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….