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 Where right intelligence has taken birth, who have become detached from enjoyments, who have withdrawn the affection towards body and other dravyas etc., who are devoid of bhavas of raga-dwesha etc.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…