondage of agyani

44. Just as silkworm creates a web upon his own body by himself, in the same way the Mithya Drishti Jiva accrues karma bondage. Just as a Gorakh Dhandha named insect comes out of the web, in the same way Samyak Drishti Jiva gets free from karma bondage.

Gyani jiva is not karta of karma

45. Those who do not lust for the enjoyments of fruition of punya karmas bonded in the past, nor do they feel miserable on suffering the fruition of pap karmas- they do not feel dwesha towards the one giving miseries, instead bravely tolerate the bodily sufferings. Those whose differentiating knowledge is quite firm, who do not desire fruits of swarga etc. by means of Shubha kriya , those scholars are samyak gyani. Although they experience worldly pleasures, even then we do not call them karta of karmas.

Consideration of Samyak Gyani

46. In the Gyan Drishti of whom the good or bad both are same, whose activity and thinking is for the sake of Shubha dhyan, who abandoning the worldly objectives tread upon the right path, whose Vyavahara of words is not harmful or beneficial to anyone, in whose right wisdom the body is considered to be different from the soul like the husk of rice or sheath of sword, who are examiner of jiva-ajiva substances, who are mere observer of the worldly war of delusions; they only are Sadhu and they only have the right knowledge.

Fearlessness of Knowledge

47. Acharya says that the one which is extremely painful as if it  is the  brother of Yama (god of death), due to which the body and mind of jivas of  upper, middle and lower loks keep shaking, due to fruition of such Asata karma, the agyani jiva becomes helpless. But the Gyani jiva has illumination of knowledge in his heart , he is strong due to strength of soul, his knowledge form body is indestructible, he is supremely pure and functions without seven types of fears without doubts.

Names of seven kinds of fears

48. The seven types of fears are- fear of this bhav (birth), fear of next lok (next birth), fear of death, fear of pains, fear of non-protection, fear of loss, fear of unexpected.

Description of seven fears individually

49. Worry of  loss of ten types of possessions like house, property, wealth etc. is fear of this bhav, fear of taking birth in Kugati ( as lowly jiva) is fear of parlok (next birth), fear of loss of ten types of Pran is fear of death, fear of diseases is fear of pain, there is no one to protect us- such worry is fear of non-protection, worry about thieves and enemies is fear of loss, fear of sudden calamities is fear of unexpected. These are the seven fears in the world.

Means for elimination of fear of this birth

50. The soul is knowledge form from head to toe, is permanent, body etc. are other substances, all worldly riches and conjunction of relatives is transitory. The one which is generated, that gets destroyed, The one which is combined, gets separated and the conjunction of possessions is like webs of miseries. By such contemplation, the fear of this bhav (birth) does not get generated in the mind. Gyani people always see their own souls to be blemish free and knowledge form hence they are doubt free.

Means for elimination of fear of the next birth

51. Mass of gyan only is our world in which one enjoys the bliss of Moksha. Where blemishes and miseries are there, such swarga etc. other loks are not mine! Not mine!! The giver of Sugati ( good birth) is punya and miserable durgati ( poor birth) is pap, both of these are destructible and I am indestructible- king of Moksha puri. With such contemplation one does not fear of ParLok (next birth). Gyani people always see their soul as blemish free and knowledge form, hence they remain doubt free.

Means for elimination of fear of death

52. Touch, tongue,  nose, eyes, ears- these five senses; mind, speech, body these three strengths; breathing and Ayu (age), the separation with these ten Prans is called as death in the world. However soul is incorporated with knowledge pran form which would never be destroyed in all the three periods of time. Hence contemplating upon the naya-praman form nature of tattva as described by Jinaraj, one does not fear the death. Gyani people always view their soul as blemish free and knowledge form, hence they remain  doubt free.

Means for elimination of fear of pain

53. Jiva is gyani and gyan is inseparable part of jiva, in my gyan form part, the pains of corporeal karmas cannot enter at all. Experience of both kinds of happiness-unhappiness form karmas are corruptions of moha only; they are pudgala form  and external to soul. When  such kind of rationale is produced in the mind then pain generated fear is not noticed. Gyani people always view their souls as blemish free and knowledge form hence they remain doubt free.

Means for elimination of fear of non-protection

54. Existence form soul substance is always permanent in the world and it can never be destroyed, this is definite from aspect of nishchaya naya. Therefore my soul substance does not expect any assistance from anyone , there is neither a protector of the soul nor is there a destroyer. When this is confirmed then the fear of non protection also gets eliminated. Gyani people always view their souls as blemish free and knowledge form hence they remain doubt free.

Means for elimination of fear of theft

55. Soul is explicitly Paramatma form, adorned with gyan characteristics, on its permanent and inaccessible grounds the external dravyas cannot venture inside. Therefore my wealth is incomparable, self evident, beyond comprehension and indestructible; how can a thief take it away? Another person cannot venture inside. When such contemplation is made then the fear of loss does not remain. Gyani people view their souls as always blemish free and knowledge form hence they remain doubt free.

Means for elimination of fear of Unexpected

56. My soul is pure knowledge,  with spirit of detachment and prosperous like siddha bhagwan. My nature is without shape, eternal, infinite, incomparable, permanent, flame of consciousness, nirvikalpa, blissful and without blemishes. Nothing sudden can transpire upon it. When such bhava is generated then the fear of unknown does not arise. Gyani people always view their souls as blemish free and knowledge form hence they remain doubt free.

Salutations to Samyak Gyani Jivas

57. Those who abandon spirit of oneness with other dravya and adopt their own nature, in whose hearts seeds of  pure knowledge have germinated, who wash away the previously accrued karmas in the stream of nirjara and with samvar of new karma bondage, those who are following Moksha Marga, whose qualities of doubt free nature destroy eight karmas form enemies, they are samyak gyani persons. Pandit Banarasi Dasji offers salutations to them.

Names of eight divisions of Samyak Darshan

58-59. Being doubt free, desire free, aversion free, non ignorant, covering other’s failings and enhancing own virtues, re-steadiness, affection and promotion – these eight are constituents of Samyak Darshan.

Form  of eight divisions of Samyaktva

60. Not having doubt in own nature is NihShankit (doubt free) part. Not desiring fruits of Shubha kriya is NihKankshit ( desire free) part. Not feeling aversion towards dirty things is Nirvichikitsa (aversion free) part. Relinquishing foolishness, deciding upon the real nature of tattva is AmudhDrishti (non ignorant) part. Not disclosing other’s flaws is Upagoohan ( covering other’s failings and enhancing own virtues) part. Eliminating fickleness of mind and becoming steady in jewel trio is Sthitikaran ( re-steadiness) part. Having affection towards nature of soul is Vatsalya (affection) part. Remaining passionate towards upliftment of soul is Prabhavana (promotion) part. The revelation of these eight constituents is Samyaktva. The one who adopts such Samyaktva is Samyak Drishti. Samyak Drishti only attains Moksha and does not return to the world.

Meaning: Just as body has eight parts which are inseparable from the body , nor do the body separate itself from the parts. In the same way the Samyak Darshan has NihShankit etc. eight constituents which are inseparable from samyak Darshan. Nor samyak darshan is different from these eight constituents- the group of these eight constituents only is Samyak darshan.

Drama of consciousness form actor

61. Samyak Drishti form actor, adopting the disguise of knowledge, upon the existence form  stage, always dances for attaining Moksha. Destruction of previous bondage is his art of singing, the samvar of new bondage is like beats, nihshankit etc. eight parts are his assistants, equanimity is his tune, nirjara is the sound, drum of dhayan is playing, in the samadhi form music he is immersed with bliss.

Summary of Chapter VII

Worldly jivas have forgotten their eternal nature since eternal times, for this reason firstly they do not entertain the spirit of spiritual upliftment, and even if they do something in this regard, then without finding the right path, generally being engaged in Vyavahara they extend the worldly stay only by bonding with infinite karmas. However with the support of peg of the form of Samyak Gyan, in spite of having the blemishes of being engaged in householder state and accumulation of possessions, the JIva does not get pulverized in the worldly mill and he directs others also to get rid of worldly shackles. Hence the way to salvation is knowledge and not external pageantry. Without knowledge all activities are burden only, the bondage of karmas accrues in agyan state only. Just as the silk worm keeps knitting the web over himself only, in the same way the agyani jiva with spirit of oneness with body etc. accrues bondage of infinite karmas. But the Gyani people do not celebrate the wealth nor feel miserable in calamities, they know the wealth and calamities to be karma generated hence for them no substance in the world is either wealth nor calamity. They remain immersed in gyan and detachment. For them in the world there is no substance other than own soul towards which they have raga nor is there any substance towards which they entertain dwesha. Their activities are without desire of results, hence they do not accrue karma bondage and at every moment there is innumerable times nirjara. For them Shubha ashubha , good or bad both are same  i.e. in the world nothing is liked or disliked. Then with whom they would entertain raga-dwesha? With whose conjunction-separation they would count as loss or profit. Therefore the rational jivas, even if they may appear to people as poor or rich, they remain in bliss only. When they have understood the nature of substance and realised the soul to be permanent and without hindrance then in their mind the seven kinds of fears are not generated. Their samyak darshan with all eight divisions is pure which leads to nirjara of infinite karmas.

Continued….

Samaysar Natak…07

 

Chapter VII – Nirjara Dwar

Declaration

1. Samvar was described as stated in Agam. Hence O Bhavyas! Now listen to description of Moksha giving Nirjara with care.

Invocation

2. The one who attains the state of Samvar and draws pleasure, who destroys his  previously bonded karmas, who does not fall into traps of karmas after being rid of them; Pandit Banarasi Dasji offers salutation to that Nirjara Bhava.

With the power of gyan and detachment, bandh does not accrue with Shubha ashubha activities

3. On account of influence of Samyak Gyan and power of detachment, in spite of performing Shubha Ashubha kriyas and enjoying their fruition, the bondage of karmas does not accrue. 

Gyani does not acquire blemishes of karma in spite of enjoying enjoyments

4. Just as a king engages in a lowly activities just for fun, still nobody calls him poor and he is called a player. Just as a adulteress woman in spite of staying with her husband thinks of her lover- she has no affection towards her husband. Just as a nanny feeds milk to child and nurtures him, takes him into her lap but still knows him to be other’s child. In the same way, the Gyani jiva engages in different Shubha Ashubha activities under influence of fruition of karmas, still he believes those activities to be caused by karmas, different from the nature of soul, therefore the Samyak Gyani Jiva does not get blemished by blackness of karmas.

Further

5. Just as lotus is produced in the mud and lives in the mud day and night, still it does not get soiled by mud. Just as a person expert in enchantments lets a snake bite him but due to power of enchantments the poison does not affect him. Just as tongue eats oily substance but does not become oily and remains dry. Just as gold remains in water but does not gather moss. In the same way the Gyani Jiva engages in different Shubha ashubha activities under influence of karma fruition but he believes then to be different from nature of soul and caused by fruition of karmas, hence the Samyak Gyani jiva does not get blemished by blackness of karmas.

Description of power of detachment

6. Samyak Drishti Jiva enjoys sensory subjects on account of fruition of karmas bonded in the past but does not accrue karma bondage, this is a result of Gyan and detachment.

Gyan and detachment leads to Moksha

7. The mind of Samyak Drishti Jiva is always occupied with knowledge and detachment qualities, under whose influence they observe their own soul nature and decide upon jiva-ajiva tattvas. Experiencing their own soul, they remain stationary within own nature and cross the worldly ocean themselves and enable others also to cross it. In this way establishing the soul substance they remove the shackles of karmas and enjoy the bliss of Moksha.

Without samyak Gyan all charitra is meaningless

8. The person who has not been enlightened by Samyak Gyan but believes himself to be Samyak Drishti, he considers his own soul nature as bondage free, practices attachment with body etc. other substances and calls himself hermit. He keeps attire similar to Muniraj, but internally the fire of moha is prevalent, he engages in activities similar to that of Muniraj being foolish. Actually he is not Sadhu but he is Dravya Lingi.

Without differentiating knowledge all Charitra is meaningless

9. That fool writes scriptures, engages in discussions of dharma, knows the Shubha- Ashubha activities, practices suitably and with contentment, worships Arihant Bhagwan, gives good preachment, does not accept without being given, discarding all external possessions wanders naked, but deluded by effect of ignorance he engages in childish tapa, that fool performs such activities but does not realise the soul substance as different.

Further

10. Practices dhyan engaging in Asan, restraints the senses, does not believe soul to have any relations with body, relinquishes the wealth etc., coats the body with ashes, practices Pranayam etc. yogas, remains detached from world and enjoyments etc., practices silence, weakens the passions, does not feel miserable with bondages etc. That fool carries out all these activities  but does not realise the difference between the existences of soul and non soul.

11. The one who adopts charitra without Samyak Gyan or desires Moksha  state without Charitra, and calls himself to be happy without Moksha, he is Agyani, leader of the fools.

The preachment of Shri Guru is not followed by Agyani Jivas

12. Shri Guru preaches the worldly Jivas that in this world sleeping with delusion infinite period has been spent; now wake up and carefully with peaceful attention listen to the voice of Bhagwan, by means of which the sensory subjects can be conquered. Come closer to me , I shall describe the qualities of your supremely blissful soul which is blemish free. In spite of hearing such words of shri guru the worldly deluded jivas do not pay any attention as if they were dolls of mud or figures in a painting.

Promise to describe the sleeping and awakened states of the Jiva

13. In spite of this, the compassionate  Shri Guru describes the states of jivas in sleeping and awakened conditions in sweet words.

The sleeping state of the Jiva

14. In the palace of the form of body, there is a huge bed of the form of karma, the bed is decorated  with flowers of deception, the bedsheet is of the form of imagination, one is sleeping forgetting own nature, the eyes are closing with drafts of moha, the sound of karma fruition is like that of snoring, the dreams are of the form of wandering in pleasures of sensory subjects; in such ignorant state the soul wanders in Mithyatva always but does not take a look at his own soul nature.

The awakened state of Jiva

15. When Samyak Gyan is attained then the Jiva considers as follows: The body form palace is different, karma form bed is different, deception form decoration is different, bedsheet of imagination is different, this sleeping state is not mine- the paryaya sleeping in the past was different from that of present. Now at present I shall not spend even one moment in sleeping. The breathing due to fruition and dreams of sensory subjects were seen in conjunction with sleep, now in soul form mirror all my qualities are being seen. In this way being renouncer of all the insentient bhavas and observing with Gyan Drishti, takes care of own nature.

Result of awakened state

16. Those Jivas who have experienced the soul in this manner in the world and have awakened, they are always Moksha form only and those who are sleeping in unconscious form, they are worldly.

Lesson to attain self experience

17. Which eliminates the fear of birth-death, which is incomparable, by acquiring which all  other states start appearing calamity form,  adopt that soul experience form state.

World is wholly unreal

18. When the jiva sleeps, then he believes the dreams to be true, when he awakens, then they appear to be untrue and body and wealth etc. are deemed as his own.  When death approaches then this wealth also appears to be unreal. Later when he considers the form of self then even death appears to be untrue and the next birth appears to be true. Subsequently when he considers the next birth then he again restarts the process. In this way if one examines then this birth-death form entire world appears to be false only.

The conduct of Samyak Gyani

19. The Samyak Drishti jiva accepts only own soul after attaining differentiating knowledge and renounces different vikaplas pertaining to oneness with body etc. Other than Mati, Shruta, Awadhi etc. form Kshayopashamik bhavas, he believes only nirvikalpa keval gyan to be his own nature. Diverting his interests from senses generated happiness-unhappiness, experiencing his own pure soul he attains nirjara of karmas. Renouncing raga-dwesha-moha and immersing in pure dhyan, worshipping the soul he becomes Paramatma.

Comparison of Samyak Gyan with ocean

20 In the knowledge form ocean, infinite dravyas are reflected along with qualities and modes at all times. However he does not become  of the form of those dravyas, nor does he abandon his own knowing nature. That soul is directly perceptible,  is of the form of extremely pure water which enjoys its own wealth completely, wherein the five kinds of waves of mati, shruta, Awadhi, manah paryaya and keval gyan keep undulating, which are immense, whose glory is indescribable, which is independent. That Gyan is one only, even so it is several from aspect of plurality of objects of knowledge.

Meaning: Here the knowledge is compared to be like ocean. In the ocean jewels etc. form infinite dravyas are existent. In knowledge also infinite dravyas are reflected. The ocean does not become of the form of jewels etc., the gyan also does not become object of knowledge form. The water of ocean remains pure, the knowledge is also pure. The ocean is always full , the knowledge is also complete. Waves are generated within the ocean, in the knowledge also mati, shruta, Awadhi etc. waves are existent. The ocean is immense, the knowledge is also immense. The ocean and knowledge both are unlimited. The water of ocean is independent and so is the knowledge. The ocean from aspect of itself is one while it is several from aspect of waves, the knowledge is also one from aspect of knowing nature while several from aspect of subjects of knowledge.

There is no Moksha with activities without gyan

21. Many fools impose miseries upon body, burn the body by means of Panchagni tapa etc., smoke marijuana opium etc., hang themselves upside down , adopting maha vrita they remain engaged in conducts of tapa but without knowledge all these activities are like  mass of husk without a grain of rice. Such jivas can never attain salvation. They keep wandering in the world like a gust of wind which does not have a resting place. Only where samyak gyan is present in the heart, there is Moksha. Those who are engaged in kriya without knowledge, they are lost in delusion.

Result of being engaged in Vyavahara

22. Those who are immersed in kriya and are devoid of differentiating knowledge, being pathetic who worship in the feet of bhagwan and desire salvation with that alone. How can they attain Moksha without attaining experience of the soul?

Further

23. By recalling Bhagwan, reciting pooja, prayers etc. and accepting different kinds of charitra, nothing can be achieved, since Moksha form soul is only accessible to knowledge of experience.

Without gyan path for salvation cannot be known

24. Without purpose jiva does not make effort, without self respect he does not fight in war, without body, practice for Moksha can not be carried out, without adopting morality the truth cannot be realised, without Sanyam the Moksha state cannot be attained, without affection the enjoyments of the world cannot be known, without dhyan the mind cannot be stationary and without Gyan the path for Moksha cannot be known.

Glory of knowledge

25. Within those where Samyak Gyan has awakened, where the flame of soul has  kindled, the intellect has become pure and it has diverted from body etc., who are experts in contemplation of soul, who know the sentient and insentient differently by examining their qualities; they experience the soul understanding the Moksha Marg quite clearly and with interest.

Further

26. By tolerating miseries of external activities of different kinds, one cannot get Moksha and with the illumination of Samyak Gyan the Moksha state is attained without miseries.

27. The flame of knowledge is present within all Jivas. It is not discernible with mind, speech, body and logic. O Bhavyas! Reveal your own flame of knowledge and attain salvation from the world.

Commendation of experience

28. The one in whose heart the Chintamani jewel of the form of experience has been illuminated, that pure soul destroying the transmigration in four gati form world attains Moksha state. His charitra is without desire, he attains samvar of karmas and Nirjara of previously accrued karmas. For that jiva with experience the weightage of raga-dwesha form possessions and future births in store do not count i.e. in short time only he shall attain siddha state.

Commendation of Samyak Darshan

29. In whose heart true sun of the form of experience has been illuminated and the wisdom form rays spread and destroy the darkness of Mithyatva , in whose right belief there is no relation with raga-dwesha, who has revolted against affection and oneness by means of equanimity, with whose contemplation alone the Moksha marga gets revealed and who destroy the yogas of mind etc. without miseries of body etc.; for those samyak gyani jivas the enjoyments of sensory pleasures are also Samadhi, movements are Yoga and Asan and speaking/walking  itself is Maun Vrita (vow of silence).

Meaning: With the revelation of Samyak Gyan the Guna Shreni Nirjara is produced. Even though Gyani jivas on account of strong fruition of charitra moha do not adopt Sanyam – remain in Avrita (without vows) state – even then they attain karma Nirjara i.e. even during enjoying sensory subjects, moving around, speaking etc. the karmas are shedded. The results  which are acquired by Samadhi, Maun, Yoga etc., the same results are attained by Gyani by enjoyments, movements and speaking etc. Such is the inexplicable glory of Samyaktva.

Continued…..