Samaysar Natak….14

 

Alochana (self criticism) by Gyani

90. Gyani jiva tells his own story to himself  that in Mithyatva state I indulged in several forms of pap.

Further

91. In our heart great Moha generated delusion was present hence we did not show compassion towards jivas. We indulged in pap ourselves and preached others to do pap and endorsed others carrying out pap. Accepting the ownership of activities of mind-speech-body, indulged in karma bondage and wandering in the webs of delusion we were called as Papi. But with fruition of gyan, our state changed just as with the rising of sun the illumination spreads and darkness vanishes.

With the awakening of Gyan , the Agyan state gets eliminated

92. With the rising of sun form gyan, the gyani contemplates that his own nature is compassionate and pure. Death does not have access to him and he wins over the karma manifestations. He is fearless of Yoga community, his own glory is beyond description, the nuisances of the world are moha generated while I myself iam devoid of birth-death i.e. the world. The Shubha-ashubha activities are like a blind well. Who indulged in pap? Who carries out pap? Who will carry out pap? All such thoughts of activities are seen as Mithya to the gyani like a dream.

The activities of karma are Mithya (delusive)

93-95. I did this, now I will do this way, this is my deed, all such Mithya bhavas reside in mind-speech-body.(94). Mind-speech-body are karma generated, the karma manifestations are corporeal, the dravya karmas are mass of pudgala and bhava karmas are waves of agyan. (95). The nature of karma is opposite to that of soul, hence who gets karma done? Who carries out karma? All these talks are Mithya.

Negation of Kriya(activity) in Moksha Marg

96. The Kriya is detrimental to the soul and does not provide salvation. Therefore the kriya is counted in the lineage of bondage. This is drenched in great misery.

Condemnation of Kriya

97. On the grounds of kriya, the Moha Maharaja resides, kriya is town of the demon of the form of agyan bhava.  Kriya is idol of karma and body etc. pudgalas, kriya is explicit dagger wrapped with deceit form sweets, in the entrapment by kriya the soul is trapped , the obscuration of kriya hides the illumination of gyan form sun. Shri Guru says that with kriya jiva becomes karta of karma. If observed from aspect of Nishchaya then kriya is always painful.

Consideration of Gyanis

98-99. Firstly fruition of false Moha was spreading due to which my chetna was being blemished in conjunction with karmas. Now with the fruition of gyan we have realised that soul is always different from the manifestation of others. (99). Our nature is consciousness, eternal, without karmas, pure, indestructible, independent, nirvikalpa and blissful like Siddhas.

Further

100. I am always separate from karmas, my consciousness substance is illuminator of the world, raga-dweshas are not mine, my nature is within myself only.

101. Samyak Drishti jivas contemplate their nature that I am always free of raga-dwesha-moha, all the worldly activities I indulge in without desire, the taste of senses appears pungent to me, I have conquered the Moha form great warrior by experiencing the pure soul in the world, now Moksha is quite close to me, now let my infinite future period be spent in the same manner.

102-103. Gyani jivas contemplate that I am always immersed in the taste of gyan and never fail to experience the pure soul experience. (103). The previously accrued karmas are like poisonous tree which fructify in the form of fruits and flowers. I do not enjoy them, hence they will get destroyed on their own.

Glory of detachment

104-105. The gyani jiva who does not enjoy the previously accrued fruits of Shubha ashubha karmas with desire and always remain intoxicated in pure soul substance, he very soon attains Moksha state being free of karma manifestations and in future enjoys bliss of supreme gyan for eternal times.

Sequence of growth of Gyani

106. The one who does not enjoy the poisonous fruits of the poisonous tree of the form of karmas accrued earlier, i.e. does not have affection towards Shubha fruition and dislike towards ashubha fruition, who manifests in restraining the yogas of mind-speech-body, renounces all vikalpas generated by possessions  preventing raga-dwesha without feeling of oneness, with practice of experience of pure soul enacts the drama of salvation, that Gyani following the path described above realising complete nature attains Keval Gyan and remains entrenched in supreme bliss beyond senses.

Salutations to shuddha soul substance

107. Soul is fearless, blissful, supreme, knowledge form and without divisions. In the illumination of its knowledge all the three worlds are illuminated. The touch, taste, smell, colour are qualities of pudgala and its glory is described as distinct from them. Its characteristics are different from body, free of possessions, different from the yogas of mind-speech-body. It is knowledge form consciousness mass. I offer salutations bowing my  forehead believing him to be indestructible god.

The form of shuddha soul substance i.e. Paramatma

108. Earlier i.e. in worldly state, whichever was the indivisible form of soul from aspect of Nishchaya naya, that has been revealed now, who would describe that Paramatma as divisible form now? Surely no one. The one which is seen to be free of karmas and accompanied with happiness and peace, which has attained own state i.e. the Moksha, he shall never again revert back to birth-death form world. He shall never again relinquishing own nature, indulging in raga-dwesha, attain other substances i.e. body etc.  Since the pure complete gyan which has now been revealed at present shall remain so for infinite period.

Further

109. After getting opportunity, since when the soul renouncing vibhava form manifestations has accepted own nature, since then whatever was venerable i.e. adoptable, all those have been adopted and whatever was discardable, has been abandoned. Now nothing is left for acceptance and renunciation.  Now new task has remained which needs to be done. Possessions are discarded, body has been relinquished, activities of speech have been abandoned, vikalpas of mind have been renounced, knowledge generated by senses has been discarded and soul has been purified.

Dravya Ling is not root cause of salvation

110-111. Soul is pure knowledge form and pure knowledge does not have body, nor any shape – attire is there, hence Dravya Ling is not means for Moksha. (111). External attire is different, arts & crafts are different, speech – intellect is different, eight types of great powers are different, eight types of capabilities are different, these are not knowledge.

Gyan is not present anywhere other than soul

112. There is no gyan in attire, roaming in the form of Mahant (monk) does not have knowledge,  mantra-yantra-tantra do not have gyan, shastra does not have gyan, expertise in poetry does not have gyan, oratory does not have gyan, since words are corporeal , hence gyan having consciousness characteristics is different from  attire, greatness, poetry, shastra, mantra-tantra, oratory etc.  Gyan is in gyan only and not elsewhere. In whose heart gyan has been generated, that soul only is the root cause of gyan.

Without gyan those who adopt attires are beggars of sensory subjects

113. The one who cheats people by adopting attires, he is thug of dharma. The one who is great in worldly manners is called great. The one having capability to practice mantra-tantra is called magician. The one expert in poetry is called poet. The one who is smart in talking is called orator. All these cheater jivas are beggars of sensory subjects. They keep begging for fulfilment of sensory desires, they do not have even an iota of renunciation. One should feel sympathetic on seeing them.

The nature of experience

114-115. Although compassion bhava is real constituent of gyan, even then the manifestation of experience is nirvikalpa. (115). The one who practices moksha marga remaining stationary in nature of soul with oneness of samyak darshan- gyan- charitra, that one with differentiating knowledge is having experience.

The result of soul experience

116. Those who relinquish the webs of vikalpas by remaining firm in samyak darshan-gyan-chairtra  and all his manifestations do not even touch the external substances. Those who contemplate and practice with spirit of soul purity and enjoys pure soul , or in other words remaining firm in pure soul who generates nectar of blissful soul, he does not count the bodily miseries, and clearly he weakens the existence of eight karmas and attains their nirjara and destruction. That Nirvikalpa gyani in short time, leaving birth-death form world attains supreme abode i.e Moksha.

Preachment for experiencing soul

117. Without getting lost in vikalpas of different qualities and paryayas of the soul, drink the nectar of nirvikalpa soul experience. Get immersed in your own nature and abandoning oneness with body accept own soul.

Further

118. Relinquishing vibhava manifestations of the form of raga-dwesha etc. get immersed in pure soul state, this alone is means for Moksha, there is no other path.

Without soul experience, in spite of  external conduct jiva is avrati (without vows)

119. Several Mithya Drishti jivas adopting jina ling keep engaged in Shubha practices and say that they are Sadhus. Those fools are adverse to incomparable, indivisible, blemish free, indestructible, always illuminated gyan bhava. Although they also study Siddhant, engage in  blemish free food-movements and practice Vritas (vows), even they are not Vrati ( non practitioner of vows). They call themselves claimant for Moksha Marg, but those devils are adverse to Moksha Marg and have kumati.

Further

120. Just as an innocent person recognise the rice but cannot differentiate with the husk, in the same way agyani engaged in external practices does not differentiate between bondage and Moksha.

Further

121-123. Those simple people who are engaged in Vyavahara and spirit of oneness with the paryaya only, for them the external rituals only are the support. (121). Those who are agyani and have vision of external affairs only, they adopt external conduct only, and believe it to be Moksha Marga being happy in the mind. (122). If some Samyak Drishti Jiva discusses regarding pure soul experience with those Mithya Drishti jivas then they reply after listening that this is not the Moksha Marg. (123)

There is difference between the manifestations of Gyanis and Agyanis

124. In whose heart there is oneness with the body, they adopting attire of Muni believe external conduct only to be true. Those are karta of bondage being blind of heart, they do not understand the reality of soul substance. In the heart of those Samyak Drishti jivas where the rays of Samyak gyan have been lit, they do not believe the external activities and attire to be their own nature. Those jiva traversing on the path of Moksha Marg destroy the worldly life stay.

Essence of Samaysar

125. Shri Guru says that the spread of Jina Vani is enormous and unlimited, to what extent can he describe? Speaking too much is not desirable to him, hence being silent only is right, since words should be spoken only to the extent wherein the objective is served. With meaningless talks different kinds of vikalpas take shape, hence that much only should be spoken which is meaningful. Just practice experience of pure paramatma only, that alone is Moksha Marg and that only is reality.

Further

126. Experience of pure soul only is Samyak Darshan- Gyan-Charitra, rest are all external pageantry.

The form of pure soul worthy of experience

127-128. Soul substance is the eye for seeing all the substances of the world, it is blissful, illuminated with gyan chetna, devoid of sankalpa-vikalpa, siddha on its own, indestructible, immobile, indivisible, mass of gyan, rich with infinite qualities of bliss etc. , is detached, invisible to senses, can be known with gyan, free of birth-death and thirst-hunger etc. hindrances. Experience such soul substance.

129. This Sarva Vishuddhi Adhikar has been described which is real path of Moksha and the shastra authored by swami Kunda Kunda comes to an end.

Name of author of the granth and glory of this granth

130-131. Swami Kunda Kunda Muni expert in spiritual knowledge has created this Granth to this extent and it has been described in accordance with tradition of Gurus in Prakrit language in Gatha form. (131). This granth is world famous and gyani people attain supreme pleasure by listening to it. The world famous nine types of flavours are all immersed in the essence of Samaysar.

Further

132. It is famous in the world that the drama incorporates nine types of flavours, but all nine are present in gyan, this point is known to rare gyani only.

Meaning: Amongst all nine flavours the prime is shant ras (peaceful flavour) and this shant ras is present in gyan.

Names of nine ras (flavours)

133. First is adornment, second is bravery ras (flavour), third pleasant karuna (compassion) ras, fourth laughter, fifth raudra (anger), sixth ghastly veebhatsa ( loathsome) ras, seventh fearsome, eighth amazing and ninth the leader of all rasas is shant (peaceful) ras . These are the nine flavours which adorn the drama. Whosoever immerses himself in whichever ras, he enjoys that only.

Worldly locations of the nine Ras

134. In decoration adornment, in effort bravery, in soft heart compassion, in fun laughter, in wars-battlefields raudra (anger), in aversion veebhatsa (loathsome), in worries of sorrow death etc. fearsome, in surprise amazing and in detachment the shant ras reside. These nine flavours are worldly as well as spiritual also. These are separated upon attainment of gyan Drishti wherein one can relinquish the worldly flavour and proceed towards the spiritual flavour.

The real locations of the nine Ras

135. The thought of decoration of soul with the quality of gyan is adornment ras, the effort for karma nirjara is bravery ras, considering all jivas to be same as self is compassion ras, enthusiasm for attainment of soul experience is laughter ras, destruction of eight karmas is raudra ras, contemplation of impurity of body is veebhatsa (loathsome) ras, contemplation of miseries of birth-death etc. is fearsome ras, contemplation of infinite powers of soul is amazing ras and adoption of firm detachment is shant ras. Hence when the Samyak Gyan is revealed within the heart , these nine types of flavours get released.

136. When samyak gyan is revealed within the heart, then the difference between ras (taste) and viras (tastelessness) gets eliminated. Within one ras only all the nine rasas are experienced. Due to this the tastelessness bhava gets destroyed and the soul enjoys the bliss of one shant ras only. ( Against nirvikalpa experience of soul, all other worldly experiences appear tasteless and meaningless)

137. This natak samaysar granth describes the shant ras which is king amongst all the rasas in which all other flavours are implicit. This shant ras is of the form of experience of the soul and with this jiva can realise the difference between the right path and the wrong path.

138. This world benefactory granth was in Prakrit language, therefore Acharya Amrit Chandra swamy wrote Sanskrit commentary of it knowing it to be extremely useful.

139. Swamy Amritchandra has described this granth till sarva vishuddhi adhikar in Sanskrit language and praised its glory with obeisance.

Summary of Chapter X

Since eternal times residing in this birth-death form world, this deluded Jiva in accompaniment of pudgalas never experienced his own nature and remained engaged in raga-dwesha etc. Mithya Bhavas. Now being alert it is advisable to engage with Sumati Radhika of the form of interest in own soul and being detached with Kumati Kubja of the form of oneness in other substances. Sumati Radhika treats Purushartha as prime like a chess player while Kumati Kubja takes recourse to own destiny like the player of Chopad wherein the dice decides the victor. With this metaphor it is clear that advise has been given for using intellectual power and external means to engage in activities. It is a matter of fate , it would be according to fruits of karmas, it is not my destiny, such forms of excuses are declared as agyan bhavas since fate is blind while means can be devised and thought of.

Soul is not doer-enjoyer of past karmas form poison trees, keeping firm  on such kind of beliefs and by remaining immersed in pure soul state, all those karmas get destroyed on their own. If the blind person carries the lame person on his shoulders then blind person with the knowledge of the lame and the lame person with the help of legs of the blind can reach their destination. But if blind remains alone and lame also does not join with him then both cannot reach their desired destinations, nor can they overcome a calamity. Same is the case with gyan and charitra. Truly speaking charitra is not charitra without gyan and gyan is not gyan without charitra. Since who will recognise the nature of substances without gyan and without charitra how can one rest in own nature? Therefore it is clear that gyan and detachment form a pair. In Jain faith there is no importance of being engaged in meaningless activities. Hence  Gyani people experience their gyan natured soul which is known by means of  gyan.

Remember that gyan is extraordinary quality of soul. When it knows the gyeya then its manifestation is according to shape of gyeya since gyan is savikalpa and not nirvikalpa like darshan. Thus gyan engages in vikalpa of shape of gyeya that this is small, big, bent, straight, high, low, round, triangular, sweet, bitter, useful, useless, discardable, venerable etc. But gyan remains in gyan form only, being knower of the gyeya or manifestation in the shape of gyeya does not make it gyeya form. But agyani people consider it as a blemish of gyan due to reflection of shape of gyeya in gyan or due to vikalpa of shape of gyeya in gyan. They say, that when the gyan would remain  without vikalpa i.e. soul would become zero like corporeal then gyan would be blemish free. However such thoughts are delusion since the nature of a thing cannot be erased. It is commonly seen that we keep thinking of something or other which makes us happy-unhappy and desire that such thinking should not occur. In that context, it is our experience that consciousness is nature of conscious soul and would keep remaining conscious. The conscious nature cannot be destroyed. There is no point in desiring the impossible and being unhappy. The thinking should be dharma dhyan form and low passion form which would lead to peace internally. With the taste of nature, the worldly miseries do not trouble. Therefore being attentive, ignoring the separation with desired, conjunction of the  undesired, accumulation of possessions etc. practices should be carried out to experience the fearless, indivisible, perturbation free soul.

Continued…

Samaysar Natak …..13

 

Description of Syadvad

46. Jiva has several paryayas hence there are several within one; the several paryayas belong to one Jiva dravya only hence within several there is one; thus it is one or several cannot be said at all. It is not one and nor is it several; in certain aspect it is one and in certain aspect it is several. From aspect of Vyavahara naya he is karta, from aspect of Nishchaya naya he is non-karta. From aspect of Vyavahara naya he is enjoyer of karmas and from aspect of Nishchaya naya he is non-enjoyer of karmas. From aspect of Vyavahara naya he is born and from aspect of Nishchaya naya he does not take birth- was there, is there and will be there. From aspect of Vyavahara naya he dies, from aspect of Nishchaya naya he is immortal. From aspect of Vyavahara naya he speaks and thinks, while from aspect of Nishchaya naya he neither speaks nor thinks. From aspect of Nishchaya naya he does not have any shape while from aspect of Vyavahara naya he has several forms. Such consciousness form Param Ishwara is turning topsy-turvy in conjunction with karmas as if an artist is playing games.

Nirvikalpa upayoga alone is worthy of experience

47. The savikalpa state of jiva in the topsy turvy form like that of an artist is not worthy of experiencing. Only his Nirvikalpa state is worthy of experiencing.

Allegory of relinquishing vikalpas while experiencing

48. Just as some clever person made a necklace of pearls and in making the necklace he carried out ingenuity in several ways, but the one wearing the necklace does not pay attention to its ingenuity, he enjoys the  grandeur of pearls only. In the same way although Jiva is neither doer nor enjoyer, the one who is doer he alone is enjoyer, someone else is doer and someone else is enjoyer, there are just nayas which are acceptable, even so during experience all these webs of vikalpas are worthy of renunciation, only nirvikalpa experience is the real taste of nectar.

From which aspect soul is doer of karmas and not so from which aspect

49. Soul is the karta of dravya karma , this is told by Vyavahara naya, but from aspect of Nishchaya naya the nature of a thing is in accordance with nature of dravya – in other words the insentient dravya is karta of insentient while consciousness is karta of sentient bhavas.

Gyan manifests in the shape of the Gyeya but it does not become gyeya form

50. Although  the nature of gyan is manifestation in the shape of object of knowledge, even so the gyan remains within gyan only and object of knowledge remains within object of knowledge. Such regulation has been in practice since eternal times, no one infringes upon others nature, i.e. gyan does not transform into object of knowledge and object of knowledge does not become gyan. Even so some Mithya Drishti – Vaisheshik etc. say that gyan is getting corrupted by manifesting in the form of object of knowledge, hence perturbed due to such foolishness they keep wandering- without understanding the nature of thing they are lost in delusions.

Meaning: It is one sided view of Vaisheshiks that all the objects of world are reflected in the knowledge, due to which the knowledge becomes impure, hence so long as the impurity prevails, he would not attain salvation. But this is not so, knowledge is like a clean mirror, upon which the image of objects is imposed  hence it is said from aspect of Vyavahara naya that due to reflection of object of certain colour the mirror is seen to be of that colour but in reality with the image the mirror did not undergo any change and it remained as it is.

The substances of the world are mutually non pervasive

51. From aspect of Nishchaya naya, all the objects are independent , no one has any expectations from another, nor does one substance join with another. The soul form Jiva knows all the objects of the world but all of them remain distinct from him.

Meaning: From aspect of Vyavahara naya, the dravyas of the world join with one another, merge into one another and give space to one another. But from aspect of Nishchaya naya, all are self dependent, no one joins with another. In the complete knowledge of jiva, all of them and in his incomplete knowledge, all the objects to the possible extent are reflected, but gyan does not merge with them nor do those objects merge with gyan.

Engaging in karmas and enjoying its fruition is not own nature of Jiva

52. Agyani jivas engage in carrying out karmas and enjoy their fruition, this statement is from aspect of Vyavahara naya and not of the nature of the substance.

Distinctiveness of Gyan and Gyeya

53. The manifestation of Gyan is in accordance with the form of subject of knowledge, but the gyan does not become same as subject of knowledge. All six dravyas are objects of knowledge and they are different from the gyan which is own nature of soul. The one who knows the difference between knower and the object of knowledge by means of their qualities-characteristics, he is Samyak Drishti with differentiating knowledge. Agyanis of the form of Vaisheshik etc. observe the vikalpa of form in the gyan and say that the shape of object of knowledge is existent within the gyan. This directly implies gyan to be impure and people do not realise it.

Meaning: Jiva substance is knower by nature and gyan is his quality. He knows all the six dravyas of the world by means of his quality of gyan, as well as he knows self also. Therefore all the Jiva-Ajiva substances of the world and the own soul are objects of knowledge while soul having the nature of knowing self and others is knower. The essence is that soul is object of knowledge as well as knower and other than soul, all other substances are objects of knowledge. Hence when some object of knowledge is reflected in the gyan, then gyan manifests in the form of object of knowledge, but gyan remains as gyan and does not become same as object of knowledge. The object of knowledge remains as object of knowledge and does not become same as gyan, nor does one mix with another. The dravya, kshetra,  kaal and bhava foursome of object of knowledge remains different and the dravya, kshetra, kaal and bhava foursome of knower remains different. Even then those without rational knowledge, Vaisheshik etc. upon observing the form of object of knowledge in the gyan declare the gyan to be impure. They say that -

The logic of the agyanis in the context of gyan and gyeya

54.  The agyanis believe that the one which is Nirakar ( without form), such Bramha/soul  cannot be Sakar( with form). Hence so long as Gyan is of the form of Gyeya ( object of knowledge), till then it cannot be complete Bramha. ( Hence they believe it to be a blemish)

The address to agyanis in this context

55. Vaisheshik & others believe the manifestation of Bramha in  the form of object of knowledge  to be a blemish and attempt to eradicate it. But by what so ever efforts the nature of substance cannot be eliminated, hence those fools unnecessarily take trouble.

Further

56. The Agyani people do not know the reality of substance and accept single sided view. The Syadvadi is knowledgeable of all the aspects of the substance and believe all the dharmas of the substance to be real.

Meaning: Syadvad accepts both manifestations of gyan in the form  of Nirakar (without form)  as well as Sakar( with form). It is Sakar since the gyan manifests in the form of gyeya (object of knowledge). It is Nirakar since gyan does not undergo any corruption caused by Gyeya.

Laudation of Syadvadi Samyak Drishti

57. The Samyak Drishti Jivas experience dravya to be pure  and by knowing the pure substance they have purity in heart, therefore they do not eliminate the inbred nature. The message is that transforming into the form of object of knowledge is instinctive nature of gyan hence the Samyak Drishti Jivas do not eliminate the nature of Jiva.

Metaphor on the gyan not being pervaded by Gyeya

58. Just as rays of moon illuminate the earth as white but does not become of the form of earth- it remains illumination form, in the same way the capability of gyan is to illuminate the gyeya (object of knowledge) substances of discardable-desirable forms, but does not become of the form of gyeya. The pure substance manifests in the form of shuddha paryaya and remains within own existential dimensions, under no conditions it changes into the form of other. This is sure and the eternal Jina Vani is declaring it.

Real nature of soul substance

59. So long as jiva is afflicted with the fruition of Mithya Gyan, till then he manifests in raga-dwesha form. However when the gyan has awakened, then he understands the karma manifestations to be different from self. When by separating karma manifestations and soul manifestations he experiences the soul then Mithya Mohaniya does not get a place. With the complete destruction of Moha the Keval Gyan and infinite bliss are revealed which leads to attainment of Siddha state. Subsequently he does not have to return in the world of birth & death form.

Means for attainment of Paramatma state

60. The Jiva form soul has relationship with karmas since eternal times hence he effortlessly  attains Mithyatva bhava and due to manifestations in raga-dwesha form he does not realise own and other’s nature. But with the destruction of darkness of Mithyatva and the arising of Samyaktva form moon, the raga-dwesha do not have any existence – shortly they are destroyed. With the practice of experiencing the soul he immerses in the bliss and sequentially he becomes complete Paramatma. Observing the Nishchaya form of such complete Paramatma Pandit Banarasi dasji offers salutations at their feet.

The cause for raga-dwesha are Mithyatva

61. The disciple enquires that O Swami, what is the cause for manifestations in the form of raga-dwesha? Is it Pudgala karmas? Are they enjoyments of the senses? Or is it wealth? Or is it family? Or is it home? So please tell. Upon this Shri Guru explains that all the six dravyas manifest within their own nature dependent upon self, no dravya functions as motivator for manifestation of other dravya, hence the root cause for raga-dwesha is intoxication with Moha Mithyatva form liquor.

The reason for raga-dwesha as per the agyanis

62-63. Some fools say that raga-dwesha bhavas transpire in the soul on account of coercion  by pudgala. They say that under fruition of pudgala karma, the way it coerces, accordingly the raga-dwesha manifestations transpire.

Preachment of the true path to Agyanis

64-66. Shri Guru says that those who adopt such adverse obstinacy in belief, they can never be rid of raga-dwesha-moha. (65). If Jiva has relationship with pudgala at all times in the world then he does not have an opportunity for attaining shuddha bhavas- i.e. he can never attain purity. (66). Only consciousness form king is capable of generating bhavas of the consciousness form, therefore in Mithyatva state raga-dwesha bhavas are generated while in Samyaktva state Shiva bhavas i.e. gyan-darshan -bliss etc. are generated.

Glory of Gyan

67-70. Just as in the night the lamp provides illumination in all directions and illuminates the pot, cloth etc. substances but does not become pot, cloth form. (68). In the same way the gyan knows all the gyeya (objects of knowledge) and manifests in the shape of the objects of knowledge even then it does not relinquish its own nature. (69). The knowing nature of gyan remains always eternal , it does not undergo any corruption of any kind and nor does he become raga-dwesha-moha form forgetting own self.  From aspect of nishchaya naya the glory of gyan is such in the soul  but the agyani Mithya Drishti jivas do not even look towards the nature of soul at all.

Agyani jivas remain immersed in other substances only

71. The Agyani Jivas remain engrossed in other dravyas, indulge in raga-dwesha and desire possessions, but do not search for the  nature of soul.

Kumati is generated in Agyanis while Sumati is generated in Gyanis

72-73. In the heart of fool Kumati (wrong intellect) is generated while in the heart of Gyanis the Sumati (right intellect) illuminates.  The bad intelligence is like Kubja (name of a servant) who bonds with new karmas while good intelligence is like Radhika who makes one to immerse in soul substance. (73).The bad intelligence is like black  hunchback Kubja who causes anguish in the world while good intelligence is like Radhika who makes one to worship the own soul and knows the difference of self and others.

Similarity of Kumati and Kubja

74. Kumati is produced while fruition of deception is in existence hence it is deceptive and Kubja was engaged in deception who was controlling other’s husband. Kumati appears unpleasant to the world hence it is ugly, Kubja was  dark without sheen hence was ugly. Kumati takes possession of other dravyas, Kubja used to have relationship with other’s husband hence both are adulterers. Kumati becomes subordinate to sensory subjects due to its impurity hence is sold to them while Kubja was under the influence of others hence appeared to be  sold to them. Both Kumati and Kubja do not notice their good or bad, therefore their state is like that of a blind person. Kumati is capable of having spirit of oneness with other substances while Kubja also was capable to controlling Krishna hence both are powerful like Kabandh (name of a demon). Both cause enhancement of karma bondage. The tendency of both is to create havoc. Kumati does not take a look at her husband soul while Kubja also does not take a look at her husband, therefore their activities are like that of a prostitute. Both are intoxicated like a drunkard. Kumati does not have any restriction of rules of dharma etc. and Kubja also does not follow her husbands dictates. Therefore both are independent like a bull. Both are shameless like the pedigree of jester. Kumati does not know the mystery of own soul space form home while Kubja also being engaged in depravity did not notice the state of her home. Kumati is subordinate to karma while Kubja was subordinate to other’s husband, therefore both are suffering the subordination. In this manner the Kumati has been compared with a slave  called Kubja. 

Comparison of Sumati with Radhika

75. Sumati is immersed in own nature of soul and Radhika is also beautiful. Kumati is key to opening the lock of ignorance, Radhika also provides wealth of providence. Sumati and Radhika both have taken bath in the ocean of morality and both are peaceful natured pleasant. Both are like east direction in which the knowledge form sun arises. Sumati is devoid of desires for future enjoyments of senses and Radhika also does not demand future enjoyments. Sumati is very well engaged in own soul nature and Radhika also is drenched in the affection towards husband. The glory of the status of sumati and Radhika is beyond words i.e. great. Sumati has real ownership of the soul and Radhika is also master of the house. Sumati takes care of own home i.e. soul while Radhika also keeps a watch of her home. Sumati immerses within own soul while Radhika engages with her husband Krishna. The glory of Sumati has been described in spiritual scriptures and glory of Radhika has been described in the scriptures pertaining to beauty and art forms. Sumati is venerable to saints while Radhika is respected by Gyanis. Sumati and Radhika both are serious without perturbations. Sumati is rich with grandeur and Radhika is also illustrious. In this manner Sumati has been compared with Radhika rani.  

Activities of Kumati and Sumati

76. Kumati is Kubja and Sumati is Radhika. Kumati would cause transmigration in the world and Sumati is rational. Kumati would result in karma bondage and Sumati is having great sense of differentiation of self and others.

Forms of Dravya Karma, Bhava karma and rationality

77. Gyanavaraniya etc. dravya karma are paryayas of pudgala. Raga-dwesha etc. bhava karmas are vibhava of soul. Manifestations with sense of differentiation between self and others is  a great treasure of knowledge.

78. Just as a person playing Chopad (game similar to Ludo) with great enthusiasm of winning in the mind and with considerable care of intellect plays the pieces but the result is dependent upon the dice. In the same way the jivas of the world for their attainment of objective, plan about the possible efforts, but the result occurs depending upon fruition of karmas. This is the way of karma manifestations. The karmas which have reached Udayavali ( nearing fruition) cannot be prevented from giving result.

Metaphor of chess in the context of rational gyani

79. Just as a player of chess understands all the strategies of playing chess and keeping eye on both sides he plays his moves. Keeping the movements of elephant, horse, queen, pawn etc. in mind he plans his victory, in the same way the gyani person expert in Moksha Marga examines the nature of self and avoids hindrances. He purifies the qualities of soul and contemplates upon the victory i.e. state of fearlessness. This is the state of manifestation of gyan.

Acts of Kumati  Kubja and Sumati Radhika

80-81. Radhika i.e. Sumati plays chess due to which she always wins and Kumati plays Chopad wherein she always loses. The heart in which Kubja i.e. kumati is residing, that jiva is agyani and the heart in which Radhika i.e. Sumati is residing, that gyani is samyak Drishti.

Meaning : Agyani jivas follow the path of karmas and therefore lose i.e. wander in the world and Pandit people move sensibly hence attain victory i.e. salvation.

Where shuddha gyan is present, the Charitra is also present

82. Where illumination of the phase of pure gyan is seen, there part of Charitra is present accordingly. Therefore Gyani jivas understand both discardable and venerable. They mostly manifest in detached bhava form and remain different from raga-dwesha-moha. Due to this their earlier bonded karmas are shed and karma bondage in present and future does not accrue. They remain steady in the spirit of contemplation of pure soul. Thus they are real complete Paramatma only.

Further

83. Where gyan bhava is present their pure charitra is present therefore gyan and detachment together practice for Moksha.

Metaphor of Lame and blind in the context of Gyan and Charitra

84-85. Just as some lame person climbs upon the shoulders of a blind person , then with assistance of eyes of the lame and legs of blind both can move. (85). In the same way where Gyan and Charitra both have unity, there Moksha Marg is present. The Gyan knows the nature of soul and Charitra remains stationary within soul.

Manifestations of Gyan and Kriya

86-87. Gyan is jiva’s carefulness, and Shubha-ashubha form manifestations make him forget. Gyan is producer of Moksha while karma is means for birth-death form world. (87). With fruition of Gyan Chetna the pure paramatma is revealed and with Shubha-ashubha form manifestations the bhavas causing bondage are generated.

The different effects of karma and Gyan

88-89. So long as Gyan Chetna is different from self i.e. fruition of gyan chetna has not happened, till then Jiva remains miserable and worldly. When the Gyan chetna has awakened in the heart then automatically the gyani gets detached. (89). He knows his own nature to be of the same form as that of Siddha, and the believes the bhavas generated with the nimitta of others to be of the form of others. He practices the experience of pure soul and does not accept the bhava karma, dravya karma and no karma to be his own.

Continued….

Samaysar Natak ..12

                                                                 Chapter X – Sarva Vishuddhi Dwar

Declaration

1. The Moksha Adhikar of the Natak Samaysar granth has been completed. Now the Sarva Vishuddhi dwar is described in brief.

Form of pure soul devoid of all blemishes

2. Where it is inappropriate to say for his capabilities that he is karta (doer) of karma and enjoyer of karma, where distinction of panchendriya (five sensed) is not applicable, who is devoid of all flaws, who neither bonds with karmas nor separates with them, who is mass of gyan and known by gyan only, who is pervasive in the Loka and is beyond Loka, who is venerable in the world, whose nature is pure overflowing with consciousness, such swan i.e. the soul is extremely holy.

Further

3. Who from aspect of Nishchaya naya is always pure in the beginning, middle and end; Pandit Banarasi Dasji says that such mass of consciousness soul be ever victorious in the world.

In reality Jiva is not doer-enjoyer of karmas

4. Jiva substance is not karta of karma in reality nor is he enjoyer of fruits of karmas. With Mithya Gyan he engages as karta-enjoyer of karmas. With elimination of agyan he becomes non karta, non enjoyer of karmas.

Out of Agyan jiva is karta of karmas

5. If you observe from aspect of Nishchaya naya, then the own nature of this soul is supreme illumination form in which all the infinite qualities and paryayas of all the six dravyas belonging to past, future and present periods are reflected. The same jiva under worldly state appears to be karta of karmas by serving Mithyatva, this service of Mithyatva is nothing but territory of Moha which leads to  Mithya conduct and corruption of world in birth-death form. Therefore the  subject of Vyavahara is impure nature of soul.

Just as Jiva is not karta of karmas, the same way he is not enjoyer either

6. Just as Jiva is not karta of karmas, in the same way he is not enjoyer of them. Under influence of fruition of Mithyatva he is enjoyer of karmas and in the absence of Mithyatva he is not enjoyer of them.

Agyani only is enjoyer of sensory subjects but not Gyani

7. In the scriptures the ignorant worldly jivas having ignorance of their own nature, having spirit of oneness with Manushya etc. form paryayas at all times has been called as enjoyer of sensory subjects, while gyani samyak Drishti being detached from enjoyments has been called non enjoyer in spite of enjoying sensory subjects. The Gyani people in this manner deciding upon the nature of thing, relinquishing vibhava bhavas, embrace own nature and following the path of worship of soul free of vikalpas and blemishes and by prevention of yoga, they immerse within their own nature.

The reason for Gyani not being doer-enjoyer of karmas

8. The Gyani jiva is, adorned with symbol of consciousness, owner of own permanent nature, having treasury of jewels of the form of qualities of knowledge etc., destroyer of karma form diseases, favourite of gyani people, proficient in Moksha Marga, distinct from body etc. form pudgalas, illuminator of gyan darshan , knower of self and other tattvas, detached from the world. Being devoid  of oneness with the yogas of mind-speech-body the Gyani jiva is not karta of gyanavarana etc. karmas, nor is he enjoyer of their fruitions.

9. The Samyak Drishti Jivas indulge in kriya being devoid of desires and internally they are detached from enjoyments. Hence they are knower-seer like Siddha Bhagawan without being doer-enjoyer.

The reason for agyani being doer-enjoyer of karmas

10. Being blind in the heart, the agyani jiva under perturbation from Mithyatva, generates different kinds of false vikalpas in the mind and accepting singular view point, believing soul to be doer of karmas, traverses the path towards inferior gati (birth). That Vyavahara Samyaktavi without having bhava charitra is called as karta of karmas of Shubha kriyas by engaging in external charitra. Although that fool desires Moksha but due to lack of Nishchaya Samyaktva he can not go across the worldly ocean.

The reason for Jiva not being doer of karmas in reality

11. The consciousness is characteristics of jiva while that of pudgala karma is non consciousness. Although they share the same space even then they do not merge into one another.

Further

12. Both dravyas reside within their own qualities and paryayas. None of them is pervasive-pervaded i.e. neither the pudgala enters the space of jiva nor jiva enters the space of pudgala. Therefore how can jiva substance be karta of pudgala form karmas ?

Out of Agyan jiva is doer of karmas and with Gyan he is not doer

13. Although Jiva and pugala karmas share the same space even then both have different existences. Their characteristics, nature, qualities, paryayas, form are different since eternal times. Even then so long as converse thoughts of the nature of Mithyatva are prevalent , till then the difference of jiva and pudgala is not realised, due to which the agyani jiva believes himself to be karta of karmas. However with the awakening of gyan, such truth has been realised that in reality jiva is not karta of karmas.

Meaning: The characteristics of jiva is Upayoga and that of pudgala is touch, taste, smell, colour. The Jiva is non corporeal while pudgala is corporeal. The paryayas of jiva are manushya, narak etc. while that of pudgala are brick, stone, earth etc. The Jiva is bondage free and indivisible dravya while pudgala has nature of dryness and wetness. Therefore its paramanus keep joining and separating. The summary is that the foursome of dravya-kshetra-kaal-bhava of both are different and existences are different. Both are doer-enjoyer of their own qualities and paryayas while none is doer-enjoyer of one another.

Further

14. The way a thing is, it is like that only, no other thing can merge with it. Therefore Jiva is non doer of karmas, this is absolutely true by science.

Agyani Jiva being doer of ashubha bhavas is doer of bhava karmas

15. Those who are perturbed and ignorant due to faulty intellect, they do not know their own manifestations and other’s manifestations. Being immersed in deceptions, lost in delusions, they are karta of bhava karmas.

16-17. Those who are not aware of jiva-ajiva on account of darkness of Mithya Gyan, they are always doer of bhava karmas. Those who engage with spirit of oneness in other substances on account of vibhava form manifestations, those agyanis being doer of impure bhavas are doer of bhava karmas.

Question of disciple in this context

18-20. The disciple enquires that O Swami! You told that karma operates in two ways, one is pudgala form dravya karma and other is corrupted consciousness form bhava karmas. (19). You also told that Jiva can never be doer of dravya karmas in all three periods of time, then tell that who is responsible for the manifestations  of bhava karmas? (20). Who is the doer of these bhava karmas? Who is the enjoyer of their fruition? Whether pudgala is doer-enjoyer of bhava karmas or is it Jiva, or whether both together are doer enjoyer?

Explanation of  Shri Guru about the same

21-25. For one kriya, there could be two kartas, such a description is not existent in the Agam of Jinaraj. (22). Somebody else may be karta and somebody else may be enjoyer of fruits, such a thing does not occur in Jainism, since the one who is karta, he alone is enjoyer of the same. (23). The Bhava karma do not get generated on its own, the one who engages in worldly activities, movements etc., and transmigration in four gati forms, that worldly jiva only is karta of bhava karmas. (24). Jiva is doer of bhava karmas, jiva is enjoyer of fruits of bhava karmas. Bhava karmas are manifestations of jiva in vibhava form. Pudgala is not its doer and enjoyer and believing both together to be doer  is false imagination. (25). Therefore it is clear that karta of bhava karma is Mithya Drishti jiva and he alone enjoys the their fruits in the form of happiness-unhappiness or conjunction-separation.

Consideration of singular view with respect to doer-enjoyer of karmas

26. Several followers of singular view point say that soul is not doer of karma since it is complete Paramatma. If somebody tells them that jiva is karta of karmas then those believers of singular view point (Samkhya followers) tell that karma only are doer of karma. Such Mithya Drishti jivas engaged in Mithyatva are deadly for the soul, in their hearts the misconception of  moha karma since eternal times is prevalent. For removal of such Mithyatva only Shri Guru has described the nature of Syadvad form soul.

Form of soul as per Syadvad

27. The Agyani jiva engaged in Mithyatva is doer-enjoyer of karmas. The Samyak Drishti jiva taking recourse to Nishchaya is neither doer nor enjoyer of karmas.

The preachment of Syadvad demolishing singular view on this subject

28. The Samkhya followers say that soul is non-doer and in no way it can be a doer. The Jain followers also believe the same as declared by Guru from aspect of one naya. But this single sided view should be immediately discarded, The reality is that so long as Agyan is prevalent,  till then Jiva is karta of karmas while Samyak Gyan has been declared as non karta under all conditions. Once the knowing nature has been revealed in any one’s heart, since then he has become distinct from the worldly webs- i.e. he is enroute to Moksha.

The considerations of Bauddha followers in this context

29-30. The Bauddha followers believing in transitory nature say that the jiva remains in the body for a moment only and not ever. The jiva existent in first samaya is absent in second samaya.(30). Therefore in their view the one who engages in karma cannot be enjoyer of the same. Someone else is enjoyer of the fruit.

Explanation with metaphor to dispel the singular view of Bauddha followers

31-34. For dispelling this deluded notion of one sided view point  shri Jinendra Deva describes the permanent nature of the soul.(32). Some person saw some town in his childhood and after some time in adulthood he saw the same town then he says that this is the same town which I had seen earlier. (33). In both the states, it was the same Jiva then only he could remember it. He could not have known if it were seen by another jiva. (34). By this clear explanation and true preachment of Jains, the person with single sided view point attained realisation and he accepted the Jaina doctrine.

The reason why Bauddha followers believe jiva dravya to be transitory

35. The paryaya of Jiva gets destroyed in one samaya and the next samaya, another paryaya takes birth. This is the Jaina doctrine. Using this statement the Bauddha follower says that every moment new jiva is taking birth and the old one is getting destroyed. For this reason they believe that the doer of karma is one jiva and the enjoyer is another. In this manner they are afflicted with inverted intelligence. Shri Guru says that those who believe the dravya to be absolutely temporary in accordance with the paryaya, those fools definitely suffer kugati.

Meaning: The believers of transitoriness know that Jivas engaged in eating flesh etc are engaged in  malpractices and such  jivas would get destroyed. The one engaged in malpractices  would not need to suffer hence they do as per their wishes. But actually the result of karma carried out would have to be enjoyed  by the same person. So surely they are dragging their soul into kugati.

Foolish persons end up in poor Gatis only

36-37. The foolish person talks about non-soul or absence of soul- does not desire purification of soul. He remains aloof to knowledge of the soul and in spite of explaining with lots of efforts, he does not accept it. (37). The Mithya Drishti Jiva is ignorant  and his deluded conduct is cause for poor gati in future. He follows single sided doctrine and with such foolishness; he can never attain  salvation.

Metaphor on the mistake of foolish person

38. The ignorant jiva is affectionate towards body, considers the loss of wealth as defeat and gain of wealth as victory. He is adamant like the monitor lizard who remains stuck to wall or ground and cannot be moved, in the same way he does not relinquish his obstinacy- remains firm upon it. On account of drafts of Moha, there is no end to his delusions i.e. his Mithyatva is infinite. Wandering in the four Gatis he spreads web like a spider. In this way his foolishness is swinging in the path of untruth on account of his ignorance and is spreading entrapped within the shackles of oneness.

Manifestations of foolish person

39. The ignorant jiva does not consider favourableness/ unfavourableness of subject. Upon listening he starts getting heated and starts barking like a dog, become soft if the topic is of interest and becomes hard if it is antagonizing. He criticises the Sadhus traversing on Moksha Marga and praises the violent adharmi people. Under fruition of sata, he considers himself to be great while with fruition of asata, he belittles himself. He does not appreciate Moksha and if some demerits are seen then he adopts them immediately. On account of oneness with the body, he is scared of death like the goat from tiger. In this manner his foolishness is swinging in the path of untruth on account of ignorance and entrapped in the shackles of oneness it is spreading.

Glory of Anekant

40. The Bauddha followers call jiva as transitory, the Mimansak followers call Jiva as karta of karma. Samkhya followers call the jiva as to be devoid of karma only. In this way different followers accept a single dharma and describe them differently. However those who accept single sided view are foolish. The scholars accept the Anekant view. Just as pearls are separate but by threading in string it becomes a necklace, in the same way with Anekant the nature of  thing gets established. Just as separate pearls cannot function as necklace, in the same way with singular naya, the form of thing is not clear, instead it becomes erroneous.

Further

41. Just as without threading in string the necklace of pearls cannot be made, in the same way without Syadvad, one cannot practice Moksha Marga.

Further

42. Some accept nature of substance alone, some accept fruition of past karmas alone, some accept Nishchaya only, some accept Purushartha only, and some accept kaal only. However being obstinate with singular view is Mithyatva and accepting all with different aspects of view is truth.

Meaning : Someone says that whatever happens is in accordance with nature, some say that happenings are according to fate, some say that there is one Bramha, neither anything is destroyed nor anything is created. Some say that scheming is primary, some say that everything is performed by kaal. However accepting only one out of five and ignoring the remaining four is Ekant (one sided view).

Considerations of six types of faiths upon the subject of jiva substance

43. One Jiva substance has several qualities, several forms and several names. Without conjunction with other substances, i.e. by own nature it is pure and in conjunction with other substances it is impure. It is called Bramha by Vedant followers, Mimansak call it karma, shiva followers Vaisheshiks call it Shiva, Buddha followers call it Buddha, Jain people call is Jina and Naiyayiks call it karta. In this way the six beliefs have contradiction in definitions. However the one who knows the own nature of substance, he only is Pandit, and the one who believes divisions in substances according to divisions of words, he is foolish.

Five faiths have singular view while Jains believe in Syadvad

44. The Vedant follower calls jiva as absolute Bramha viewing him from aspect of Nishchaya naya alone, the Mimansak views the jiva from aspect of karma fruition hence he calls him karma, Bauddha follower believes jiva to be Buddha and establishes his transitory fine nature. Shiva follower believes jiva to be Shiva which is of the form of kaal. Naiyayik is happy viewing jiva to be karta of kriya and believes him to be karta. In this way the people of five faiths accept one-one dharma of jiva. However the Jain people followers of Jain dharma know the soul as subject of all nayas. In other words, Jain faith accepts jiva to be Bramha from certain aspect, karma form also, transitory also, shiva form also, karta also and karma-less also. But not in singular sense. Except for Jain faith all faiths are intoxicated. Being partial to singular view they do not have understanding of the nature of thing.

All the five faiths are accepted by Jain faith in certain aspect

45. There is no difference in the characteristics of Jiva substance, all jivas are identical. Hence the advaitwad believed by Vedantis is true. In the fruition of karmas the waves of qualities are experienced in the jiva hence the form of jiva believed by Mimansak is also true. Jiva having infinite capability manifests in own nature hence the belief of jiva being karta of karmas is also true. The paryayas of jiva keep changing at every moment hence the transitoriness believed by Bouddha is also true. The manifestations of Jiva occur according to cycle of time and in those manifestations the kaal dravya is assistant hence the kaal believed by Shaivas is also true. In this way the soul substance has several features. Believing one of them and not believing another is Mithya Gyan and without being adamant searching for several dharmas in one is Samyak Gyan. Hence the saying in the world that the one who searches finds and the one who argues dies, is absolutely true.

Continued…..

Samaysar Natak ...11

 

Soul is permanent

12. Just as by the fabrication by goldsmith the gold takes shape of ornament but by melting, it is again called as gold only. In the same way this jiva with the nimitta of Ajiva karma occupies different forms but he does not become another one, since the consciousness quality does not vanish. For this reason the Jiva is called as Bramha in all states.

The form of Bramha is explained to right intelligence  companion

13. Right intelligence form woman tells her companion that “O friend look! This Bramha form soul is existent, all its manifestations highlight it only. Such peculiarity is not elsewhere. If you observe within soul existence then it is one form and if you observe within existence of others then it is several forms. If you observe in gyan state then it appears to be knowledge form, if you observe in agyan state then it appears to be ignorance form, such both contradictory impressions are present within it. Sometimes being careful it takes care of its manifestations and sometimes afflicted with Pramad it forgets its own nature. Even then this bramha remains present within own self i.e. does not abandon its nature. Now think that who is responsible for manifesting in the form of gyan and who is responsible for manifesting in the form of agyan? It is one and the same bramha.”

Allegory of soul experience

14. Just as an actor undertakes several disguises and observing them people get misled into believing them to be true. However that actor knows own true form to be different from the artificial form adopted. In the same way this actor form consciousness manifests into various vibhava paryaya forms under influence of nimitta of other substances, however when with inner vision he observes his own true form then he does not believe those other states to be his own.

Preachment about despicable and venerable bhavas

15. The conscious soul has the bhavas of the form of consciousness and where other bhavas are present, that is different i.e. non soul. The consciousness form bhavas are venerable while the bhavas of other dravyas are others and can be relinquished.

Gyani jivas practice Moksha Marg whether they reside  at home or in forest

16. Where right intelligence has taken birth, who have become detached from enjoyments, who have withdrawn the affection towards body and other dravyas etc., who are devoid of bhavas of raga-dwesha etc. , who do not get involved in house and wealth etc., who always consider their own soul to be absolutely pure, in whose mind the perturbation does not arise, those jivas only are practitioner of Moksha Marga in the three loks, whether they are in the house or the forest.

The manifestations of Jivas traversing Moksha Marg

17. Those who consider that my soul substance is consciousness form, which cannot be penetrated, nor divided, pure and holy, who believe the raga-dwesha-moha to be drama of pudgala, who observing the calamities of conjunction and separation of subjects of enjoyments, say that these are karma created- there is nothing which is our own, who always experience in this way, their Moksha is nearby.

Samyak Drishti Jivas are Sadhus while Mithya Drishti Jivas are thieves

18-19. The person who steals other’s dravya is foolish and thief; the one who utilises his wealth is wise and banker. The one who remains immersed in other dravya’s company , he propagates the tradition of bandh while the one who remains immersed in own existence, he attains Moksha easily.

Meaning: It is the tradition in the lok that  the one who takes other’s wealth is called ignorant, thief etc. and he is culprit worthy of punishment. The one who lives with his own wealth is called as wise, banker etc. and he is praised. (19) In the same way, the jiva who believes other dravya i.e. body and body related conscious-non conscious things to be his own or engages in them, he suffers due to Mithyatva in this world. The one who believes own soul to be his own and experiences the same, he is gyani and enjoys the bliss of Moksha.

Forms of Dravya and sovereignty

20. The one which is generated and destroyed in the form of paryayas and which is steady in own nature is called as Dravya. The occupation by dravya within its own four limits ( of dravya-kshetra-kaal-bhava) is called satta(sovereignty).

The forms of sovereignty of six dravyas

21. Here the satta( sovereignty) and numbers of all six dravya are described.  Akash dravya is one which has sovereignty in Loka – Aloka. Dharma dravya is one which has sovereignty within the Loka, Adharma dravya also has sovereignty within the Loka. The Molecules of Kaalanu are innumerable within the Loka. Pudgala dravya are infinitely infinite having infinitely infinite sovereignty. Jiva dravya are infinitely infinite with infinitely infinite sovereignty. All six dravyas have separate sovereignty. The sovereignty of one does not mix with another one nor does it overlap. From aspect of Nishchaya naya, all dravyas are independent. This is going on since eternal times.

The world is created out of six dravyas only

22. There are only six dravyas as declared above. With them only this world has been created. Out of six dravyas five are insentient and the there is one sentient dravya having gyan. The sovereignty of one does not overlap upon another dravyas at any time. Each of the sovereignty has infinite qualities and infinite states. In this manner there are several within one. This only is Syadvad and this is the undisputed statement of saints which enhances the pleasure. This knowledge only is the cause for Moksha.

Further

23. Here the glory of sovereignty of soul has been elaborated. With the churning of curd the sovereignty of ghee is established which is not seen but is present. In function of medicines the sovereignty of their ingredients is concealed. The illumination of knowledge form sun is within the sovereignty of soul which is also treasure of pleasure . Non acceptance of its sovereignty is like darkness of ignorance which keeps enhancing while acceptance of the same is like rising of the sun with gyan. Acceptance of soul sovereignty and getting immersed within the same is Moksha while overlooking it is the cause for birth-death form world. Operating beyond the sovereignty of soul only is the cause for transmigration in four gati. The one who is stationary within the experience of soul sovereignty is the  saint and the one who discards own soul sovereignty to adopt another’s is a thief.

The experience of sovereignty of soul is Nirvikalpa form

24. Here the state of experience of pure soul sovereignty has been described. In this no vikalpas are experienced. Therefore there is no acceptance of worldly traditions nor is there any denial. Neither indulgence in pap-punya is there nor is there any negation of them. In the soul sovereignty neither any activity is required nor is there any refusal for any activity. There is no raga-dwesha nor bandh-moksha. No body is owner and nobody is servant. Neither sky is there nor is earth. There is no traditions to be practiced, no victory or loss are there. There is no guru or disciple, nor is there any movements. No distinction of castes is there, nor any shelter is required. Such is the state of nirvikalpa experience of the soul.   

The one who does not know sovereignty of soul he is a culprit

25-27. The one whose heart does not have equanimity, who is always engaged in body and other substances etc., and does not know his own soul, that jiva is culprit. (26). Such culprit not knowing his own soul nature is Mithya Drishti and destroyer of his own soul being blind in the heart. He believes body and other substances to be soul and extends the karma bondage. (27) His tapa practices without knowledge of soul are Mithya (waste), his hope for pleasures of Moksha are false. Without knowing the god, performing bhakti or being servant of god is meaningless.

The adverse tendency of Mithya Drishti

28. The silver-gold which is nothing but the soil of mountains , he calls them his own wealth, believes Shubha kirya to be nectar form and knowledge to be poison. He does not adopt his own soul nature and believes body etc. only to be soul. Worldly pleasures caused by fruition of sata vedaniya he enjoys and the fruition of asata vedaniya is calamity for him. He is holding the sword of anger, drunk the liquor of pride, mind is engrossed with deception and greed. In this manner in the company of insentient , the consciousness form soul being diverted from truth is engaged in falsehood only.

Further

29. In the world uninterrupted wheels of past, present and future times are turning. He calls them as my day, my night, my hour, my quarter etc. Collects loads of rubbish and says that it is my house. The segment of earth on which he stays, he declares as his city. In this way in the company of insentient, this consciousness form soul is engaged in falsehood being diverted away from truth.

The right thoughts of Samyak Drishti Jivas

30. Those jivas whose wrong knowledge has been destroyed, in whose heart the illumination of knowledge is there and those who recognise the nature of soul, they are the good people.

31. In the fire of dharma dhyan, whose doubts- delusion- false impression, these three trees have been burnt, in the presence of whose right belief the fruition form dogs have ran away barking profusely, they are mounted on the knowledge form elephant, the dust of karmas do not reach them. In whose thoughts the waves of knowledge of shastras keep arising, those who are experts in Siddhant, who are knowledgeable of spiritual vidya, they alone are Moksha Margi – they alone are holy, always consolidating the essence of soul experience and studying the lesson of soul experience only.

Further

32. Whose intelligence is sharp like tweezers for collecting qualities, whose ears are deaf for listening trash tales, whose hearts are flawless, who speak softly, whose nature is with equanimity without anger etc., who are soft natured like wax, whose power of soul meditation has been revealed and whose heart is always excited to attain supreme Samadhi, they only are Moksha Margi, they only are holy, who always consolidate the essence of soul experience and learn the lessons of soul experience only- i.e. the practice of soul is always paramount for them.

Description of Samadhi (meditation)

33. Soul and experience of soul, these are two in telling and listening. When the experience of soul is revealed then taster and taste do not have any difference.

Clarification of Shubha Activities

34. Expressing happiness, salutations, offering prayers, listening to preachment, engaging in dhyan, chanting, studying, teaching, preachment etc.  all are Shubha activities.

Negation of Shubhopayoga in Shuddhopayoga

35. Engaging in the activities described above, where the pure  experience of soul is attained, there the shubhopayoga does not continue. Shubha kriya is cause for karma bondage and the attainment of Moksha is with soul experience.

36. The author says that in this way the nature of thing as described by Jinraj has been narrated by myself . Those Muniraj who are in the Pramad  (negligent)  state, they have to necessarily take recourse to Shubha kriya (to overcome it).

Further

37. Where Shubha Ashubha kriya form pramad is not present, there one has recourse of the self i.e. Shuddhopayoga is present. Hence it is clear that Pramad is a hindrance for Moksha Marga.

Further

38. Those Munis who are accompanied with Pramad, they are like a ball which climbs up and then falls down. Those who abandon Pramad and remain cautious within their own nature, in their vision the Moksha is close by.

Note: In Sadhu state the sixth Gunasthana belongs to Pramatta Muni. From sixth to seventh and seventh to sixth Gunasthana, the climbing and falling occurs innumerable times.

Further

39. So long as the pramad is present in the heart, till then Jiva remains dependent and when power of pramad is destroyed then the pure experience is attained.

40. Therefore Pramad is the cause for the world and experience is the means for Moksha. Jiva with Pramad look towards the world while Jivas without Pramad look towards Moksha.

Further

41. Those Jivas who are with Pramad and are lazy, in their hearts several vikalpas are generated. They are lethargic in experience of soul and the conduct of the own nature remain far from them.

Further

42. Those Jivas who are with pramad and are lethargic in experience of soul, they engage in oneness with body etc. and those who are engaged in nirvikalpa experience, their mind is full of equanimity.

Further

43. Those Muniraj who are free of Vikalpa and are ordained with experience and pure gyan-darshan, in short period they become free of karmas i.e. attain Moksha.

All Jivas appear the same in Gyan

44. Just as a person standing atop a mountain views the person at the foothill to be small and the person standing at the foot hill views the person on top of the mountain as small, but when he comes down then the delusion of both is removed and disparity does not remain. In the same way the proud person feeling tall views all others as insignificant and to all others that proud person is seen as small, but when the knowledge is generated then with removal of pride passion the equanimity is revealed. In the knowledge no one is seen as small or big, all jivas are seen alike.

State of proud Jivas

45. Those who have accrued strong bondage of karmas, they do not know the secret of qualities, they adopt totally wrong and pap form path, are not kind hearted and are heated more than the sunshine and remain absorbed in sensory knowledge only. For show they adopt singular posture for sitting or standing and  remain silent. Knowing them to be great if someone offers salutations then they do not even move in return as if they were made of stone. Upon  sight they are scary, would continue upon the worldly path, strong in deception;  they are such proud jivas.

State of Gyani Jivas

46. Those who have patience. They ae capable of crossing the worldly ocean, who destroy all types of fears, they are great warriors who are always enthusiastic about dharma, who keep burning the sensory desires and passions, who always contemplate of qualities of soul, their activities are of the nature of peace and happiness, they are illuminated with the flame of good qualities, have interest in nature of soul; they are aware of  the mysteries of nayas, have such forgiving quality that they remain younger brother to all and tolerate their harsh words, there is no deception in heart and have simple attitude, do not follow the path of misery and pain, they keep taking recourse to nature of soul, such great people are called Gyani.

Glory of Samyak Drishti Jivas

47. O Bhavya Jivas! I narrate the state of samyak Drishti jivas who are practitioners of nature of equanimity. Where practices of Shubha conduct are absent, there nirvikalpa experience state is present.

48. Those who abandoning all possessions, suppressing the yogas of mind-speech-body carry out Samvar of bondage tradition. Those who do not have raga-dwesha-moha, they follow the path of real Moksha Marga.

49. Those who do not have oneness with fruition of past bondage, who treat punya and pap in the same way, who remain uncorrupted internally and externally, whose qualities of samyak darshan- gyan- charitra are on the ascendancy.

50. Where such is their natural state, then how can they have indecision pertaining to nature of soul? Those Munis climb the Kshapak Shreni and become Kevali Bhagwan.

Salutations to Samyak Drishti Jivas

51. In this manner burning the forest of eight types of karmas, they have attained completeness. Those who know their glory, to them Pandit Banarasi dasji offers salutations.

Sequence of attainment of Moksha

52. The seeds of purity have appeared, Mithyatva has been uprooted. The phase of gyan has grown sequentially like the moon of Shukla part of moon cycle. The permanent and completely blissful nature of soul has become apparent. The Manushya Ayu and the duration of karmas have been completed. The Manushya Gati has been relinquished and complete Paramatma state is attained. In this manner attaining best glory, the Jiva substance attaining stationary, indivisible, fearless and indestructible state has become conqueror of the world just as drop of water becomes an ocean.

Revelation of Eight qualities with the destruction of eight karmas

53. With the absence of Gyanavaraniya karmas keval Gyan, with absence of Darshanavaraniya karmas darshan, with absence of Vedaniya karmas unlimited, with absence of Mohaniya karmas pure conduct, with absence of Ayu karma permanent shape, with absence of naam karma non-corporeal nature, with absence of gotra karma agurulaghutva and absence of Antaraya karma infinite veerya (strength) are revealed. In this manner with absence of eight karmas the eight qualities are highlighted within the Siddha Bhagwan.

Summary of Chapter IX

It should be known that Mithyatva only is Asrava and Bandh and absence  of Mithyatva i.e. Samyaktva is Samvar, Nirjara and Moksha. Moksha is own nature of soul i.e. state of Jiva without karma impurities. In reality Moksha is not attained since from aspect of Nishchaya naya the Jiva was never bonded. He is bondage free and when he is bondage free then where is the question of becoming free ? The Moksha of Jiva is merely a Vyavahara statement, otherwise he is always Moksha form.

It is well known in the world that the person who always forces his ownership on other’s wealth, that fool is called as tyrannical. If that person makes use of his own wealth then people call him justice minded. In the same way, when soul entertains oneness with other dravyas then that agyani is Mithyatvi. When same person giving up his bad habits practices spirituality and tastes the experience of soul then eliminating Pramad (carelessness) he removes the distinction of punya-pap and climbing Kshapak Shreni he becomes Kevali Bhagwan. Later in short time itself he attains Siddha state without eight karmas and with eight qualities.

The main objective is to eliminate oneness and develop equanimity. Just as at a gold smith there are different states of gold, but its goldness does not get lost, after melting gold remains as gold only. In the same way this Jiva soul in context of non soul takes different attires but his consciousness does not get lost- he remains as Bramha only. Therefore eliminating false pride of body, the sovereignty of soul and non sovereignty of soul should be separated. By doing so, in short while a small drop form gyan would manifest in ocean form and becomes immovable, indivisible, indestructible, fearless, pure form.

Continued…