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…